Forty Sermons
But what shall we do then when we meet with it in others? but [Use 2] take heed that
1. We do not malign, hate, oppose and wrong it, 〈 in non-Latin alphabet 〉 , lest haply we be found to fight against God, as Gamaliel warned the Council, Act. 5. 39. It's not haply but most certainly we shall so do in so doing: for we hear that the faithful are partakers of the Divine nature, and therefore hate them as such, and you are 〈 in non-Latin alphabet 〉 , haters of God, Rom. 1. 30. fight against them, and you are 〈 in non-Latin alphabet 〉 , fighters against God, you persecute not them so much as Christ, Act. 9. 5. you touch the apple of God's eye, Zech. 2. 8. whatever good or evil we have done unto them, he takes as done unto himself, Matth. 25. 40, 45. As at that last day he will be glorified in his Saints, 2 Thess. 1. 10. so now he is opposed and persecuted in his Saints, and this not only consequenter, & interpretative, but proprie & formaliter. It is the face and appearance of God in the Saints, which the malice of ungodly Enemies directly strikes at, and would wound him through their sides, as David said, the reproaches of them that reproached thee have fallen upon me, Psal. 69. 9. Their natures are oftentimes so sweet and amiable, that otherwise they could not but love them, but it's the Divine nature in them, the bright luster whereof angers their sore eyes, and shames their filthy nakedness, and that's the reason why they so hate them. Cajus Sejus was otherwise a good man, but only evil in evil men's eyes because he was a Christian.
Had only an austere John the Baptist lost his head, or were they only harshly dealt with, whose natural tempers and converse were more rigid and harsh, we might think the cause of it were only in them; but when Paul loseth his head too, who even in Porphyries eyes was a man so full of worth and desirable; when David was so cruelly persecuted, who was so amiable; when Christ himself who was sweetness itself was so bitterly hated and at last crucified; and to this day when we shall see that Christians though otherwise in their carriage and temper never so sweet and pleasing, yet if zealous and eminent in holding forth God's truth and grace against other men's errors and lusts, are therefore cried out against as austere, and rigid, and sour, and accordingly sowrly dealt with (as sometimes the frost is very sharp when the day is still and serene) the case is plain, that (whatever is pretended) persecution is raised for the words sake, Matth. 13. 21. For thy sake are we slain all the day long, could they say, Psal. 44. 22. and to this day may others say, it's for God's truth and holiness sake that some are so maligned and opposed by Strangers and Enemies, whose dislike of them is truly grounded on this, that they are more God-like than they would have them. It would therefore be very well that such would think what they do, and what at last will be the issue of it, for certainly he that will spit against the wind will spit in his own face, and he that dasheth against the Rock, will be dashed in pieces. If it be the Divine nature in them which thou opposest, it's but Devilish malice that proves the Satan, the adversary. It will be wisdom therefore here to forbear. Take heed thou speak not to them good nor bad. Refrain from these men and let them alone. Have nothing to do with those just men. For, as Joash said to Amaziah, Why shouldst thou meddle to thy hurt? Iron of itself may be handled, and if you will, roughly; but if it have fire in it, touch it and it will burn your Fingers. In themselves they are poor men and you may do your pleasure with them, but if God be in them, take heed, touch not mine anointed, Psal. 105. 15. as (Esther 6. 13.) Haman 's Wife told him that if Mordecai were of the seed of the Jews, he should not prevail against him, so if they be the seed of God, in fighting against God, either in himself or his Children, thou wilt never prosper. If it be the Divine nature that is in them, be never so either unnatural or ungracious, as to hate, despise, or oppose it. But
2. On the contrary let us own, love and honor it where ever we find it. Let us own God and his image in his poorest servants. Let it be evident to us that we ourselves are partakers of the divine nature, when 〈 in non-Latin alphabet 〉 even naturally and from a divine natural instinct and 〈 in non-Latin alphabet 〉 and sympathy we close and clasp with it, love and honor and cherish it in others, both it and them for it, how mean and abject and despised soever they may be otherwise. That the dunghill-cock should preter the barley-corn before the Gem, that a stranger should ask the spouse what is her beloved above another beloved, is no wonder; no more is it for an ignorant carnal worldling who knoweth not the spiritual worth of the things of God to undervalue the children of God, or to account them the filth of the world and the offscouring of all things. But for professed Christians to think goodly of him that hath a gold ring on, and gay apparel, and mean while to tread under their footstool a Saint rich in faith, as a child of God partaker of the divine nature, and heir of the Kingdom because of his poor raiment and mean outside, is most unworthy. Let me ever value a diamond though in the dirt above a pebble or clott of earth though set in gold; a poor Christian all glorious within, though with them, H • b. 11. 37. clad with sheep skins and goat skins, above all the Sattins and Velvets and • uffling gayeties of other bug men who have little or nothing of God in them. Introite nam bîe Dii sunt. Any appearance of God is glorious, but this of saving grace in his Saints (which rendereth them most precious and honorable) next after that which appeared in Christ, is most glorious as Christ of John the Baptist, What went you out to see, a man clothed in soft raiment, or a Prophet? Yea I say unto you more than a Prophet, more than a bare man, one that hath much of God in him, a 〈 in non-Latin alphabet 〉 as Ignatius explained it to Trajan, 〈 in non-Latin alphabet 〉 , or as we read of those Christians in Justin Martyr which had 〈 in non-Latin alphabet 〉 , even God himself (may I say?) inshrined in their souls and consciences, and what is then due to them?
No divine worship, as would be if Weigelius and other Enthusiasts conceits of our being of the very essence of God were true, and which some of our Blasphemers have of late given and received, which an Angel refused, and therefore it is Luciferian Devilish pride to entertain; though the godly be partakers of the divine nature, yet they may not be of divine worship.
But yet upon this ground there is due to them
1. Great Honor and reverence, for if we ought so to reverence the image of God looking out in Magistrates and Superiors (who are therefore called God's, Psal. 82. 6.) in regard of their greatness, is there none due to the Saints who resemble him in his holiness and goodness? The hollow of a Paphnutius eye put out for Christ's sake is worthy of the kiss of an Emperor.
2. Singular and transcendent love, and this in the fruits and effects of it, in bounty if they need; for if they be partakers of the divine nature, what we give to them we lend to the Lord. However in most ardent affection, let this divine nature inkindle this divine flame, and more to them than to other men, and to them most, in whom most of God appears. Good is to be done unto all: 〈 in non-Latin alphabet 〉 but especially unto them which are of the household of faith, Gal. 6. 10. Be reconciled (as your phrase is) to the whole creation, and let your love be as universal as you can to all mankind; to brotherly kindness we must add love, 2 Pet. 1. 7. Be we not so prodigal of our love to the Saints that we prove so niggardly that we have none for others; but yet on the contrary, although our love should be universal, yet it should not be equal; extended to all, but yet so as more intensely set on such whom he bestows his peculiar love upon, and ours should imitate his, be discriminant as his is. The Arminians in their doctrine so enlarge God's saving love to all, that they lessen it to those whom God will have the greatest sharers in it, and so whilst they divide the river into more channels make it more shallow, where he will have it run in a more full stream. Let not us be Arminians in our practice, so to love all as in a manner to love all alike. Let a 〈 in non-Latin alphabet 〉 a love of mankind go always along with us, but so as this 〈 in non-Latin alphabet 〉 may ever have the upper hand. Prefer Jerusalem above our chief joy, Psal. 137. 6. Love all men as men (as the Prophet saith, Hide not thyself from thine own flesh, Isa. 58. 7.) but yet so as to love them most, with whom we have one and the same spirit, 1 Cor. 12. 13. Honor all men, but especially Love the brotherhood, 1 Pet. 2. 17. Let at least humanity prevail with us to esteem and love all that with us partake of human nature, for so far we love ourselves, but so as to put more abundant honor on them who are made partakers of the divine nature, for so we shall love God in them.
SERMON XVIII. ON 2 PET. 1. 4.
BUT that We may have this honor and love, it will be required that we examine ourselves whether we have attained to this true ground of it, this truly honorable state of being made partakers of the divine nature.
Wherein that consists, hath already in the general been declared in the former doctrinal explication; the main of it was, that divine grace was this divine nature.
Pelagius heretically called human nature grace; we may piously and truly call saving grace divine nature; to be Godly is to be God like. God is holy, just, wise, good, spiritual, heavenly, and it is his very nature to be so. And he that is of such an heavenly spirit and carriage, although nil humani à se alienum putat, yet totus divinitatem spirat, though otherwise he be a poor weak man subject to human infirmities, yet by this his conformity to God he is raised to divine perfection. As the eye of faith under all that blood and spittle saw on our Savior's face his glory as the glory of the only begotten Son of God full of grace and truth, John 1. 14. so the same eye under the mean outside of him who hath filled out of Christ's fullness his measure of grace and holiness, even grace for grace, beholdeth with awful reverence and complacential love bright rays and reflections of divinity. In his heavenly discourse, it saith Non vox hominem sonat, there is more than a man; God speaks in him, as Junius thought of that poor godly man, who was one means of turning him from his Atheism. And when it beholds his holy and heavenly conversation, though it do not say with the Lycaonians, Acts 14. 11. that God's are come down to us in the likeness of men, yet though but an Idiot, he will report that God is in him of a truth, 1 Cor. 14. 25.
But enough of this in general: Let us rather for our better direction consider some particular properties of this Divine Nature by which it may be discovered and manifested; some from that it's called Nature, and some from that it's styled a Divine Nature.
1. Nature is an inward inbred principle. In natural bodies it's ordinarily defined to be principium motûs & quietis, and so this divine nature in a gracious spirit is an inward principle of power and act, the spring that in this divine 〈 in non-Latin alphabet 〉 sets all the wheels a going like the spirit of the living creatures in the wheels, Ezek. 1. 20. In this sense our Savior saith that the water which he giveth to the thirsty 〈 in non-Latin alphabet 〉 shall be in him, 〈 in non-Latin alphabet 〉 it shall be in him; but what? a well of water springing up to everlasting life, John 4. 14. not a Cistern, which hath all its water from without put into it. It is so indeed as it hath all from God, but in regard of outward supplies such a well it is that hath such a spring in it, as from itself is continually bubbling and springing up to everlasting life. It's no artificial engine to spout out that water which it had not of its own, but a true natural fountain that poureth out of what springeth up in itself, Jer. 6. 7. as in the creation the herb brought forth seed and the tree fruit after its kind, Gen. 1. 12. from its innate seminal virtue, its inward natural, temperament and constitution, and the stone moveth down to the center and the sparks fly upward from their natural propension, nature being that ingenita rei vis & potentia, quâ ipsa à seipsá movetur; so in this new creation, where there is a Divine Nature, there is something within, not only a blaze in the lamp, but also oil in the vessel, Matth. 25. 4. an inward principle, which sets the soul in motion to God and heaven, these divine sparks naturally fly upward, as it's said of Timothy, Philip. 2. 20. that 〈 in non-Latin alphabet 〉 he did genuinely and naturally care for the things of God and his Church: and Job said of himself that the root of the matter was in him, Job 19. 28. contrary to what is said of the stony-ground hearer, that he had not root in himself 〈 in non-Latin alphabet 〉 , Matth. 13. 21. which is the broad difference between a true born child of God and a formal hypocrite: the one flutters and makes a great stir in the things of God, but God knows and he himself knows and feels there is no inward vital principle that sets him on work, nothing from within, unless vain-glory or other finister • imes and intentions, which are only corrupt nature, but usually all is from without, either the applause or frowns of men; and the one as the wind drives about the millsails which else would stand still, and the other as those Trochler • or water-works force the water upwards which else would lie below or fall downward. But O friend 〈 in non-Latin alphabet 〉 (as he laid of the dead statue which he could not make stand by itself) there must be something within that goes to a divine nature, an inward principle of Divine life and love, which without these pullies and plummets sets the wheels of the soul on going Godward. Doth not even nature itself teach you? saith the Apostle in that case, 1 Cor. 11. 14. and doth not the Divine nature itself, where ever it is in truth, from an inward principle and pondus animae prompt and incite and carry you out towards God in communion with him, and obedience to him? as, Act. 18. 5. it's said of Paul 〈 in non-Latin alphabet 〉 he was pressed in spirit, occasioned by the Jews obstinacy, but there was a spirit within him that pressed him to it.
But here take a double caution, when I speak of this inward principle, it is not with our Enthusiasts so to cry up a Christ within them as to cry down a Christ without them, indeed without them, because never truly in them. Christ indeed dwells in our hearts, but it is by faith, Ephes. 3. 17. and that is both br • d and fed by his word and ordinances, Rom. 10. 17. 1 Pet. 2. 2. 2. Nor is it to strike down such poor Christians as are already sinking by reason of inward faintness. I acknowledge that in the new-born babe through weakness of nature this pulse may be weak, and in the grown Christian through accidental corruptions and temptations there may be obstructions and interruptions; but then the man is the more sick for it, and nature thus oppressed (if it be Divine) struggles and groans the more under it; when the man of God cannot do the good that he would, he crieth out of himself as a wretched miserable man for it, Rom. 7. 18, 24. though the root of the matter be in him, as it was in Job, yet sometimes it may be under-ground, and as seed sown under a great weight of earth that keeps it under, but it works and works and at last peeps out, and then sprouts and springs apace, such an inward principle there is in nature, and such also in the soul that is made partaker of the divine nature in its outgoings to that which grace hath made connatural to it.
2. Hence in the second place from this inward principle natural motion of itself is ready and free, not forced or violent. With what inward freedom doth my heart go out to him whom I naturally love? and with what a free source doth the fountain cast out, or (as the Hebrew word 〈 in non-Latin alphabet 〉 in the active form signifieth) empty her waters that naturally flow from it? And how willing a people are God's in the day of his power, Psal. 110. 3. and our Savior showeth that as free a current floweth from this fountain of life, when in the place before quoted, he saith that his Spirit and Grace shall be as 〈 in non-Latin alphabet 〉 a well of water, so 〈 in non-Latin alphabet 〉 aquae salientis of water springing, freely fully spouting, yea leaping up to everlasting life. No need of pumping and pulling. How naturally doth such a Soul fall into thoughts of God and desires after him! O! never more free than when it can run in this Channel most freely! Or if at any time (as too often it is) this current be hindered or dammed up, what a complaining murmur may you hear, though without murmuring against God? and how may you see it, though not rising and swelling in discontent and pride, yet running over in tears of true repentance? And therefore for trial know, that a constant and total averseness from God and the things of God speaks plainly, either a Devilish temper, or (at best) corrupt nature. And although, as in some cases in a man's body, there may be listlesness where there is life, so an auk backwardness may and often doth consist with the Divine Nature, yet it's but as life in such a weak sick body, in which nature is oppressed: Grace is but weak or weakened: the man of God in such a case stands in great need of cure and relief that his Soul may freely breath, and go out to God, as David's did naturally to his Son Absalom, 2 Sam. 13. 39.
3. As natural actions and motions are free, so thereupon they are not irksome and grievous, but pleasing and delightful. How merrily doth the wheel run down the Hill, from its natural propension? And with what delight doth the Scholar plod even on those harder studies to which he is naturally affected? The generous Wine with a kind of jollity and tripudium, mantles and sparkles upward, when, in Solomon's phrase, it moves itself aright, and the Sun in its natural course rejoiceth as a mighty man to run his race: but not so much as the man of God when his heart is enlarged to run the ways of God's Commandments. The generous spiritual Christian never thinks he mounts so right or with more delight than when he sparkleth and moveth upward. How merrily doth this sweet Bird sing when it moves upward, and soars aloft in Divine Meditations, Prayers, praises, and such like more pleasing uninterrupted outgoings of the Soul to God! yea what melody in the heart doth it make both to God and itself, in its sweet sad notes, whilst it is tugging in the snare below! 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , I have a complacency and take pleasure in infirmities, reproaches, persecutions, distresses for Christ's sake, saith Paul, 2 Cor. 12. 10. it's the same word that God the Father said of his Son, when he said he was well pleased in him, Matth. 3. 17. as though with the like natural complacency that the Father embraced Christ, the same doth his servant from the instinct of this Divine nature welcome even heaviest sufferings for Christ. With what delight doth this Scholar in Christ's School (who is 〈 in non-Latin alphabet 〉 ) read these hard Chapters with which he is so naturally taken? for all delight and pleasure ariseth from the suitableness of the faculty and the object, and therefore where a law of commands without doth so naturally suit with a law of love within us, how doth it hug and embrace? Then 〈 in non-Latin alphabet 〉 , I consent and approve for my judgment, Rom. 7. 16. and for my affections, 〈 in non-Latin alphabet 〉 , v. 22. I delight in the law of the Lord after the inward man: and when it is so within the heart, then I delight to do thy will O my God, Psal. 40. 8. then it's meat and drink to do the will of God, John 4. 34. the yoke is easy and the burden light, and no command grievous: no task but a recreation; no distasteful Medicine but pleasing food, which the palate relisheth, and the stomach naturally closeth with.
I confess the Child is weak and may not be so well able for the time to digest so strong meat; and the man of God may be sick, and then it may not go down with so much delight. Weakness or distemper may sometimes weaken and hinder this actual complacential rejoicing, as sickness or a cut finger may take off the Musician from actual playing on his instrument, wherein yet he habitually much delighteth; but then that sickness maketh him more sick to think of it. Where there is habitual delight, such actual indisposition causeth actual and hearty grief for it; and so this grief for the presence of the contrary impediment proclaims aloud what love he bears and what delight he hath in that from which he is hindered.
And this sufficiently enough distinguisheth in this Case the true Divine Nature from a counterfeit form of Godliness: the one saith with them, Mal. 1. 13. Behold what a weariness is it? But the other crieth out, oh how weary am I? A genuine Child of God crieth out of himself and his own uncomfortable weariness in that which he so naturally loveth and delighteth in, bewails his being so weakened and hindered as the sweet Bird mourns when it hath such a stone hung at its leg, which keeps it from being upon the wing to which it hath such a natural propensity.
But the hireling thinks much at the work itself, which he hath no inward delight or complacency in, and that when not otherwise hindered, but by his own willful averseness; and hence it is, and from want of an heaven-born inward principle which might naturally mount him thitherward, whilst for fear or shame or natural conscience or the like extrinsical motive he is forced to it, all is up the hill, and then as weak and unsound bodies climbing up the mountain 〈 in non-Latin alphabet 〉 , as they, so he pants and blows fast but gets up very slowly and untowardly, till at last he tumbles down headlong into deepest gulfs of sin, which naturally he delights to swim in, and so with Judas goes into his own place, Acts 1. 25.
4. From this freedom and delight, in natural agents proceeds frequency in their operations. That which I delight to do, I do often, and what is natural, is frequent. How reiteratedly doth the heart and pulse beat? the fountain bubble, and one wave in the Sea come on in the neck of another? Nature is no slug, but like the good housewife is up every morning and afresh resumes her task, and perpetuis vicibus turns about her wheel 〈 in non-Latin alphabet 〉 as S. James calls it. So the sun doth not, like the Persian King or great Mogul to keep state appear abroad but seldom on some high days, or great Festivals, but every morning as the bridegroom cometh out of his chamber, and every day repeats his race, and for the wind 〈 in non-Latin alphabet 〉 as Solomon, Eccles. 1. 6. most elegantly expresseth it, it whirleth about continually and returneth again according to his circuits, or (as Broughton rendereth it) the wind whirleth whirleth, walketh, and into his circuits returneth the wind. Nor are the breathings of the Divine spirit less restless and uncessant where he breaths freely. God in his own nature is a pure act, and therefore continually acting. My Father worketh hitherto, and I work, saith our Savior, John 5. 17. and so doth his spirit too. The Divine Nature is continually acting in the government of the world, nor is it less operative in the believers heart, being (in the place before cited) a well of water 〈 in non-Latin alphabet 〉 in the present tense expressing a continued act of springing and bubbling up, and so working out sin as the troubled fountain doth defilement. The Divine Nature is continually offering up a judge sacrificium a daily sacrifice to God, David morning, and evening and at noon, Psal. 55. 17. even seven times a day, Psal. 119. 164. Paul had 〈 in non-Latin alphabet 〉 no rest or relaxation, or intermission either in his flesh or spirit, 2 Cor. 2. 13. but would spend and be spent in the service of God and his people, 2 Cor. 12. 15. There was much of God, and of an heavenly Divine Nature in those worthies who (as the heavens) were in a perpetual motion. And although this height and degree many that are truly godly according to their lower attainments and less participation do not (it may be shall not) here rise up to till they arrive there where they rest not day and night, saying Holy, Holy, Holy, &c. yet where ever this Divine life is, the man is breathing, and the pulse beating, though in some sick fits sometimes too slowly and very weakly; even when asleep the heart is waking and silently working. But if on the contrary, instead of this frequency such intermitting pulses and Syncope's be frequent, the case is very dangerous: but if always stone-still, or but very seldom, and only in some few good moods at a Sacrament, or a searching Judgment on ourselves or others, we faintly move God ward, here is dead nature, no quickening spirit; an ominous Comet, that sometimes in an Age appeareth to be gazed on, and forebodes some evil: no Sun of Righteousness here which ariseth every morning to run his daily course like a mighty man that faints not. Which leads to
5. The fifth Particular. For Nature, as it is frequent and instant in its work, so it is also constant, nay groweth stronger and quicker towards the end of its motion. The stone in its natural motion downward, if not hindered, stayeth not till it come to its center, and the nearer it cometh to it, it moveth the faster. This Divine Nature is heavenly, and therefore moves amain heavenward up the hill, and yet finally stops not; is a spring of water 〈 in non-Latin alphabet 〉 springing or leaping up, and that 〈 in non-Latin alphabet 〉 even to everlasting life, in the place now so often mentioned, and which hath helped us in most of these Particulars. I deny not but this well by earthly cares and other occasions may for a time be stopped, that it floweth not so fully out, as the Philistines stopped Abraham's wells with earth: but that it did not so dry them up, but when Isaac digged them, again they gave out their water as formerly, Gen. 26. 18. Hindrances and stops from within and without the man of God may have in the way of God, but no total intercisions, no final Apostasies; but when at liberty, he mounts up with wings as an Eagle; runneth, and is not weary; walks, and doth not faint. And therefore (for trial) as the clock which for a while goeth right, but when weights are taken off, stands still and moves not, showeth that it's not natural, but an artificial piece of workmanship: so, seem we to move never so fast in the ways of God, if when outward compulsion and motives cease, we stand still or go backward, it plainly showeth that all was but an artifice, and nothing of this Divine Nature, which as in God is eternal and unchangeable, so as it is in his Children (as the seed it is begotten of, 1 Pet. 1. 23.) is incorruptible and immortal.
But yet in us it may have its stops for a while and partial intermissions, as when there is life, yet in sickness and fainting fits the pu • se may be very weak and sometimes intermitted. But even in that Case
6. In Nature there is a principle of recovery, as Eutychus though taken up dead, yet because life was in him, came again to himself, Act. 20. 9, 10, 11. The Seed though corrupted under-ground, yet at last sprouts out again, and the live-spring though for the present defiled with filth cast into it, yet by little and little is still working out that pollution, and rests not till it hath wrought itself into its former clearness. Such falls and defilements may a live Christian, a Saint sometimes fall into, as David, Peter, and others, but as you read of their falls so of their recoveries. The Sheep may fall in the dirt, but it's the unclean Swine that continueth to lie and wallow in it. The seed of God may sometimes be under-ground; but if it abide in us (as the Apostle speaks) it will at last get up and out again. As there is hope of a tree, though when cut down the root thereof wax old in the earth, and the stock thereof die in the ground, that through the scent of water it will sprout again and bud, and bring forth boughs as a plant, as Job speaks cap. 14. 7, 8, 9. So, even a plant of righteousness may sometimes be so nipped and blasted that all may seem to be dead, but being planted by the river, implanted into Christ by the scent of water from this Divine nature and supply of the spirit of Jesus Christ, after such a nipping Winter doth recover again its verdure in the spring. 〈 in non-Latin alphabet 〉 saith the Apostle of his Philippians, Cap. 4. 10. I rejoiced in the Lord greatly that now at last your care hath flourished again. Not like Jude's trees, twice dead, and plucked up by the roots, and so even dead without possibility of after-growth. Till Nature be quite spent and extinct (which the Divine Nature never can be) it hath an inward natural Balsam in it, which helps on its cure and recovery: and as long as there is any breathing of the Divine Spirit, it will at last 〈 in non-Latin alphabet 〉 , stir up that grace which seemed to be raked up under the dead ashes, and blow it up into a brighter flame. And therefore after such falls and stumbles, labor we to express this Divine nature by these happy after recoveries.
Nor doth it only play such after-games, but is much discovered by its forehand quickness. Grace is preventing as well as subsequent. And this adds
A seventh particular. Nature hath its 〈 in non-Latin alphabet 〉 , sympathies, antipathies, its hints, instincts and impetus, which antevert the Acts of Reason, prevent discourse and deliberation. At the first blush the heart closeth with this thing or person before it can think why, and riseth up in abhorrency and loathing of that other when it cannot tell wherefore.
Non amo te, Volusi, nec possum dicere quare.
It's so with the Divine Nature. It doth abstain, and on the sudden start back, 〈 in non-Latin alphabet 〉 from the very first appearance of evil, 1 Thess. 5. 22. quicquid male fuerit coloratum, as Bernard phraseth it. Some expound it of matters of Doctrine, and so the good Woman's Spirit rose against false Doctrine preached, though she could not say it was so: some understand it of practice, and so the chaste Soul hates even the garment spotted with the flesh, Jude v. 23. is troubled, sweats and faints at the first appearance of it as some naturally do at the presence of that against which they have a secret Antipathy: On the contrary at first sight or speech (by an unio animarum) closeth with persons of the same spirit, and things that are as it were connatural, before it hath time or leisure to give a rational account of it. I know the word of God must be the standing rule both of our Faith and practice, and am far from indulging the wild fancies and the sudden violent impetus of rash inconsiderate men; and yet in some cases give much to the 〈 in non-Latin alphabet 〉 and propendency, as also to the aversation of the spirits of sober godly men, especially if of all or most, as having in them 〈 in non-Latin alphabet 〉 , something of the workings of this Divine Nature in them, which anticipates their discourse, and (as John outran Peter) is got out before they can come to any deliberate resolution. By its nature the Lamb dreads the Wolf, when so young, that it cannot discern him: and we should discover more of this Divine Nature, if by the divine instinct of it we can loath sin, when we are otherwise so weak or surprised, that we have not time or ability to make a deliberate judgment of it.
8. As Nature sometimes anticipates Reason, so this Divine Nature always exceeds and goeth beyond that which is only human. Divinity is above Humanity, Grace above Nature. A Christian is not 〈 in non-Latin alphabet 〉 a bare man, but more than a man. And therefore to have or express no more than what Nature can work, or natural men by other helps can attain to, 〈 in non-Latin alphabet 〉 , to walk as men with the Apostle, 1 Cor. 3. 3. terminus minuens, or (as Cap. 6. 7. he calls the like) it's 〈 in non-Latin alphabet 〉 a defect, in which we fall much short of, and below that which a man or God that is made partaker of the Divine Nature, should arrive at, and come up to. For as man by nature and kind is and acts above other creatures, so a Christian man should even above himself, as a man, and above other men that want that Divine Principle. The widwives once said, that the Hebrew women were not as the Egyptian women, Exod. 1. 19. And truly the men of God should not be as other men, I mean not more proud, and froward, and worldly, but more holy, and humble, and unblameable than other men. Samson the Nazarite became then only like another man when his locks were shaved off, and the Spirit of God departed from him, Judge. 16. 17, 20. But as long as the sanctifying Spirit acts and abides in us, we are true Nazarites, as by our holy Vows separated to God, so we should be (though not wholly separated, yet) very much distinguished from other ordinary men. Christ expects from us a 〈 in non-Latin alphabet 〉 , Mat. 5. 47. something singular, eminent, and transcendent, a proportionable distance from others in our lives, which may answer that 〈 in non-Latin alphabet 〉 which we expect to be fixed between them and us after our deaths, Luc. 16. 26. Contarenus (de Justificat.) makes the comparison of the manners of a Rustic and of a Citizen or Courtier: and a like difference he saith there is between the carriage of an earth-born sinner and a Saint made partaker of the Divine Nature. The Sons of Princes should not be in the garb of Peasants children; but that comparison is too low. Between Nature and Grace there should be a more vast distance. A Child of God should be as much above a natural man as heaven is above the earth, and as much above a fouler sinner, as heaven is above hell. But how then cometh it to pass, that the roof of hell should be so nigh (as I may so speak) to the floor of heaven: that there should be so little difference between the Apogaeum and highest of moral Heathens, or other natural men, and the Epigaeum or lowest of a collapsed or go-by-ground Christian? Doth not this puff up proud Nature, and if not debase the Divine, yet make our Philosophical Christians think low and meanly of it? Make it in these men's esteem but a name, a thin fine notion, and them that are partakers of it, some Eutopian fancies which Preachers talk of, but the world seeth little of?
SERMON XIX. ON 2 PET. 1. 4.
AND therefore that we may either prevent or refute these their misprisions and blasphemies, and convince them that this we speak of is a very reality; be we exhorted to 3. things.
- 1. To aspire and endeavor really to attain to this high dignity [Use 4] of being indeed partakers of this divine nature.
- 2. Then to walk answerably to it and worthy of it.
- 3. Because both will be here imperfect, to long for heaven where both will be in their full perfection.
1. First (I say) let us with our whole might aspire to this highest dignity, and not rest till we arrive at this Divine Prerogative of being the Sons of God, and so partakers of the divine nature. And to quicken us hereto, consider,
1. How studious and ambitious men have always been of nearness to great Princes, and (for that purpose) of an imitation and likeness of their deportment, fashions, gestures, and oftentimes even of their both moral, yea and natural vices and deformities. Poppea's yellow locks a beauty in the Court, Leonides his gate and manners Alexander could not forbear to imitate, as his Courtiers did many things in him. A wry neck or a long hooked nose much doted on because it looked like an Emperors. And for the minds complexion Jerome from experience could say Quorum virtutes assequi nequeas cito imitaris vitia, when we cannot reach their virtues, we are very prone to take up in imitating their vices, like foolish wanton children when we cannot stride their steps in fair way, we will follow them through the dirty puddle. Exempla exemplaria, so that the imitation of their manners and vices their subjects account to be a piece of the homage they owe to them, which therefore made Tully say that plus exemplo quam peccato nocent [3 de legibus] they do more mischief by their example than by their sin. Great men's examples (I say) are Laws, and holy men's tempers and carriages have a kind of necessitating cogency in them to imitation, 〈 in non-Latin alphabet 〉 , said Paul to Peter, Why compellest thou the Gentiles to Judaize? Gal. 2. 14. So like do we desire to be to good at least to great men; but how much rather should we aspire and endeavor to be like to him who is Optimus Maximus, to the great King and most holy God, even God blessed forever? whose nature is most holy, whose works are truth, and his ways judgment, Dan. 4. 37. in whose Divine Beauty is no deformity. And therefore as our Savior said to his D • sciples, Ye believe in God, believe also in me: I may well say to all, Do you imitate man? shall we not imitate God and Christ rather? If foolish men glory in an Apish symbolizing with men like themselves, and that in their human infirmities, how glorious, and therefore desirable should it be to us to partake with God in his Divine Nature and perfections?
2. And this the rather, because this high honor and happiness [Obj.] is attainable. The happy event puts it out of question. Many in all Ages of the Church have arrived at this height, who have shewn forth the virtues of God who hath called them, 1 Pet. 2. 9. who by emanations of Divine Grace in heart and life, have expressed a participation of the Divine Nature, and what in this kind hath been in some by the same Grace, may be in others [Ab esse & posse, &c.] did we but put forth the strength and activity of Paul's faith, who could be and do all things through Christ strengthening him, Phil. 4. 13. The Text in hand (had we nothing else) doth sufficiently clear this possibility; for it doth not only say that precious promises were given to them, that they may be partakers of the Divine Nature (and Gospel-promises do at least assure us of a possibility, and when by faith laid hold on, of a certainty of their accomplishment) but withal adds the happy event in their having escaped the corruption that is in the world through lust. In which this actual participation of this Divine Nature in part consisteth, and by which (according to the true sense and intention of the Apostle in his adding of those words) it is evidenced. Well then, it's hence plain, that such a participation of the Divine Nature may be had, and truly then, such a may-be of such a mercy should be enough to any awaekned spirit to employ and improve its utmost endeavors for the attaining of it. It encouraged the Widow of Tekoah to make a great petition to David, because she said in herself, It may be the King will grant it, 2 Sam. 14. 15. And, It may be the Lord will look on mine affliction, said David himself, and upon that ground patiently endured it, 2 Sam. 16. 12. Who knoweth? saith the Prophet Joel 2. 14. and, Who can tell? said the people of Nineveh, Jonah 3. 9. whether God will turn and repent, and so the more seriously they set upon their duty, that he might. Truly God's may-be's are better than man's shall-be's. A may-be of salvation is one of the first casts of faiths eye to justification. In matters of outward estate we much value even our possibilities; and they set the whole world upon busy action. What crowds of poor, where a doal may be had? What tr • dging over sea and land for a may-be of profit? And if such an height of honor or place may be got up to, what creeping up, though upon hands and feet, as Jonathan between sharp rocks to come at it, upon this very ground, it may be the Lord will work for us? As it was enough for Jacob to hear that there was corn in Egypt to be had (though he was not assured to have any of it) to say to his sons, Why do you look one upon another? get you down and buy for us, that we may live and not die, Gen. 42. 1, 2. And why then should we look here and there, and like fools have our eyes in the ends of the earth to find out other vanities, when did we but lift up our eyes and hearts to heaven, we might both see and get that which will make us like the God of heaven. I say not therefore as Jacob there of Egypt, Get you down thither, but get we up hither, though it be with Jonathan and his Armor-bearer on our hands and keens, with humblest prayers and earnestest endeavors, though (as with them up sharpest rocks) through greatest difficulties and dangers. But is it possible, that a child of wrath by nature may become a Son of God, and by Grace be partaker of the Divine Nature? One in himself so much the Beast and the Devil, be made like the blessed God? And so I that am so vile and sinful, may I become holy as he is holy? perfect as my heavenly Father is perfect? Then sure the happiness of it would not be more inconceivable, than our neglect of it inexcusable. Let us therefore up and be doing.
3. And this yet the rather upon consideration of what others, even Heathens, have attempted in this kind, and when they have been so mantling the wing this way, let them shame us if we take not a further and an higher flight. How doth Plato up and down define the chiefest good of man to consist in a full conformity to God! and what a noise do they make with their 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ? of their being God-like whilst they lived, and Deifi • d when dead? Oh that what we read in their Books we might find in our hearts, and others may see in our lives, that we might really be and do what they talked of. At least for shame let us exceed what they did or could attain to: whilst we do so much exceed them both for pattern and principle.
1. Our pattern is more fair, and our Copy far more clearly and legibly written before us in the word of truth, than theirs in the dim light of nature. It did more darkly discover to them the footsteps of God, that by following him therein they might grope after an Unknown God, and so they fumbled about a poor conformity to him. But upon us the day hath dawned, and the day-star is risen in our hearts, and the Sun of righteousness shineth forth, which hath more fully discovered to us the image and nature of God in the face of Jesus Christ, unveiled and clearly discovered to us in the glass and bright beams of the Gospel; the Deity in its nature, persons and properties evidently manifested, nor ever could the holiness, justice, power, truth and mercy of God be more fully declared than they are by Christ, and as they are held forth in the Gospel. In Christ God is manifested in the fl • sh, He being the Brightness of His Father's glory, and the express Image of his Person, in whom the fullness of the Godhead dwelt bodily, and all grace (which is this Divine nature in the Text) em • nently and without measure for our participation & imitation. So that our better Abimelech (our King and Father) in his grace and life saith to us all, as the other Abimelech did to his followers, Judge. 9. 48. What ye have seen me do, make haste and do like me. The word was made flesh and dwelt among us, that we might at a nearer view behold his glory full of grace and truth, and walked among us on purpose that we should follow his steps. In a word, he being God, took upon him the nature, and was made in the likeness of man, that the like mind might be in us, and that whilst we have such a perfect pattern so near our eye, according to our measure (in likeness and conformity) we might be made partakers of the divine nature. And if the rich man thought that one coming from the dead would work so great matters with his brethren, what a transformation in our hearts and lives should Christ make who for this very purpose came down from heaven? Our pattern in Christ is very fair.
And it very openly and clearly held out to us in the Gospel. Whether by Christ's own ministry; he being the only begotten Son in his Fathers bosom could best declare him, John 1. 18. And should we only consider his sermon on the Mount in the 5, 6, 7. Chapters of S. Matthew, we may understand so much of God's nature and will, that were our hearts and lives answerable, we should therein very much partake of the Divine nature, and in our measure be perfect as our Father who is in heaven is perfect, as our Savior there speaks, Matth. 5. 48. Or should we consider the Gospel of Christ as dispensed in the writings or preachings of his Apostles or other servants; Paul in the general speaks very full to our purpose, 2 Cor. 3. 18. that we all with open face as in a glass beholding the glory of the Lord are changed into the same image from glory to glory as by the spirit of the Lord. In which Text every clause is very strong and emphatical. We all not only Apostles and Ministers, (as some would expound it) but all true Christians; for they are not only such as we call Divines, that are made partakers of the Divine nature.
With open face 〈 in non-Latin alphabet 〉 , not through Moses his darker veils.
〈 in non-Latin alphabet 〉 beholding the glory of God; that is, the glorious nature, wisdom, justice and mercy of God, most fully and perfectly expressed, and exposed and manifested in Christ.
And accordingly most clearly reflected and held forth in the glass and most clear mirror of the Gospel. This ex parte objecti & medii.
But what ex parte subjecti is or should be the effect of it?
〈 in non-Latin alphabet 〉 we are or at least God expecteth that we should be changed into the very same image, not only there to see and behold him, but so as to represent him, in speculo repraesentantes, as Erasmus translateth it, and so are transfigured into the same likeness tanquam secundariae quaedam imagines, as Beza well expresseth it.
And that from glory to glory, that is, not only from one degree of glorious grace to another, as most interpreters expound it, but as some add from the glory that is in God and Christ, from this reflection of it, to a proportionable glory according to our manner and measure communicated to us by it.
And all this as by the spirit of the Lord; that is, so really and gloriously that nothing but the all powerful spirit of God could effect it, for so that particle 〈 in non-Latin alphabet 〉 As by the spirit of the Lord signifieth causam congruam & dignam tantae transformationis, as C. à Lapide rightly observeth.
All cometh to this, and all fully to my present purpose, That now when God is in Christ so fully (as I may say) exhibited and exposed to our view, and in the Gospel so clearly manifested and held forth to us: He expecteth, and where grace prevaileth he thereby effecteth such a change and transformation, that we are not like our former selves, but are molded into his likeness, and having laid aside our corrupt nature we are made partakers of his Divine Nature. This is (or should be) according to Paul 's doctrine there, the effect of the Gospel, and (as Calvin observeth upon my Text) according to Peter 's doctrine here, when he saith that the exceeding great and precious Gospel-promises are given to us 〈 in non-Latin alphabet 〉 that by them we should be partakers of the Divine Nature. He telleth us this is the end of the Gospel (Notemus hunc esse Evangelii finem, ut aliquando Deo conforms reddamur, id vero est quasi Deificari) that at last we may be conformable to God, which is, as it were, to be Deified, or, as our Apostle phraseth it, to be made partakers of the Divine Nature. Which whilst we are so plentifully partakers of the Gospel, we should be exceedingly ashamed of, that we so far fall short of it, which yet the very Heathens so much aspired to, who fell so short of us: as thus in pattern, so
2. In principle; for as our pattern is more clear, so our principle is more high. This conformity to God in true Christians (you heard from 2 Cor. 3. 18) is from the spirit of the Lord, whilst by the spirit of Christ enlightening and regenerating we are renewed after the Image of God, Col. 3. 10.
As also from faith in Christ laying hold of th • se exceeding great and precious promises of the Gospel, and on Christ in them, from whose fullness alone God would have us receive grace for grace, grace in us answerable and conformable to grace in him, and so to be partakers of the Divine Nature. Now this faith, these promises, this Christ, and this spirit of Christ those Heathens and their most ••• limate Philosophers were utter strangers to, him they knew not, to him by faith they went not, nay out of themselves they went not; but to their Philosophical moral considerations, and their purgative virtues, to which they ever joined their heathenish idolatries and superstitious lustrations and sacrifices, and sometimes to their 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 charms and sorceries, as utterly inconsistent with the Divine nature as the true God is contrary to a vain idol, and therefore it is no wonder that it was so woefully deformed a deiformity which they arrived at, how trimly soever their admirers do trim it up and turkess it.
And therefore when there is so much more light and power in the Gospel, when our both pattern and principle so far every way exceed theirs. Surely God cannot but expect that it should be another-kins likeness to him that we should attain to, than what they arrived at. And on the contrary, let us sadly think what a shame it is to us and to the Gospel too that when there is so much of God in it, there should be so little in us who profess it.
That when we read David 's Psalms, and the other Prophets writings in the Old Testament, we should find so much light and life, that they both breath and express so much of God in them, and we so little, so that in truth although (as Eusebius observeth) they were not called, yet indeed they were the true Christians, and many of us are really as much without God as we are strangers from that Commonwealth of Israel.
Especially that even Heathens should herein exceed us, that they should so honourably speak of that God whom we so blaspheme; that they should express more of God by the twilight of nature, than we in the sun-shine of the Gospel; that Erasmus should so hardly forbear to pray to Socrates as a Saint, whilst many who are named Christians may (without breach of charity) be called Atheists; that any of us should have upon us such black marks of the Devil, when on many of them we may discover (though ruder, yet) very lovely characters and lineaments (by the help only of their natural Divinity) of the Divine nature, which we who have better means in all reason should be more possessed of.
SERMON XX. ON 2 PET. 1. 4.
AND should it be here asked what those means are which [Quest.] we should make use of whereby to attain to this high honor and happiness?
I must answer, that all that we of ourselves can do as to any [Ans.] inward worth or efficacy operative of so great an effect, is just nothing. We that can do nothing to make ourselves men, surely can do as little to make ourselves men of God; can less concur to the producing of this Divine nature, than we did to our human: both are a Creation, and therefore the work of God only: but yet so as we are to make our addresses to him for the one now that we have a natural being, which we could not for the other when he had none.
And here as the Divine nature essentially considered in God is common to all th • • hree persons, so this communicated symbolical Divine nature in us is the common work of them all, and therefore to them all we are to make our applications for it.
1. To God the Father, who as he is Fons Deitatis, and communicates that Divine nature to the Son and the spirit, so he is Fons Gratiae, and through the Son by the Spirit imparts this Divine nature to all his children. It was his breath that breathed into Adam at first that soul in which especially was his image, and it must be his breathing still that must breath into our hearts that divine grace in which consists that his image renewed and this Divine nature. God our Creator is the Author of this new Creature.
And here the means of it on our parts is by humble and earnest prayer to breath after him for it, as the dying man gaspeth for breath that is going away, or rather as the dry earth gapeth for heavens rain and influence which it wanteth, and so in this systole and diastole upon the out-breathing of our souls and desires followeth in God's way the breathing in of this Divine breath of life, the quickening spirit by which we are made spiritual living souls. In this case it was said of Saul, Behold he prayeth, Acts 9. 11.
For, although it be true, that the prayers of the wicked, whilst they purpose to go on in sin, are an abomination to the Lord;
And as true that the prayer of any in an estate of corrupt nature, as it cometh from such is so defiled, that in regard of any worth in it instead of meriting an answer it justly deserveth a denial. Whereupon our Antinomians and others do wickedly forbid such to pray:
Yet in such sinners that lie under the burden of sin and misery and are looking out for help and mercy; to look up to God in prayer for it,
A it is the homage which is due from the creature to its Creator, and so to be tendered to him;
So it is the way ordained by God, in and by which the creature in want and misery may come to receive mercy. Which therefore God commands, and that to a Simon Magus, and that upon only a Perhaps to receive mercy, Act. 8. 22. pray God if perhaps the thought of thy heart may be forgiven thee.
And which therefore in obedience to such a command to perform, is (both in God's intention and ordination on his part, and as to the happy success and event on • ur parts) the direct suitable and successful means of our obtaining as all other mercies, so of this which is one of the chief of all, of being made partakers of the Divine nature, and that upon a double account.
1. As in a way of moral causality it prevaileth with God, and through his indulgence procureth of him the grant of this inestimable gift of the new creature, this divine nature, as Manasseh in this case by his prayer prevailed with God for his return both from his sin and captivity together, 2 Chron. 33. 12, 13. and so still, the child is born crying:
2. So also in a kind of physical efficiency (as I may call it) In the very act of praying we so nearly converse with God that by looking up to him we are made like him: as the stung Israelite by looking to the Brazen Serpent was healed, and Moses by near approaches to God and communing with him on the Mount had irradiations of his glory reflected on him; so in near and frequent addresses to God by prayer there is much communication of God by such close communion with him. Papists are wont to picture their Saints praying with a Glory on their head; but true Saints that are much with God have much of God and his glorious grace on their hearts, and none more than those that come into his presence oftnest, get nearest and keep closest. Our Savior when he was praying in the Mount was transfigured, Luke 9. 29. Nor are we ever more transformed into the image of God and Christ, than when we have got up our hearts highest and nearest in that duty. Be much therefore with God our Father in prayer for this mercy.
2. Make nearest applications to Christ the Son and our Savior by faith in his promises, for
By the promises (we read in the Text) we come to be partakers of the divine nature: which when sealed to us, there is an impress of Christ stamped on us. And Christ is wrapped up in those promises, who as in his Incarnation was made partaker of our nature, so by him and his grace alone we are made partakers of his.
And faith is the eye and hand which seeth and taketh hold of Christ in the promises, and so by beholding him in that glass, as intellectus fit idem cum objecto, we come to be changed (as we heard) into the same image from glory to glory. There is an image of the thing seen in the eye that looks on it, and we by faith wistly eying of Christ have his image so imprinted on us, that we prove no longer like ourselves. As the wise men, Matth. 2. when they had seen him, turned back another way, v. 12. So they that by him are made wise to Salvation, never savingly saw him, but went away with another heart, not their former selves, but changed into another, that is to say, this divine nature.
To these promises and Christ in them apply we ourselves; for it's from his fullness (as before we heard) that we must only receive grace for grace, grace in us answerable to the grace in him.
And content we not ourselves with moral and Philosophical considerations as able to work such a change. Gehazi may lay the staff on the child's face, and no life come: the water will not rise higher than from whence it descended. Nature in its highest elevations will not be able of itself to rise up to saving grace, nor will any moral speculations or qualifications lift us up to a divine nature. Christ is the fountain-head. He came down from heaven to work it, and therefore to him in heaven by faith must we rise up, if ever we would have it wrought in us.
3. And to the spirit of Christ, for this changing into the same image (as we also heard) is by the spirit of the Lord, 2 Cor. 3. 18. It was this spirit that breathed the image of God into us in our first creation, and it must be the same spirit that must breath into us this new life, the finger of this spirit, that only can draw upon us these fair and lovely characters and lineaments of this Divine image; the spirit of regeneration that must beget us to this new nature.
And therefore here again rest not in highest either natural or moral considerations; they are but airy, and their birth will be answerable, prove abortions, or like that of the Spanish mares which (they say) conceive by breathing in the South-wind, but their Foals (they say too) presently languish and die, and so (at last to be sure) will all such births of our own begetting.
Especially take heed of grieving and resisting the spirit in these his Divine workings. If the child would be born, if it cannot further its own birth, let it not hinder it by working backward; because it is God that worketh in us both to will and to do, let us not mar his work, but in and by his strength work out our own salvation, by not being flints to God, but as wax to yield to, and to receive his Divine impressions. Thus applying ourselves to God this happy work may and will be wrought, and rather than fail, God can make even afflictions a means to effect it, that what are in themselves 〈 in non-Latin alphabet 〉 common to men may further this Divine nature, and (as the ball) struck down to the earth in the rebound rise as high as heaven. So by them we are made partakers of his holiness, Heb. 12. 10. (and that is no less than to be partakers of the divine nature) and whilst we so suffer, Peter saith, the spirit of glory, yea and of God resteth upon us; and so most happy participations of the divine glory and nature are communicated to us. Never was more of God seen in any, than in the Martyrs by the light of the fires they were consumed in.
Thus upon these considerations and in the use of these and the like means, our first duty is to endeavor to come to be partakers of this divine nature.
2. And then secondly walk worthy of it, and answerable to it, that we show forth the virtues of God, as our Apostle exhorted chap. 2. v. 9. of the former Epistle, that in our spirits and carriages more of God may appear than of ourselves; as in redhot iron there is more fire seen than iron. Otherwise whilst the Sons of God walk like other children of men, express as much corruption, and as little grace, whilst (according to the Text) we say and preach that they are partakers of the divine nature, men will be ready to think that the Citizens of Zion, and of Plato 's Commonwealth are much a-kin if not the same; but Ideas and fancies, and like as the Painters pictures of Angels, and the Papists of the Virgin Mary, in which they intend not to make them like, but only brave and beautiful: so we say rather what they should be than what they are, but (it may be) the quite contrary, as Polydor Virgil observes that their Popes had usually names given them which were quite contrary to their temper and practice: but although Art may paint, yet Nature is real, and therefore if thou sayest that thou art partaker of this divine Nature; loquere ut videam, say, and then do and be what may really and substantially prove and manifest it, otherwise an Ape will be an Ape though with a child's coat put upon it, and (as it is in the story) will show as much when almonds are cast before it. Naturam expellas furcâ licet, &c. Nature may be disguised and dissembled for a while and for ends, and upon design thou mayest mask and keep it in, but it will out; so will corrupt nature, and so will the Divine too, which we should labor what we can to exert and manifest, and that so evidently and fully that both ourselves and others may be convinced that what we are or do can proceed from no lower a principle. By wallowing in sensual lusts and pleasures we take part with the beast: to be proud, envious, blasphemous and malicious, is to partake of the Devil; that is brutish, this devilish; to be kind and courteous is indeed humanity, but if there be no more, it falleth exceeding short of the Divine Nature and our walking up to it and worthy of it.
That in general is a more full imitation of God and Christ, and of his more peculiar properties. When the same mind is in us as was in Christ, Philip. 2. 5. When humble and meek as he was, when spiritual and holy as God who hath called us is holy, Christianismus est imitatio Divinae Naturae (Nyssen adv. Ennomium) Christianity in its proper formality is nothing but the imitation of the Divine Nature, and fully to imitate God and Christ is in the general both to be partakers of it and to walk worthy of it. In particular I name only three things.
1. Abound in those fruits of the spirit, Love, peace, longsuffering, gentleness, goodness, meekness, &c. Gal. 5. 22, 23. for whereas the Apostle, 1 John 4. 16. saith that God is love, it telleth us that love is of his nature, and that therefore he that abounds in love doth abundantly partake of it, even dwelleth in God, and God in him. What they use to say of forma augusta, of a goodly Majestick Personage, is much more true of a loving heart and carriage, multum de coelo trahit; it hath much of Heaven in it, and partakes much of God's Divine Nature and Majesty, whereas on the contrary, wrath, strife, envy and malice, though sometimes miscalled ingenious, the Apostle James assureth us if it be wisdom, it is earthly, sensual, and devilish, Chap. 3. 14, 15, 16. instead of Heavens serene light, hath much of Hells smothered fire in it, much of the Devil, who since his fall is of all other of God's Creatures the most troubled and discontented himself, and is so mischievous thereupon, that his main endeavor is to make others like him, and in nothing more than in these hellish heats, and these devilish sour distempers. Have therefore, and express much of this grace of love if we would evidence that we partake of the nature of God, the God of love.
2. Labor to get and keep above the World, for Heaven is high above the Earth, and God above the Creature: were we aloft in Heaven what a poor little point would the Earth be in our eye? To God it's less than nothing and vanity, Isa. 40. 17. and were we more like God, the World would have less both room and esteem in our heart, and the greatest and goodliest enjoyments of it (especially in compare with God in Christ) would be exilia, vilia, poor little worthless nothings, as he saith upon the Text Qui semel se in Divinitatem immersit animus, non nisi Deo & Divinis pascitur. Were we once as it were swallowed up in God we should not be so immersed in these miry puddles below: if fed with this Heavenly Manna, we should not surfeit on these Leeks and Onions of Egypt. This one Meditation (saith Calvin on the Text) would abundantly suffice, ut mundo renunciantes toti in coelum feramur, to make us overlook and despise the World, and to have eye and heart up to God and Heaven. Were we partakers of the Divine Nature, and so up in Heaven with God, we should be far above the Earth and Worldly contentments.
3. But far higher above Hell in sinful defilements, which is the third particular of our worthy deportment, answerable to so high a grandeur and exaltation. This the words immediately following the Text hold out to us, when having said that we are made partakers of the Divine Nature, presently telling you wherein that consists and appears, he adds, 〈 in non-Latin alphabet 〉 , &c. Cum aufugeritis, or, as Pagnin rendereth it, si refugeritis, when you have escaped, or if you shall fly from the corruption that is in the World through lust, with the like speed and earnestness that you would fly from fire, sword, or pestilence, as the word imports it, and some interpret it. Sin is strong and we are weak, and therefore our safety is by flying. That is one strong argument for us to fly, but this we now speak of is stronger. Are we made partakers of the Divine Nature? and what Communion then hath light with darkness? or Christ with Belial? or God, or those that are godly with the Devil? Sin makes us like the Beast or Devil, and I would not that you should have fellowship with Devils, saith the Apostle, 1 Cor. 10. 20. Sinful lusts are sensual, low, base, filthy, but God is a most pure and holy spirit: and truly therefore those that profess themselves to be partakers of his spirit and nature, should in this labor to be like him.
Otherwise,
Either with Enthusiasts to pretend not only to Divinity but even to a Deity, and yet to wallow in all loathsome filthiness with the 〈 in non-Latin alphabet 〉 , Gnostics, and our abominable Ranters, what is it else but a piece of Atheistical non-sense and blasphemous contradiction? to make God's of incarnate Devils, and men believe (what he Psal. 50. 21. thought) that God is like us whom in such a way we so far pretend to?
Or as others sometimes do, when they have no mind to leave their sins, to plead that they are but flesh and blood, not Saints and Angels to be able to abstain from such lusts, or to be so holy as you would have them be; is also in a proportionable measure alike vain and senseless, and to such I only say, that if they be but fl • sh and blood, they are not as yet partakers of the Divine nature, for that is not carnal, and if they continue such, the Apostle tells them they shall not inherit the Kingdom of Heaven (1 Cor. 15. 50.) where the holy God is. If thou beest so far from the grace of an holy Saint, thou art much farther off from the nature of an holy God: and if thou canst contentedly say that thou canst not perform such duties or abstain from such sins, it's but little, it's nothing that thou partakest of this honor and happiness: for where there is a 〈 in non-Latin alphabet 〉 , a Divine Nature as in the Text, there is 〈 in non-Latin alphabet 〉 , as it is in the foregoing-verse, a Divine Power whereby through Christ with Paul thou wilt be able to do all things, Philip. 4. 13. in his strength to grapple with Sin, and Satan, and the World, and through him to prove at last more than Conqueror. And therefore here let me make use of Leo 's words. Agnosce dignitatem tuam (O Christiane) & Divinae consors factus naturae noli in veterem vilitatem degeneri conversatione redire. Heaven born Christian, but art thou indeed made partaker of the Divine Nature? walk then answerable to thy birth and breeding, and best nature, and by a sinful life do not degenerate into thy former baseness.
When tempted to sin, Divine Nature should look at the first blush of it as from a natural instinct, with an holy Antipathy and abhorrency.
A • least when thou thinkest of it, reason it out of countenance with such thoughts as these, shall such a man as I do this? with Nehemiah, Cap. 6. 11. Shall I that in my kind and measure partake of the nature of God, do the Devils work? Shall I take the members of Christ, and make them the members of an harlot? 1 Cor. 6. 15. Nay this Nature of God in me formally forbids it. Doth not even nature itself teach you? So Paul argued against men's wearing of long hair, 1 Cor. 11. 14. and doth not this Divine Nature much rather teach men to abstain from more foul deformities? Sins against common nature were the abominations of the Heathens, Rom. 1. 26. and therefore sins against this Divine Nature should be esteemed more unnatural and abominable to Christians. Thus let the consideration of this Divine Nature antidote and prevent sin that it infect not.
But if through our carelessness it have, let it however strengthen the heart to expel and eject it, that it kill not. How will nature (till it be overcome) be sick of bad humors, and thrust out corruption as a fountain works out pollution? Nature (I said) is a principle of recovery: and so will this Divine Nature be also from those peccant humors which it's sometimes oppressed with.
But because, as long as we live here, that will be too much and too often, this should make us weary of the World, and sigh and breath after Heaven, for it will not be till we get thither, that this will be made perfect. Blessed be God, that we have any tastes and beginnings of it here, that in any degree and measure we partake of God in grace and holiness, are any whit like to God; but alas all that's done here is but first rude draughts, poor imperfect lineaments of that Divine Image, and they too often and too too much blotted out by our sins, it's not till we come in Heaven to see God as he is, that we shall be most fully like him, 1 John 3. 2. it will not be to the life, till we live with him in glory. How ugly in our own eyes mean while should our present disconformities to God be? How weary should we be of them? oh how happy will that day be, and how earnestly should we breath after it, when we shall be fully transformed into Christ's Image, most perfectly be made like God, and as far as our finite nature is capable of, become partakers of the Divine Nature, when God shall be all in all? Lord Jesus come quickly.
Dionys. de coelest. hierarch. Cap. 1.
SERMON XXI.
PHILIP. 1. 27. Only let your Conversation be as becometh the Gospel of Christ.
MInisters of the Gospel Gregor. Nyssen compareth to Schoolmasters, who as they have different natures and tempers to deal with, so they should have Wisdom to observe it, and accommodate themselves accordingly. Sure our blessed Apostle had, and therefore knew when to comfort and encourage, and on the contrary, when he had just occasion durst both chide and strike. So he had a Rod for the unruly Corinthians, 1 Cor. 4. 21. and if the Galatians will play the Truants in Christ's School, slide back from the Truth of the Gospel, he will not be Tongue-tied. O foolish Galatians, who hath bewitched you? Chap. 3. 1. But let the Thessalonians receive the Word with joy, and practice it so as they become Examples to others, 1 Thes. 1. 6, 7. Then instead of chiding, you shall hear him boasting of them. What is our hope and joy, or Crown of rejoicing? Are not ye? &c. 1 Thess. 2. 19. And for our Philippians, let them at the first entertain the Gospel, Act. 16. and continue steadfast in that Fellowship, Philip. 1. 5. at the first when he parted from Macedonia, let them communicate to his wants, Chap. 4. 15. and once and again, when he was at Thessalonica, v. 16. and now again, when he is Prisoner at Rome, let their love flourish again (v. 10.) in sending to him by Epaphroditus, (v. 18, 19.) their 〈 in non-Latin alphabet 〉 , something to sustain their Ghostly Father, who could not now provide for himself (which was the occasion of his writing this Epistle) and then he cannot mention or remember them, but he must thank God for them, Chap. 1. 3. Yea then they are his 〈 in non-Latin alphabet 〉 , Chap. 4. 1. His dearly beloved, and longed for; his Joy and Crown. And therefore though he cannot for the present come and bring his thanks, yet he hopes he shall ere-long, and mean-while from Prison (which the Church of God is beholden to for most of his Epistles, as Beza well observes) he writes and sends this as an acknowledgment of their love, and as a token of his own. But lest any should say 〈 in non-Latin alphabet 〉 , or think that their Gift was like a School-boys Nosegay which he giveth to his Master to save him from a whipping, and his Gain the Cause why he was so indulgent, as in particular he professeth against it, Chap. 4. So the general carriage of this Chapter plainly showeth, that for all their bounty he would not make them wantons, and therefore affer the Inscription and Congratulation in the 11 first Verses of this Chapter, which is the first part of it, and a Narration of the success and event of his affections from the 12th to the 27th, which is the second part; there is a third part begun in the Text, and continued in the sequel of the Epistle; wherein he calleth for something else, which would be far more acceptable to him than their former beneficence, in general set down in the words I have read. 〈 in non-Latin alphabet 〉 . Only let your Conversation be such, as it becometh the Gospel of Christ.
The first word 〈 in non-Latin alphabet 〉 being a corrective, and a transitive Particle, may accordingly have a double reference: either to his coming again to them immediately before spoken of, which whether it did afterward come to pass I say not, because I find the Judgments of Interpreters different about it. His own words are 〈 in non-Latin alphabet 〉 , v. 25. and they sound a confident assurance; and yet here, as correcting himself, or rather as passing it by, as though he had said, verum de me viderit Dominus, &c. as Calvin expresseth it; Whatever becomes of me, I leave that to God, only do you your duty, Only let your Conversation be such as becometh the Gospel: or if we take it transitively, whereby he passeth from the Preface of his Epistle to the Body of it, as divers Interpreters think, and refer it to all that went before, then it would plainly mean thus much, That whereas God hath done great things for you (which are set down in the former part of the Chapter) hath brought you to the fellowship of the Gospel, and so hath begun a good work in you, and will perfect it to the day of Christ, hath turned my afflictions (which otherwise you might have stumbled at) to the furtherance of the Gospel, and hath purposed to free me from my Bonds for the furtherance of your Edification and Comfort; seeing, I say, that God hath done so much for his part, Quod reliquum est, &c. that which is now wanting lieth upon you to look to, and that, only that you have your Conversation so as may become the Gospel of Christ.
But to leave that relative consideration of the words; in them absolutely considered we have these particulars.
- 1. Something to be ruled; That's their Conversation, 〈 in non-Latin alphabet 〉 .
- 2. The Rule, and that's the Gospel of Christ.
- 3. And thirdly the Agreement, which must be betwixt their Conversation and this Rule, in that word 〈 in non-Latin alphabet 〉 only let your Conversation be as becomes the Gospel of Christ.
For the first, the thing to be ruled, their Conversation. The word 〈 in non-Latin alphabet 〉 here used properly signifieth to govern a City or Common-wealth, and thence cometh to signify a man's governing himself, whether in public or private. And though I confess the word 〈 in non-Latin alphabet 〉 in the Greek Fathers commonly signifies a Mans behavior and carriage in general, as likewise this Verb 〈 in non-Latin alphabet 〉 , Acts 23. 1. Where Paul saith, Men and Brethren, 〈 in non-Latin alphabet 〉 , and therefore translated, I have lived in all good Conscience before God; yet I cannot say, but that both here and in other places it hath some reference to Men we converse with, and therefore though not excluding our inward and spiritual service to Godward, yet especially intending our carriage towards others, our Conversation (as ours translate it) in civil and Christian Society.
2. Now the Gospel of Christ is the Rule our Conversation must be squared by, that second & better Covenant, which Christ is both the Preacher and Subject of; and therefore here called His Gospel.
3. Which they and we all must walk worthy of. So the words sound 〈 in non-Latin alphabet 〉 . Nor would some proud Justitiary stick perhaps hence to ground the worth and merit of his good works and meanings. Nor do I deny but this word signifieth so much in some other cases, but not in this. No, Beloved: In this sense we are not worthy of the Crums that fall from God's Table (as our Church confesseth) and therefore much less of these dainties, which we have before prophesied of, Isa. 25. 6. 〈 in non-Latin alphabet 〉 , then, is as much as ut convenit, as Beza, quemadmodum decet, according to the Syriach Interpreter, convenienter & competenter, as Musculus, or pro dignitate, as others have it; that is, as is convenient, and fitting, as becometh and will be for the honor of the Gospel; that our lives and the Gospel should be like two Tallies agreeing in everything, or (as the word 〈 in non-Latin alphabet 〉 as it cometh of 〈 in non-Latin alphabet 〉 signifieth) as though our lives and the Gospel being put into two Ballances were in aequilibrio not for equality of worth or weight, but for fitness and correspondency. And so I take it includes these two, both which our English word becometh here used includeth.
1. That our lives should be answerable and agreeable.
2. And thence (in the second place) such as will not disgrace and dishonor, but become and adorn the Gospel of Christ, which we profess. And that's the duty which the Apostle here commends to his Philippians, and I now to your consideration and practice.
A duty, we might think, which every ingenuous temper would be soon molded to, that calls on him for no more, than that he would walk worthy of himself and his Profession; especially our complete Moralists, who often strive more for good carriage than a good Conscience, and we above all, who labor (perhaps sometimes too earnestly) to be dignified Men; I wish it were always in the Apostles sense, when he calleth on us to walk worthy of the Gospel. But something sure there is in it that he so urgeth it, makes it his only thing here; and elsewhere becometh earnest suitor for it, 〈 in non-Latin alphabet 〉 , I beseech you that you would walk worthy of the Vocation wherewith you are called, Ephes. 4. 1. is so earnest for it, that he useth all means to effect it by Exhortations, Consolations, Obtestations, 〈 in non-Latin alphabet 〉 , that they would walk worthy not only of the Gospel, but of God himself, who had called them to his Kingdom and Glory, 1 Thess. 2. 11, 12. And therefore for the further opening of it, give me leave briefly to show,
- 1. Wherein this worthy behavior especially consists, and then,
- 2. The Arguments couched in the Text, which may move all to endeavor after it, that so we may better urge it in the Application.
For the first therefore in general; The Scripture often makes mention of a certain 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which is ordinarily translated Honesty, but signifieth (generally) that 〈 in non-Latin alphabet 〉 , that decent and holy carriage of a Christian, which the Apostle not only here, but again in the fourth Chapter of this Epistle points at in his 〈 in non-Latin alphabet 〉 &c. Whatsoever things are honest, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any Virtue, and if there be any Praise, think on these things. A sufficient commentary upon this 〈 in non-Latin alphabet 〉 .
But yet more particularly; As the Spouse hath both an Eye and a Chain, wherewith she ravisheth the Heart of her Savior, Cant. 4. 6. so I conceive one part of this Conversation consists in that outward grave sober and amiable behavior, which becometh all, but especially a Christian, which the Apostle brings the Corinthians to Epist. 1. Chap. 11. 13. Judge in yourselves, is it comely, &c. which goeth through all both Virtues and Graces, and giveth a splendor to all: nor yet only that which Ethics help the Moralist to, but a Christian decency made up of gravity and amiableness; the one arising from a serious and settled course of Godliness, and the other from inward peace of Conscience, there being a Calm within, and therefore there must needs be a Serenity without. And truly why should the Gospel only make Men untoward? or why should professors of it be especially blamed for bad natures and harsh carriages? Seeing Plato's Divinity was, that Pulchrum & Bonum were the same, and the same word signifieth both; why should they be severed in us that profess more Divine Philosophy? Not that I doubted that many such imputations are false of many Men; accounting it unmannerliness and frowardness, when the Godly will not run with them into the same excess of Riot; Nor that I condemned all, whose natural dispositions are more rough, and so their carriage in this respect less amiable. No, I know the Lord had use of John the Baptist 's more retired and austere, as well as of our Savior's more amiable and pleasing behavior; Nor did he that first preached in that regard at first blemish the Gospel.
And yet I must needs say that the Lacedemonians prayed well, when they desired of God, ut pulchra cum bonis iis tribueret; and it would be well if Christians now would join both. For if it be that, by which an Animal exceeds that which is Inanimate, that together with bonum it can appetere pulchrum, which the Inanimate skills not of; let it never be that, in which a Christian shall be inferior to another, that whatever care he hath for the lawfulness, yet he should have none for the decency of his behavior. If Aristotle's happy Man is always attended upon with his Pulchritudo and Gratia, It's pity that our blessed Man should want either. But this is only the Chain about the Spouses Neck; the Fringe of that Garment that makes a Christians Profession and behavior comely & glorious. And indeed were this all the Grace that could commend him or the Gospel, we might well say of it, as some of them did of theirs, that it were eburneum detrimentum; the painting only of (perhaps) a foul Face, not a vital fulgor, by which they use to define true Beauty.
2. And therefore, as they use to say, that Gratia est vitale, quid & spiritual; so (in the second place) there is a more spiritual and live Beauty, which addeth luster to a Christian's both Life and Profession. I mean true sanctifying Grace, which makes both himself, & whatsoever proceedeth from him in this sense truly Gracious. And that this becometh the Gospel of Grace, we may be assured it's not the Pope's triple-Crown, nor the Cardinal's Scarlet, nor the Papist's excessive pomp in their service, no nor their speaking and writing for the honor of it, that commends it to the World so much as the faithful expressing the Life and Power of it in our Lives and Carriage; for, before most of these w • ere heard of, what was the reason that a few mean Fishermen and others of the like condition could ever have been able to lead the whole World Captive, even compel all to come in, and to subject themselves to the professed obedience of the Gospel? Was it not, because that Christ and his Spirit (as he had promised them) was with them? not only in their Preaching, but also in their Carriage and Behaviour, so that they who otherwise were contemned as base, and accused as deceivers, could yet commend themselves to Men's Consciences though not to their lusts; that they could appeal both to God and Man in this case; Ye are Witnesses, and God also, how holily and justly and unblameably we have behaved ourselves among you that believe, 1 Thess. 2. 10. So that though in other respects men looked at them as the filth and off-scouring of the World, yet in this they were the Glory of Christ, 2 Cor. 8. 23. In a word, so many Graces are as so many Jewels that adorn the Gospel, and make the Spouse of Christ glorious. So there is a Beauty of Holiness, Psal. 29. 2. yea, a Majesty, and that's more. Thus by Faith the Elders received a good Report, Heb. 11. 2. And by true saving Wisdom, Solomon assureth us, we shall receive 〈 in non-Latin alphabet 〉 , as the Septuagint, a Crown of Glory, as ours read it, Prov. 4. 9. Every particular Grace is part of a Christians Beauty. But as they use to say Pulchritudo non est partis, sed compositi; so the perfection of Beauty ariseth from all Graces, and a Perfetion in all. Which, though we cannot here attain to, yet if we strive after it what we can, we shall surely procure either love or reverence. If the Amiableness of Holiness will not allure; the Majesty of it will daunt the proudest Scorner; and why may it not allure the most obstinate, seeing it wins Grace in God's Eyes, and therefore may justly challenge it in ours? And here now I might open such a Cabinet of precious Jewels, I mean so many several Graces, as were they put on, and worn by us, would so beautify every part of a Christian, that you should not see a Mordecai riding on Ahasuerus Horse with his Imperial Robes and Crown, or another Joseph with Pharaoh's Ring on his Hand, and a Chain of Gold about his Neck, with the People bowing the Knee, and crying Abrek; but a Man of God, partaker of the Divine Nature, and well-nigh already glorified, and so both himself and his profession glorious in the Eyes of God, and Angels. But all these curious pieces I have not now leisure to view; many of them you may in the following Chapters of this Epistle. I shall content myself with two; which the Apostle unfolds in the latter part of this Verse, in which he useth a Metaphor taken from an Army, in which two things are required for the comeliness and safeguard of it; Unity amongst themselves; and Valour in beating back the adversary. Proportionable to which, two things he telleth us will become us in our warfare.
- 1. Mutual Love, that you stand fast in one Spirit with one Mind.
- 2. Constancy and perseverance in the Profession of the Truth; striving together for the Faith of the Gospel.
In the first place therefore for Love and Unity. How well it suits with the Gospel we may conceive, in that it's called the Gospel of Peace, Ephes. 6. 15. And therefore agreeth not with our Heart-burnings and Dissensions: Brings us glad tidings of our reconciliation with God, and therefore, as Joseph to his Brethren, bids us take heed we fall not out by the way. Thus we see, it fits well; and would it not be as comely as fitting? Yes, surely. And therefore our Savior makes one part of his Spouses Beauty, that her Teeth are like a Flock of Sheep, whereof everyone beareth Twins, as well to express Love as Fruitfulness. And was it not this true-hearted Love, in having all things common, in continuing ( 〈 in non-Latin alphabet 〉 ) with one accord in the Temple, in eating their Meat with gladness and in singleness of Heart, and the like, which made those first Christians (Acts 2. 46, 47) have favor with all the people; that, because the multitude of them that believed were of one Heart and one Soul, therefore great Grace was upon them all, Acts 4. 32, 33? And the same, believe it, would be upon us all, if we, as they, according to the Apostle's Exhortation here, would now stand 〈 in non-Latin alphabet 〉 in one Spirit; that is, having one and the same spirit of Grace dwelling in us, and thence with one Mind, Will and Affection; or, in one Spirit, (as some expound it) in one Judgment: not one Paul, and another Apollos, not some Lutherans, and others Calvinists, not some Remonstrants, and others Contra-Remonstrants; but all of one mind in Christ: for as they use to say of an unnatural Birth that hath two Heads, if it have but one Heart, though it be to be taken for one Man, yet it is a Monster: So as long as we have one Heart, and agreeing in the main we may grow up into one Man: yet, if as many Heads, there be so many Opinions and Judgments, it will be, if not unnatural and monstrous, yet, I am sure, ungracious and unseemly. For we should stand 〈 in non-Latin alphabet 〉 , and withal 〈 in non-Latin alphabet 〉 with one Soul and loving affection to each other, without hatred and variance, and strife and seditions, in the Bowels of Mercy and meekness, and tender affection, forbearing and forgiving one another, as God for Christ's sake hath forgiven us; which if we did, and were thus knit together in Judgment and Affection, how much it would adorn and advantage the Gospel, I say not, because I cannot sufficiently. Yet this I can, that however bodily and outward comeliness may be called (as it is) Concors discordia, & amica inimicitia, yet in this inward and spiritual Beauty Plato's Divinity is again true, that makes Unum and Pulchrum the same; a chief part of it consisting in this Holy Unity and Uniformity.
2. Which adds strength likewise to that other Grace of constancy and Perseverance in the Profession of the Truth, when we do not only stand together, but stand fast, and fight for the Faith of the Gospel, as our Apostle addeth. Which how answerable it is likewise to the Gospel, this only were sufficient to manifest, in that it shows what Christ endured for us, and therefore may justly call on us to endure something for him; and truly if it bring to us the sure mercies of David, we should not be answerable to it, if we should prove Flinchers. If it be an everlasting Gospel, Revel. 14. 6. It would be very unfit that we should be like those 〈 in non-Latin alphabet 〉 , Matth. 13. 21. which for a while believe, and in time of temptation fall away. Nor can we more dishonor the Gospel, than if by falling off in harder times we proclaim to the World, that we find not so much good in it, as at first we thought for; as on the contrary, we cannot otherwise bring more credit to it, than whilst we do 〈 in non-Latin alphabet 〉 , take part (and happy afflictions, in which we have such a blessed Partner) with the Gospel in its afflictions (as the Apostle's phrase is 2 Tim. 1. 8.) we let all Men know, that we indeed account it 〈 in non-Latin alphabet 〉 , good News, which we will willingly die for. This is that for which Justin Martyr and Eusebius for the honor of Christ set him before the chiefest of the Heathen Philosophers, that he had so many thousands ambitious of shedding their Blood in the defense of his Cause and Gospel: which none of them could say of their followers. Yea this Glory reflects upon ourselves likewise. So Peter assures us, that if we be reproached for the Name of Christ, a Spirit of Glory remains upon us, 1 Pet. 4. 14. yea, though we die for it, yet Stephens Face will even then shine as an Angel's: So that however some indeed, like our nice Dames that would 〈 in non-Latin alphabet 〉 , cannot endure Persecution, Galat. 6. 12. would not have their Heads cut off in Christ's Cause, for spoiling their Beards, would profess the Gospel, but it must be 〈 in non-Latin alphabet 〉 , as thinking Blood and Dust would spoil their effeminate Beauty; yet, believe it, a noble Christian-Soldier is most glorious (as the Scripture saith of his Savior, Isa. 63. 1.) in his Clothes died red, in his own and Enemies Blood. Such resplendent Stars shine brightest in such Frosty Winter-Nights. There be three things, saith Solomon, which go well, yea there are four which are comely in going (and that comeliness for kind, is that which we now speak of) a Lion, which is strongest amongst Beasts, and turneth not away for any; a Grey-Hound, an He-Goat also, and a King, against whom there is no rising up, Prov. 30. 29, 30, 31. I may add one more to those four; and yet add nothing to Scripture, viz. a resolved and settled Christian, which indeed in this kind exceeds them all. For if a valiant Knight bravely mounted be one of the three most glorious sights in the World, how glorious a spectacle will it be to see the Man of God armed with that Heavenly Panoply, riding in triumph, more than conquering, trampling underfoot both frowns and favors of either flattering or persecuting World, and all the Enemies of his Salvation so gloriously, as that Death, which takes away his Life, addeth to his Glory! Thus those noble Heroes, those Christian-Worthies, I mean those blessed Martyrs, lie now in honor, not only with Swords under their Heads, which was the Heathen Worthies honor, Ezek. 32. 27. but, as they say at the Head of Muhammad's Tomb there is such a Carbuncle that lightens all the Room (though otherwise dark) where it is; so truly this Crown of Martyrdom, is so beset with such sparkling Rubies, that still they shine like Stars in the Firmament; their constancy lightens their Graces, and the red die of their Blood was the best Vermilion to adorn their Tombs: the Blood of them long since dead yet speaketh, as condemning the ungrateful World, who so used them; so to the Eternal Renown both of them and the Gospel.
And thus we have seen the way how we may walk worthy of the Gospel. If now we inquire after Arguments to persuade us to endeavor after it, the Text affords us three. The first in the word 〈 in non-Latin alphabet 〉 , because our Life is a Conversation. And secondly, because it's the Gospel. And thirdly, the Gospel of Christ, which we must labor thus to adorn.
First, our life is a Conversation, we live amongst others, and they either good or bad: and in regard of both, we have need, what we can, to be careful.
As, first, we should consider, that we live in the Bosom of the Church amongst the faithful, are Citizens of the City of God, the Heavenly Jerusalem; and therefore it stands us in hand that ut Coelorum municipes nos geramus (as some read the twentieth Verse of the third Chapter of this Epistle) so as may be for the honor of ourselves and Country. For let Rome be 〈 in non-Latin alphabet 〉 , Revel. 18. 10. & 〈 in non-Latin alphabet 〉 , Revel. 14. 8. Let Venice pride itself in being called the Rich, and Milain the Famous, and Bononia the Learned, &c. Yet Jerusalem is ambitious of no greater Title, than to be styled 〈 in non-Latin alphabet 〉 , Matth. 4. 5. to tell us that are true Denizens there, what we should be, that, however, if we lived in the Land of Cabul (as Hiram called the Cities that Solomon gave him) I mean, in Sinks of Superstition and Profaneness, we might have some pretence for putting in practice that Divelish Proverb, Cum lupis ululandum, as if in the old Lacedaemonian Common-wealth Theft might have beseemed us, or if in Plato's Polity, shameless Community, or if in Epicurus his School, brutish Luxury and the like, yet that the Church of God will be no Pander for our Lusts: and therefore whosoever by his bad Life shall stain its Beauty, however he may be reckoned in the outward number, yet in truth is but a Stranger from the Common-wealth of Israel.
2. But besides the Faithful, there are others worse affected: which, as long as we are here below, we must sometime converse with. Wicked and unreasonable Men more than enough, that at our least slips will be ready to say, as they, Ezek. 36. 20. These are the people of the Lord, these are the devout Professors of our times, and the like or worse. If the kindred of Christ will say He is mad, the Pharisees will be animated to say he hath a Devil, Mark 3. 21, 22. And therefore we have good cause to be wary. Some Michals there will be, that will deride David, when he behaveth himself most seemly; but will be sure to lay on load when they find him tripping. It's with a Christian, as with a Man in the Sun-shine; which way soever he turneth himself, he will have a black shadow either go before him, or follow him; as Tertullian complained in his time, were he a Sober Wise Man before that he was converted to be a Christian, then he turned Fool, and his former worth added to his present baseness: but if before-time he had been lascivious and vicious, no better Argument against the Christians, that they all were but a company of such like persons; so that if they could not find a fault, yet malice would make one. And then, how circumspectly had we need to converse, that, whereas this way is everywhere spoken against, our lives may speak for us, when neither we nor others can; and that whereas we may be sure that there will ever be some that will speak all manner of evil of us, our carriage may show that it's falsely, and for Christ's sake rather than our own, and so either win such as speak against us as evil doers (1 Pet. 2. 12.) or at least not harden them in their evil courses, but put to silence the ignorance of foolish Men, (v. 15. of that Chapter,) yea and make such ashamed, that falsely accuse our good Conversation in Christ (in the 16th. verse of the following.)
A second Argument to persuade us is, That it is the Gospel that we should thus adorn; which truly may challenge so much at our hands: for if we look at it in itself, it's the Glorious Gospel of our blessed God, 1 Tim. 1. 11. yea Glory; exceeding Glory in the Abstract, 2 Cor. 3. 10. Pitty therefore that it should be stained by our foul Conversation, which should be kept without spot, unrebukable, as Paul exhorts Timothy, 1. Tim. 6. 14. Or if we consider what it is to us, it will require no less at our hands; for it is no other than the King of Heaven's Pardon, sent to us Condemned Wretches, that brings glad tidings to us of Freedom and Salvation. And how unfitting then would it be for us to take it and trample it underfoot, or any ways slight and abuse it. And yet no better do wicked Men deal with it, who, as they are said (in this sense) to do violence to the Law, Ezek. 22. 26. So in a manner by their foul lives they put both Christ and his Gospel to an open shame. Well: but sure so good News deserveth a better welcome, and what can such Men expect, which do not only neglect, but in a manner despise so great Salvation? Fearful it will be when our Physic proves our Poison; and the Gospel, that should speak Peace to our Comfort, shall witness against us to our Condemnation. How much better would it beseem and profit us, that whereas God hath betrusted us all with the Gospel, that we would now stand out 〈 in non-Latin alphabet 〉 , as the Apostle exhorts in the 7th verse of this Chapter, in the Apology of it, that whereas it is accused for a Doctrine of Licentiousness, our lives might show that the Gospel doth not abrogate the Law, but that that part of this second Covenant is true, that indeed God puts his fear into our Hearts, that we depart not from him: and again 〈 in non-Latin alphabet 〉 , in the confirmation of it, that whereas the Devil and his Instruments labor by all means to subvert both it and the Professors of it, we would now, as the Apostle's word is, 〈 in non-Latin alphabet 〉 , strive together for the Faith of the Gospel; in all our Enterprises have this laid down beforehand, ne quid Resp. detrimenti, &c. that the Gospel be not prejudiced, that our weaknesses redound not to the weaking of the common cause, yea, with Paul, 1 Cor. 9. 12. suffer anything, suffer all things, rather than hinder the Gospel of Christ.
3. But if all this yet will not, yet, seeing, as the Apostle adds, it's the Gospel of Christ, let him at least prevail with us to give due respect to him in the Gospel: for him we acknowledge to be our King. And would not our bad lives make strangers accuse his Laws and Government? He is our glorious Head, and would not our deformed behaviours make his mystical Body like some Hippocentaure or Monster, as the Fathers use to urge this against their semi-Christians? In a word, we profess ourselves Christians, so that though we have riches, and honors, and other such outward dignities, yet we will do Christ so much honor, as to be named (from none of these, but) only from him Christians. And doth it not then stand us in hand to take heed, lest we only in truth get the honor by having such a glorious Name called upon us, and Christ rather the dishonor by having his Name put upon them that are altogether unworthy? as though our Blessed Savior had not endured shame enough for us already, that we need now again cast more upon him, and so in a manner again Crucify the Lord of Glory? No: Beloved, he endured shame enough in that shameful Death, and therefore we had need live to his praise; shame in wearing that Crown of Thorns, but it was, that we should be made 〈 in non-Latin alphabet 〉 (as Nyssen speaks) the Crown of Christ of precious stones, instead of that of Thorns. And therefore we need look to it, lest whilst we remain ungodly in the Bosom of the Church, we be no better than Briers and Thorns again platted into this glorious Crown, and at last he say to us, Friend, how camest thou hither? For be we assured, that however He is our Mediator to reconcile us to God, yet he will never unite those that are and still remain in their filthiness to such a Sacred Majesty: and though he be pleased to admit us into his service, yet God forbid it should ever be said of us in this case, as it was of Shebna in another, that we should be the shame of our Lord's House, Isa. 22. 21.
More shame then for our carnal Gospellers, that by their foul [Use. 1] lives cast shame on the Gospel of Christ, that swear, and lie, and drink, and drab, and yet forsooth must needs be good Christians, that are lawless and profane, and commit the rest of the sins reckoned up, 1 Tim, 1. 9, 10. which the Apostle there calls 〈 in non-Latin alphabet 〉 , flat contraries to the sound Doctrine of the glorious Gospel of the Blessed God, and yet would spit in that Man's Face, that would deny them to be as good Professors of the Gospel as any. It was part of the Primitive Churches Apology, 〈 in non-Latin alphabet 〉 . The Name of a Christian only was their accusation, quia nominis est praelium: but for other matters they were proceeded against praesumptis, non probatis criminibus, as Tertullian speaks: And I would to God it were no more now, that in these happier days, when through God's infinite Mercy we need not be ashamed of the profession of Christianity, we were not now a shame to it by our bad behaviours. I confess Christians in those former times were thought badly enough of. Christianum omnium scelerum reum, &c. others thought so, and it was well they did but think and suspect what they could not prove. Now Turks and Infidels think we are loose and licentious, and it were well they did but think so. Profane Wretches say that many professors of the ways of Grace are Hypocrites, and it were well they did but say so. They say, the best of us answer not our Profession; and it were very well if it were their saying only, and that we could answer all their accusations, as Paul did Tertullus his slanders, Acts 24. 13. Neither can they prove the things, whereof they now accuse me. Nay, rather are there not many that instead of living as it becometh the Gospel, (as the Prophet speaketh of the Jews) even separate themselves to that shame, Hos. 9. 10: that betake themselves to such shameful and base practices, as a barbarous Pagan would blush, a Socrates or Aristides would swoon to behold? and so even teach Men wickedness, as God complaineth of the Jews, Jer. 2. 33. or rather oftentimes do that which they are ashamed to commit, and so justify them in all their abominations, Jer. 2. 11. I speak not this to disgrace my Religion, or my Brother that beareth the Name of Christ as well as myself; as though the Turks live like Men, and we like Dogs, as they are pleased to call us; or that there were more Atheism and Profaneness in England, than in Italy; or that there were more Villany committed in our Churches, than in those Popish Cages of unclean Birds; or as though Campian's Brag were true, Catholicos esse qui argentum resolvant quod debent, &c. Nor yet favoring those rigid Censurers, (however other Men bear that blame) that for any unseemly carriage of Professors cry out presently of Hypocrisy, which in another Man would be more charitably imputed to Human frailty: Yet we cannot but conceive how dishonorable it is to Christ and the Gospel, for the Daughters of the Philistines to be ashamed of the lewd ways of God's People, Ezek. 16. 27. for Turks and Pagans (as we know Amurath the second at the Battle at Varna did) to pray to Christ to revenge the Christians Perfidy. Little do we consider what Dishonor God hath amongst them by our sinful carriage, nor how many bad turns we do, not only to Turks and Pagans, in keeping them off from embracing the Gospel, which we so disgrace, but likewise to many poor Christians under their Tyranny, whilst through the Christians wicked behaivour they think they do God service, and a great benefit to poor Souls, whilst they constrain them to Abjure their Faith and Baptism: And so we kill two at one stroke, namely, we harden the Persecutor, and hazard the Christian's either temporal Life, or Faith and Salvation. Thus we are an occasion of their denving Christ, and in so doing do little better ourselves. For Tertullian, and those first Christians thought that there was another way, than by open denying of Christ, to be excluded from the Name of a Christian, Si faciamus quae faciunt non Christiani, excludimur, saith he. And therefore let us look to ourselves in this respect: for the Jew blasphemes Christ, the Turk prefers Mahomet before Him, and the poor Indian and barbarous Pagan lives like a Beast in a Man's shape. These things, and the like, they do: Take we heed therefore lest, whilst we equalize or exceed them in these or the like, we hazard not the Benefit of our Christendom.
And therefore, to conclude with Exhortation, we are all to [Use.] be entreated, that whereas we all (however some do injuriously impropriate the Name, I say, whereas we all) would be accounted Evangelici, Professors of the Gospel; that we would not now deal with the Gospel, as the Jews did with the Law, who carried it along with them in their Clothes, but not in their Hearts: So we have it only in outward Profession, but express it neither in Heart nor Life: But as we have a worthy Profession, so let us walk worthy of it, and let us ever account it as our Duty (with Paul, Rom. 1. 16.) Not to be ashamed of the Gospel of Christ, so our happiness, if we be not a shame to it, but rather adorn it by an holy conversation, that our Lives and the Gospel, like two Glasses reflecting one upon another, may give mutual luster to each other; that (on the one side) the Gospel may be an Argument of our praise, as Paul saith 2 Cor. 8. 18. of a Brother, that his praise was in the Gospel: And (on the other) we may add something to its Beauty; That what Paul said of the Law, Rom. 7. 12. all Men that look on our Lives, may confess of the Gospel, that it's Holy, Just, and Good, when they see it makes us so. Especially this concerns us that live in these Places and Times: For, if the Apostle, Rom. 13. 13. when this Son of Righteousness was in a manner but new risen, called upon them to walk 〈 in non-Latin alphabet 〉 , we may well think what the Lord expects of us, upon whom this glorious Light hath so long shone in its full Brightness. However the darknight of Ignorance draweth a Vail over the Pagans shame, yet sure the least mote will be seen in our Sun-shine; so that, as what is but 〈 in non-Latin alphabet 〉 , i. e. Folly (or somewhat unsavory) in the Prophets of Samaria, Jer. 23. 13. In the Prophets of Jerusalem, (Ver. 14.) is 〈 in non-Latin alphabet 〉 , a Matter so horrible as might make a Mans hair stand up an end (as the word signifieth): So what in a Pagan's mouth is but an idle word, in a Christians (in a Minister's especially, as Bernard observes) is well nigh a Blasphemy. Yea, that very 〈 in non-Latin alphabet 〉 (as some expound it) which in their opinion and behavior is a Virtue, we must look at as the thing not fitting, Ephes. 5. 4. Take we heed therefore that we do not now Contra solemn mingere, (as the Proverb is) that We rebel not against the Light, as Job phraseth it, Chap. 24. 13. But when we are about the commission of any Sin, let us bethink ourselves where we are, it's holy Ground we stand on; in God's House and Temple: And therefore Holiness becometh it forever: And therefore would be very unseemly, if we deal with it as Jehu did with the House of Ba • l (2 Kings 10. 27.) make it a Draught-House, a Sink and Dung-hill for all the Filth of our foul Courses: For if a sin committed in a material Temple adds to the Abomination, sure the Holiness of this Spiritual Temple makes sin committed in it, out of measure sinful. Consider, I say, where we are. Our Life is a Conversation, and therefore we had need look how we behave ourselves in the House of God, (as Paul speaks to Timothy) and that we have Preaching lives, by which we may speak a word of Comfort and Encouragement to the Godly, of Reproof to the conviction and conversion of the Wicked, and may be Examples to all, as Paul said of the Thessalonians, 1. Epist. Chap. 1. v. 7. 〈 in non-Latin alphabet 〉 in the plural Number, to signify, as Beza fitly notes upon the place, Tot fuisse veluti constantiae Typos, quot erant Thessalonicensium capita.
Consider likewise what it is we profess; It's a pure Religion; and therefore, as a pure Virgin, cannot but blush at the unseemly behavior of her followers. It's an high Calling we are called to, Phil. 3. 14. and therefore we should walk worthy of it, Ephes. 4. 1. It's a Glorious Gospel, 2 Cor. 4. 4. and therefore more shame for us any ways to blemish the Glory of it. Unworthy we, if we walk not answerable; unworthy of Christ, if we trample under-foot his Blood; unworthy of the Gospel, if we dishonor it, and therefore worthy to be condemned for that, which we will not be saved by.
Consider, Lastly, What we ourselves are, that I may not (because indeed I cannot) say more, we are Christians. And then (as Nehemiah said) Shall such Men as we do this great sin, both against God and our Profession? Christians were wont to be able to challenge all their Accusers, and clear themselves of all false Accusations, with a Fama sola conscia est scelerum Christianorum. Yea, Eusebius makes a Christian, and one that excels in Grace, to be Terms convertible: By which Argument he proves, that Abraham, and the Faithful before him, 〈 in non-Latin alphabet 〉 (though not so called, yet) in effect were true Christians. And we may observe in Paul's Epistles, that when he speaks of those sins which other Men are ordinarily defiled by, he still excepts the Christian. As, whereas others work all uncleanness with greediness, yet you have not so learned Christ, Ephes. 4. 20. And, Such were some of you, but ye are washed, &c. 1 Cor. 6. 11. And others are like Ground which beareth Thorns and Briers, which is nigh to Cursing, &c. But, Beloved, we are persuaded better things of you, and things that accompany Salvation, Heb. 6. 9. All this to teach us, that whatever other Men be, or do, yet that we should think those sins, which will stand with another Man's Profession, àre notwithstanding unworthy of us that profess the Gospel; who should shine 〈 in non-Latin alphabet 〉 , Phil. 2. 15. Providing for things honest in the sight of all Men, Rom. 12. 17. That they seeing our holy Demeanour, may glorify our Savior, whom we partly adore and partly imitate; and reverence His Gospel, which we profess and adorn. And lest any should think, that thus to live belongs to them that need mind nothing else, and thus to adorn the Gospel is for such only, whom God hath adorned with greater Gifts, and set in more eminent Places, and so put upon greater Occasions and Employments. Give me leave to add this, that, as I said before, every saving Grace is part of a Christians beauty, even the Feet are beautiful, Rom. 10. 15. And the Gospel may not only be adorned by exact looking to the great things of the Law, but even in the use of things in themselves indifferent. So Paul speaks of Apparel becoming Women professing Godliness, 1 Tim. 2. 10. And so we may of the use of Meat and Drink, and Recreations; in all, in the least we may, we must labor to have our Conversation as becometh the Gospel. And for the Persons whom this concerns, they are all, none excepted. For though (I confess) by how much a Man's Place and Gifts are more eminent, he be further engaged in this Duty; and so the Magistrate especially is bound to look to it, that both private Carriage and public Government be for the credit and advantage of the Gospel; and above all, we the Ministers of the Gospel are in a especial manner betrusted with it, as Paul speaks of himself, 1 Thes. 2. 4. And therefore as it is most fearful, when our lives are so Scandalous, that with Eli's Sons we make Men abhor the Offering of the Lord, even despise that, which they see we so abuse: So on the contrary, it would be more seemly for us to magnify the Gospel as well by our Living, as by our Preaching; so that whilst by the one we labor to beget Men to God, by the other (I mean a Godly life) we might as it were hang goodly Pictures before them, as they use to do before Women conceiving, that the Birth may be more beautiful; so that they may conceive (as Jacob 's Sheep did whilst they looked upon the Rods▪ whilst they look upon us for Examples of decent and godly Behaviour. But though we especially, yet not we only, but every Christian of what rank and condition soever, is betrusted with the credit of the Gospel. For proof of which, I refer you only to the second of the Epistle to Titus, where indeed he begins with him as the Minister, and for his Doctrine, he must speak such things which become sound Doctrine, ver. 1. and for his Life, he would have him in all things show himself a Pattern of good Works, that he that is of the contrary part may be ashamed, having no evil thing to speak of him, ver. 7, 8. But yet withal he calleth for a Behaviour becoming Godliness in old Women, for they must be 〈 in non-Latin alphabet 〉 , ver. 3. And for young Women, whose more wanton Behaviour, might have expected some exemption, yet he tells them that it belongs to them also to look to their Behaviour, that the Word of God be not blasphemed, ver. 5. And Servants lastly, which perhaps might have thought, they had enough to look to, if they could procure only their Master's profit and credit; yet in so doing, he tells them, there is another thing they must look after, 〈 in non-Latin alphabet 〉 , That they adorn the Doctrine of God our Savior in all things, ver. 10. So that the meanest Vessels in God's House, are Vessels of Honor, and none in the Church so low, but that as his sins may dishonor, so his holy and decent Behaviour in his rank and condition may bring some Credit to the Gospel.
Now what an happy thing would it be, if we would from the highest to the lowest, set ourselves in good earnest to the Practice of this Duty? What a glorious sight would it be to see the Magistrate governing, and the Subject obeying, the Minister preaching, and all of us in some measure living so as becometh the Gospel? Such a well-ordered Army, where everyone did so keep his Place and Rank, would be a Spectacle fit for an Angel's sight and admiration. Sure they would not be ashamed then to behold us, (as now oftentimes they are at our Abominations) but might well look at us as in a manner emulating their Divine Hierarchies, and practicing that here, which at last together with them we shall be taken up with in Heaven forever.
Which I may add as a further Motive to this Duty, and with which in a word I will conclude.
Beloved, This life of ours should be but a Praeludium to Heaven, which we all look after. Now there is no sinful or unbeseeming Behaviour of any, but all are and do that which becomes their glorious Condition, and therefore it would be well, if we would in this respect begin our Heaven betimes here on Earth, and labor to adorn ourselves and the Gospel, with those Graces here, which will be the greatest part of our Glory there. Indeed, as the Romans were wont to hang their Bullae about the Necks of their Free-born children, which, when they came to Man's Estate and Age, were laid aside: So Chrysostom, in his Preface to this Epistle observes, that some Graces, that adorn us here, we shall not need there; not Faith, because the Promise is fulfilled; not Repentance, because no Sin to cause it; nor Bountifulness, because no Poor to receive it (which yet in this our Non-age we must in part be adorned with). But besides there are others, as Holiness and Purity, Love of God and our Brethren, and the like common to both Estates; here defective, but there made fully perfect. And in regard of all, even whilst we are here below, we must labor to have our Conversation in Heaven, Phil. 3. 20. Begin to do that now, which we shall do there forever: Begin to Tune and Sing that new Song (in the Revelation) here, which will be turned into those Heavenly Hallelujahs, there to be Sounded out by us with the whole Choir of Heaven to our everlasting comforts.
SERMON XXII.
PSAL. 119. 96. I have seen an end of all Perfection: But thy Commandment is exceeding broad.
COncerning this Psalm in general, I must not say much: Yet this, That if St. Augustine had it presented to him sleeping, in the likeness of the Tree of Life, in the midst of the Paradise (as some say he had) I think it was a Vision, and no Dream: And if another compare it set amongst the Psalms to the Sun in the midst of the rest of the Planets, in some respect the Comparison will suit well. Or if a third tell us that it contains in it all the Precepts of Faith and Obedience, I think he said true. Quanto apertior, tanto profundior; it was Austin's Judgment of it; and if we will believe him that said it, if we should spend our whole lives in studying it (though we should not lose our labors, yet) we should not fully understand it, for it (as our Text saith the rest of God's Word is) is exceeding broad. If nothing else, yet the Author's Alphabetical disposing of it telleth us, there is something in it more than ordinary, as being worth his more artificial Penning, and our more diligent Endeavor to have it as ready in our Memory, as the very Letters of our Alphabet. The Author is either altogether unknown, or at least as Calvin thinks, uncertain. Yet methinks, their Opinion is very probable, who think, that it suits well with the strain of the sweet Singer of Israel, as being one of the sweetest Songs of Zion. But upon what occasion it was framed, and with what coherence of parts Interpreters generally say not, nor list I to conjecture. Only this we may observe for both, that as his chief aim through the whole is to magnify God's Word and Law (which therefore he maketh honorable mention of under different Titles in every Verse save one, as some observe, though I think four more may be excepted). And for Coherence, whatever reference one Ogdoad hath to another, that in everyone of them he speaks to someone thing in general; which is particularly set out in the several Verses of it: A taste of both which we may have in this, out of which the Text is taken: In which the Author, whosoever he was, Tanquam taederet eum mutabilitatis hominum, (as he speaks) as it were now wearied with the Mutability of outward Occurrences, casts the Anchor of his Soul in the unchangeable Truth, and Word of God; which he found settled in Heaven, ver. 1. and in Earth, ver, 2. in all things, ver. 3. in his own Person and Occasions, (in the four following) and therefore with an heavenly Epiphonema he makes the first and last Verse sound both the same Note. There he begins, For ever, O Lord, thy Word is settled in Heaven: And he here ends with the same, I have seen an end of all Perfection, but thy Commandment is exceeding broad.
In which words the large Extent, and eternal Duration of God's Word is set out, by comparing it with the narrow scantness and short continuance of all other Contentments. He had seen an end of all such Perfections: But none of God's Word, Thy Commandment is exceeding broad.
For the first words, (in which (though contrary to my first purpose) my present Discourse must be bounded) this end of Perfection, some make Martyrdom; many of the Latin Fathers, Christ. The Greek, whom our later Divines in this usually follow, by this all Perfection understand either all this inferior and visible World, containing in it the divers Degrees and Perfections of things, and therefore called all Perfection: Or Metonymically by Perfection is meant, whatever particular thing either for Nature or Quality is most perfect and consummate, the sight of all which Satan thought would have dazzled our Savior's, and therefore we might have thought would have easily blinded David's eyes: But by his wise Observation, and piercing Eye of Faith, he saith, he hath seen: If you ask, what? The words of the Text answer, but having a double Emphasis: 1. Not any meaner or ordinary Contentments, but the top and choice of all Perfections. And, 2. Not one of them, or some, or few, but all; and yet through them all something beside: He had seen an end of all Perfection. As though whatsoever he could see, he could see an end of it; and that end, as I take it, double; of length, of breadth; of length and continuance, that whereas God's Word is forever settled in Heaven, ver. 1. He seeth an end, a Period of those lower and fading Perfections; and of breadth and extent (as we may gather from the Opposition in the end of the Verse) they are too scant and narrow to cover all our Nakedness and Defects; but God's Word as for continuance, can reach to all Times, so for breadth and extent to all Persons and Wants. But thy Commandment is exceeding broad.
The Truth then, which from these first words I am now to [Doct.] handle, in full sense is plainly thus much:
That not any, not all the best of these things below will last, or can help always.
The first Vanity is, That they last not. I have seen an end of all Perfection, saith David. And sure, what he by the Spirit saith he saw, we may believe is true, for the was a Prophet of God, and they were called Seers; and whatever ours do in other Matters, certainly their Eye-sight in such things as these never failed them. This our Seer therefore, having as it were got to the Top of some high Mountain (as Augustine expresseth it) from thence, as our Savior, Mat. 4. 8. had a view of all the Kingdoms of the World, and the Glory, the Perfection of them. He saw all this, but withal something beside; and therefore as that Watchman, Isa. 21. 11, 12. being asked what he saw, answered, Advenerat mane, sed etiam nox venit, (as Junius readeth it): There had been a lightsome Morning, but ended in a darksome Night. So our Watchman here being asked what he saw, answers, he had seen much, even all Perfection, but withal an end of all: I have seen an end of all Perfection, but thy Commandment is exceeding broad. Just the same with a part of the Vision of another of God's Seers, Isa. 40. 6, 8. The Voice said cry. And he said, What shall I cry? All flesh is grass and all the goodliness thereof as the Flower of the Field. The Grass withereth, and the Flower fadeth: But the Word of our God abideth forever. In which words, I have a sufficient Draught of what I need speak in this particular. For hence we see, 1. That all things are but as Grass. 2. That all the Glory and Perfection of them, but as the Flower of Grass, and therefore both subject to decay; either to wither of themselves, or to be cut down, or plucked up by others.
First, For all things in general, I only say this, that the round World is but like a round Ball wrapped up of broken Threads, amongst which there may be some ends of Gold and Silver: So that whilst Men oftentimes (as they think) are spinning a fair Thread, either it comes to the end, or (as 〈 in non-Latin alphabet 〉 (the word in the Text) comes of 〈 in non-Latin alphabet 〉 , which signifieth to cut off,) the Hand of God cuts either it or us off, as Hezekiah complains, Isa 38. 10, 12. and so we are left in the Laby • inth, contrary to our former Expectation, and without hope of future recovery. All th • ngs in the Earth, as the Earth itself, are founded on nothing.
Secondly, But the Text calls me to view rather the Pefection of things, which is like the Flower of the Grass, and hath this above it, that as it is more beautiful, so more subject to speedy Alteration: For how often have we seen Wisdom, and Strength, and Beauty, and Riches, and the like Perfections, gone before the Man that had them? How often have we seen Wisdom decayed, and the old Man left indeed, but left childishly doting? Riches flown away, as Solomon speaketh, but leaving a Beggar behind them? Strength and Beauty gone too, but so as leaving Weakness and Deformity in their room? So that if you should distil the Quintessence and Perfection of all things here, as it would be contained in a narrow room, so a short time will put a period to it's continuance. His substance shall not continue, neither shall he prolong the Perfection thereof upon the Earth, saith Eliphaz, Job 15. 29. The word 〈 in non-Latin alphabet 〉 there, and only there used in Scripture, is by the Hebrew Writers, as by us generally, expounded Perfection: But the Septuagint there express it by 〈 in non-Latin alphabet 〉 , a Shadow: It may be thereby to set forth what kind of Perfections arise from outward things. We and they both, like Shadows, may show greater than we are, and yet shadows still, that last not. And the word 〈 in non-Latin alphabet 〉 used in the Text, and nowhere else, seemeth also to imitate some such thing as coming from 〈 in non-Latin alphabet 〉 that signifieth Deficere, as well as Perficere. Such defective Perfections, and such spending and decaying Felicities are all such, as he that sees and finds the most, can find in outward Contentments. Or if a third word 〈 in non-Latin alphabet 〉 which is used in this kind seem in its signification to promise longer Continuance; yet Eliphaz cuts it short too, Job 4. ult. Doth not the excellency ( 〈 in non-Latin alphabet 〉 the word is) Doth not th • excellency, which is in them, go away? And truly often so, as never to return more. But not to trouble you with Grammatical Speculations; in a word, if you would take the full length and breadth of all these Perfections, use no better Instrument than that of David, Psal. 39. 〈 in non-Latin alphabet 〉 , Every Man is all vanity; and that in his best, or most settled estate, as the word signifieth. So that when he is 〈 in non-Latin alphabet 〉 so settled as with David, he thinks he shall never be removed; even oftentimes then he falls down head-long. For how often after many dangers past at Sea doth a Ship now fairly fraughted sink in Havens mouth? How often have you seen Men so long in cutting out their Fortune, that at length they mar all, winding up themselves to the highest Peg, and then crack? And laboring to frame I know not what Castles in the A • r, and when the whole Fabri • k is well nigh reared up, and they on the top of it, then one Pin slips, or one Pillar, on which it stands, is suddenly taken away, and so all prove Castle-come-downs. Thus finis consummationis, and Interitus, often take one another by the Heel; or at the best, it is with outward Estates as it is with our Highways in Summer-time, they are then so fair and firm, that we think it well nigh impossible, that ever they should prove so fowl and deep, as in Winter we find them. It's so in our Summer-weather of Prosperity. Our Perfection so high (we think) as above all Winter showers and Tempests: The Kings of the Earth, and all the Inhabitants of the World, would not have believed, that the Adversary should have entered into the Gates of Jerusalem, Lamen. 4. 12. they would not believe it, nor (which was worst) would she. She remembered not her later end. But mark what follows: Therefore she came down wonderfully, Lamen. 1. 9. Such and so brittle are the best of these lower Perfections, like Glasses shine bright, but even then are broken; like falshes, give some light for the time, but are soon out; or like so many Bubbles that are higher indeed, than the rest of the Water; and some remain a shorter, and some a longer time: But yet it's not long before they all vanish. For I have seen, saith David, the end of all Perfection.
But this universal (All) seems to require an Induction, to prove it by particulars. In which, that I may not fetch too large a Compass, I follow only that ordinary division of Perfection, of Mind, of Body, of outward Estate, and but glance at some of the chief, without troubling you with a full view of any.
Now for the Perfections of the Mind, let them (in gross) be Understanding, and Wisdom: Which, though I confess, have the start of all that follow, as being seated in an everlasting Subject; yet, We see that Wise Men die as well as Fools, Psal. 49. 10. and sometimes their Wisdom before them. David had seen Abitophel's Wisdom ending in Foolishness. And we have read of Nebuchadnezzar's Understanding changed into • rutishness. God can make the Judges fools, Job 12. 17. Disuse can make the most expert forgetful. The Plague at Athens, and many Diseases since could deprive the Wisest of Understanding and Memory at once. And if all fail, yet Old-age (as they fain of Saturn) most commonly devours that Wisdom, which it begets: Or rather, like an Unthrift, in a short time spends what his Predecessors were a long time in getting. So that the Ancients that teach Wisdom, as Elihu speaks, Job. 32. 7. sometimes prove childish: Old Men often dote before they die, and though their Soul be ready to take its flight, yet the strength of Understanding takes leave first, and prevents it. In a word, if it be no more than the Wisdom of the World, or of the Princes of the World, it (as the Apostle, 1 Cor. 2. 6. telleth us they do) will come to naught, and so you see an end of that Perfection.
And if it fare so with the Soul, we cannot think that the Perfection of the Body, which comes so short of it in worth, can exceed it in continuance; for it's but an House of Clay; and therefore all the Paint and Varnish it can have must decay either with it, or before it. See it in the particulars, which especially are three, Health, Strength, and Beauty.
For Health, I need say no more, than what St. Augustine said before me, Quaenam est ista salus Corporis, quae morte premitur, quae aegritudine debilitatur, frivola, mortalis, fluxa? IN a word, let him that never hath been sick, and is sure never shall be, say that Health will last always. But our Experience teacheth us, that the Physician who often restores our Health, cannot always maintain his own; that there is such contrariety of Humours, such well-nigh Infinitness of imbred Diseases, so many outward occasions of Distemper, that few or none in our well days are perfectly free: However, Old-age comes limping on a-pace, which will bring more Diseases, than we can beforehand provide Remedies. Or it may be before that, as it was observed, that grievous Plague at Athens followed upon a most healthful fore-going year; so our most healthful years may be overtaken with untimely Deaths. And thus one dieth (saith Job) in his full strength, being wholly at ease and quiet, Chap. 21. 23. And so an end of that Perfection. And when Health is gone, we cannot think that Strength will stay behind; for they always stay and go together. The same Disease, that hinders the one, weakens the other. And so the lusty young Man often comes to say with the Psalmist, Psal. 102. 23. He hath weakened my strength in the way. But if not so, be sure it will begin to faint in the end of the Journey. If Pliny's Miracle were true, that one Xenophilus lived one hundred and five years without any Disease, yet I cannot believe that he was another Moses, that his natural force was not abated; for in ordinary course that part of Solomon's description of Old-age is true, Eccles. 12. 3. The time will come, when the strong Men shall bow: When old Milo may look on his withered Arms, and weep and say, at hi quidem mortui jam sunt.
Thus the strong Mountains fall and come to naught, Job. 14. 18. &c. Huzzab, (or that which is most established) is led away Captive, Nahum. 2. 7. And (to add no more) in the third Chapter of the same Prophecy, at the ninth Verse, Ethiopia and Egypt were her strength, and it was infinite, 〈 in non-Latin alphabet 〉 (that is) and there was no end: The same word almost both there and here, so that you might begin to think of a Contradiction, but if we shall read on, we shall find none; and therefore it's added, for all her infinite strength, she was carried away; She went into Captivity, ver. 10. And there we see an end of that Perfection.
And if these more substantial Perfections so soon vanish, we may well think, the least Breath will blow off all the Paint of Beauty, which so many pride themselves in; and therefore if any shall trust in it, (as she did, Ezek. 16. 15.) they shall certainly find that true, Prov. 31. 30. Favor is a lie, and Beauty is vain: Any sickness can spoil it for the time, and some for altogether. Or if it miss them, be sure it will consume in the Grave, Psal. 49. 14. Thou changest his Countenance, and sendest him away, saith Job, Chap. 14. v. 20. And David had seen his ruddy Complexion and beautiful Countenance altered, and so an end of that Perfection: A poor one, that's only in the outward Skin, which if flea'd off, leaves a deformed Anatomy.
Life is yet behind, a Perfection arising from Body and Soul united; but yet this Shadow (1 Chron. 29. 15.) soon gone, this Post, this Ship, Job 9. 25, 26. soon past by: This Flower, Job 14. 2. soon withered; this Vapour, James 4. 14. soon vanisheth: This Smoak, Psal. 102. 3. soon blown away; of itself it would be gone; and therefore we have those Phrases of God's keeping our soul in Life, Psal. 66. 9. And withholding it from Death, Psal. 78. 50. But if we consider all that continually either undermine or assault it, the liveliest Man in his best Health may say with David, 1 Sam. 20. 3. There is but a step between me and death. Or if he live longer, and it may be longer than he hath comfort, yet Methuselah, that went the fairest of any for Eternity, after he had lived 969 years, yet he died, Gen. 5. 27. And so, as the Lord speaks, Ezek. 24. 16. with a stroke, even with this one stroke God takes away both Life and all besides, and so with it an end of all Perfection.
So that I need not now speak anything of that third kind of Perfections without us, which, as they are of less Worth, so also of less Continuance. If Riches be the Perfection thou aimest at, let me tell thee, that as it is but low, so it is not lasting; for the Gospel tells us, that The rich Man died, and was buried. And, Wilt thou cause thine eyes to fly upon that which is not? saith Solomon, Prov. 23. 5. A strange kind of Speech we would think, that use to call our Riches our Goods and Substance. He thinks them to be neither, but calls them plain Non-entia; or if they have any being, yet so uncertain, that he would not have us fly so eagerly upon them in our desires, as the Eagle upon the Prey, (in the beginning of the Verse) which use to make themselves Wings, and fly away as the Eagle towards Heaven; as he shows in the end of it. It's not good therefore to have our Treasure in a Jewel, hanged about such an Eagle's neck, which may soon fly away, it may be never to return again. Fly away as the Eagle towards Heaven, and that's most swiftly: Witness that one Day, that saw Job both on the Throne, and on the Dung-hill; for God may blow, the Moth may fret, the Rust may canker, the Thief may break through, so that a rich Man lieth down, but either through Malice of some, or Carelessness of others, when he opens his eyes, he is not, namely what he was. Or, there is nothing, as some read that place, Job 27. 19. Thus the Golden City ceaseth, Isa. 14. 4. and though in one sense, there be no end of thy Riches, as it is Isa. 2. 7. Yet assuredly either they will vanish, or, as St. James saith, Thou wilt vanish in them. Only take heed, that the end of them bring not an end to thy Comfort. Take heed of Simon Magus his Doom, Thy Money perish with thee, both thou and it together. But it may be thou wilt say, that Honor and Promotion will lift thee up, as upon Eagles wings, above all such Disasters. And I would believe thee, if I were not bound to believe God rather, who hath said it in his Word, that Man being in Honor abideth not, Psal. 49. 12. Or if the Prophet Daniel had not seen such Wings as these plucked, Dan. 7. 4. and the Prophet Hosea had not seen them flying away. As for Ephraim, their Glory shall fly away as a Bird, Chap. 9. 11. If I had not heard that Voice from Heaven to Nebuchadnezzar, Thy Kingdom is departed from thee: If I had not seen an Hand-writing before Belshazzar on the Wall, Meneh, Meneh, &c. God hath numbered thy Kingdom, and finished it. Thus the Royal City is taken, 2 Sam. 12. 26. Oftentimes those that have been in highest places, after a while have been cast aside, as a Vessel, in which there is no pleasure: Yea, even Princes breath goeth forth, he returns to the Earth, and then all his thoughts perish, Psal. 146. 4. 〈 in non-Latin alphabet 〉 , The word is, and according to the signification of the Verb from whence it comes, seems to signify all those goodly fine Thoughts, that great Men please themselves in. Now all these perish, and often their Glory with them. It shall not descend after him, saith the Psalmist. Only this you may find on his Grave-stone, (and there the poor Man may tread on him, on whom before he durst not look) This is Pharaoh, and all his multitude, Ezek. 31. 18. Which if you would but take up, and look into the Graves and Tombs of those Chief ones of the Earth, (as the Prophet calls them) when nothing else is left, their very Bones would speak and say, We have been something; yea, all things, (as dying Severus said of himself) but now are nothing: And so you have an end likewise of that Perfection.
What should I now speak further of multitude of Friends, whose Friendship usually ends with our Wealth, and themselves often before? Where ever we come, either a Widow of Tekoah lamenting, that her Husband is dead; or a David bewailing the untimely death of a faithful Jonathan, or a beloved Absalom; or a Centurion seeking for the Health of a Servant that is dear to him; but now ready to die, do all cry aloud, that there is an end of that Perfection.
If it be delicate Fare thou affectest, thou must know that it could not keep Dives from Hell. Ahasuerus made a Feast, that lasted an hundred and fourscore days, Esth. 1. 3, 4. yet at last those many days were expired, ver. 5.
If costly Apparel, know that as thou camest in, so thou must go out of the World naked. Or if thy Friends will vainly spend as much on thy Carcase, when thou art dead, as thou dost on it now when thou art alive, yet be sure (as Jupiter in Plato said he would have it) thou shalt be Judged naked.
To add no more, If they be goodly Buildings in which thou seatest thy Self and thy Perfection, yet (as Luke 21. 5, 6.) the left Ruines of such vast Edifices do plainly witness, that, if there were no Lightning to consume, nor Wind to overturn, nor Cannon to beat down, yet Time would undermine the strongest. I will smite the Winter-House, and the Summer-House, and the Houses of Ivory shall perish, and the great Houses shall have an end, saith the Lord, Amos 3. 15. And so an end of that Perfection.
Thus we have seen some of this All; which (that I may return to my first Draught) are (we see) but as Grass, or the Flower of the Field; and, as they have a double end, which I must now briefly point at, either wither of themselves, or are plucked up or cut down by others.
First, I say, Of themselves they will wither; compared to Summer-Fruits, Amos 8. 2. which are pleasant, but last not, represented by Wheels in Ezekiel's Vision, and therefore ever turning, and by the Moon, Rev. 12. 1. and therefore often decaying. All that I would say in this particular, we have sum'd up, 1 John 2. 17. And the World passeth away, and the Lust thereof. The whole World. that is now grown old, shall shortly have an end, (which is the end, as some think, in the Text, which David by Faith foresaw) and the Lust thereof; whether you take it passively with Calvin, Concupiscentia for Quicquid concupiscitur, for that which is most desirable, and so the same with Perfection in the Text: Or, actively with others for our Desire and Affection after it; though the World should continue, yet both it's Desirableness, and our Desire of it, will pass away. This Flower of the Field often loseth its sweet Smell before its Beauty The best of the former Perfections often cease to please and content, before they cease • to be; and that either from a Satiety, which they bring, and so often the young Man is weary of his Lust, and partly from a Weakness and Indisposition in us; and so the old Man saith, (Eccles. 12. 1.) I have no pleasure in them. And so we see, if left to themselves, there will be this way an end of all Perfection.
Secondly, But how often (in the second place) is this Flower plucked in the Bud, before it be fully blown? And the Grass cut down, before it come to it's full height? How often are these outward Contentments taken away, before either they, or our desire, come to the Perfection? For before the Harvest, when the Bud is perfect, and the sour Grape is ripening in the Flower, he shall cut off the Sprigs with pruning-hooks, and take away the Branches, Isa. 18. 5. Yea, How often, when these Perfections and our Desires have grown up together, and are now married, they affording, and we receiving most Contentment, are they violently plucked asunder? Thus, Isa. 33. 9. Lebanon is ashamed and cut down, and Sharon is like a Wilderness, and Bashan and Carmel shake off their Fruit. When Babel is most stately, and Nebuchadnezzar admiring, I know not whether it, or himself more, and saying, Is not this great Babel? &c. Even while the word was in his Mouth, there fell a Voice from Heaven, saying, O King Nebuchadnezzar, To thee, even to thee it's spoken; the Kingdom is now departed from thee. Thus the Psalmist saw the Wicked flourishing: And that you may think is not much, because Autumn might be at hand and then such flourishing Trees left bare and naked; but it's added as a green Bay tree. And that seemeth to promise Continuance, against which the Winter-frosts do not usually prevail. He saw it, but it was but once, for he looked again and sought it, but it could not be found, Psal. 37 35, 36. And all that he then saw, was this in the Text, An end of all Perfection.
And thus, in both these respects, we see plainly, that all the fore-named and the like Perfections are indeed but like Puddles or shallow Waters, in which you may, as you think, see the Sun and Moon, and conceive them as deep as the Heaven is high, which if you shall try, you shall find far otherwise: And that, as a Shower made them, so the next Sun-shine will dry them up. These outward Conten • ments make a show of having more Depth and Solidity, than upon trial we shall find in them. They are but Puddles for Swine to wallow in, impure, inconstant; so that what was said of Elijah's, 1 Kings 17. 7. After a while the Brook dried up, may be said of all these broken Cisterns, and deceitful Brooks, as Job called his Friends, At the end of a few days (as the phrase there is). We all that are present here, all that are anywhere alive, shall be laid low; and at the end of some few Years, there will come a last end of all, (take it as large as you will) an universal end of all Perfection. And so we have done with the first Vanity; the end of Length and Continuance, they will not last always.
Secondly, The other end, which David saw, is of Breadth and Extent. Whereas God's Word is exceeding broad, (that is) reaching to all Persons, and all their Occasions and Wants; these lower Perfections are but narrow and scant, and therefore (as I said) cannot help always: And that will appear in these two Cases.
First, In the want of any one of them. For though (as I shall show afterward) all together cannot perfectly cover us, yet the Want of any one of them will leave that part of a Man bare (as they feign of Achilles his Heel) in which a Man may be wounded, and that mortally, though it be but between the joints of Ahab's Harness; who though he had a Kingdom, if he have no: Naboth's Vineyard, is heavy, and discontented. And Haman, though he can make a Business of it to send for, and tell his Wife and Friends (I doubt not like a jolly Man) of the Glory of his Riches, and the Multitude of his Children, and all the things wherein the King hath promoted him, well-nigh as large as this all Perfection in the Text; yet, All this doth not avail him, as long as Mordecai sits in the King's Gate, and will not rise up to him, Esth. 5. 11, 13. So, if a Man have Riches, but with Disgrace, he is but like a Fool in a Velvet coat: Or if both without Health, but like a gouty Leg upon a Velvet Cushion. If he have not all, he hath not enough; and to have all, is more than ever any could yet attain to. One of the Graces ever use to look from us. And therefore, as Ezekiel, Chap. 15. 5. speaks in a like case: Behold when it was whole, it was meet for no work: How much less when the Fire hath devoured it, or any part of it? So let me here; If all Perfections taken together will not cover all, much less will they be able, when any one or more of them are wanting.
2. But suppose any Man so happy, that he thinks he can say with the Church of Laodicea, I am Rich, and increased in Goods, and have need of nothing. Suppose a Man should have such Skill, as to make up a patched Garment of all these outward Perfections; a goodly Suit, I confess, it would seem, and be as highly esteemed by most, as those party-coloured Coats were in former time: Though, I think, none ever yet wore it; yet suppose, I say, that any should, yet I must say with the Prophet, Isa. 28. 20. That this Covering is narrower, than that a Man can wrap himself in it. His Soul is larger than all this can reach to. There is an inward Man, which all this while they see not, that is yet all naked and bare. There is a Conscience, which, it may be, they now feel not, but which one day they will feel, and find fearfully wounded: And to a Man in such a case, these outward Coverings will be but like a silken Suit to a Body, that hath all the Bones out of joint. There will one day come an Hour of Death, when all our Riches cannot purchase either Delivery, or Reprieve; and at last there will be a day of Arraignment and Judgment, which our greatest state now, cannot then exempt from. At such times all these Perfections oftentimes are as so many Daggers at our Hearts. Either they, or our bad use of them, wound then deep and deadly. Then Absalom's Hair is his Halter, and Sampson's Strength his Ruin. Then Men's former Glory their Shame, and their Riches like a Horse to a Traveler, which may help in the way; but they now find troublesome and chargeable at the Journy's end. Thrice happy then the mightest Potentate, if he had but Authority then left him, as to command his Conscience silence: And happy then the covetous Wretch, whose only Perfection here is to be covered and buried in Gold and Silver; if all the Shillings and Pounds, which he had got by Usury and Extortion, laid all then together could but cover that one sin, or buy but One drop of Water to cool his Tongue, when he is tormented in the flame.
And thus at last we have seen these All Perfections, as for Length they last not for all Times, so for Breadth they reach not to our inward and greatest Wants; and so in both Senses, an end of all Perfection.
The Application of all is, That we now would labor for [Use.] David's Eyes, and use them as he did; that as with one we see these Perfections, so with another we would look at the end of them: Or rather with the same Eye of Faith, look through all this seeming Perfection to the end of all. Our Hearts and Eyes therefore should not be terminated in these Out-sides of things. We should not stand gazing with Achan upon the Wedge of Gold, and goodly Babylonish Garment, lest, as it was with him, they steal away our Hearts and Happiness together. I confess it is with many of our Worldly Men, as they say, it is with some of your devout Pilgrims to Mahomet's Tomb, who after that goodly sight use to pore so long on hot Iron, till they lose their Eye-sight. Ours (I do not say, Pilgrims and Strangers, unless it be from God and the Common-wealth of Israel) do use to gaze so long on the Luster of outward Vanities, that they lose both Eyes and Hearts, by which they might desire and find more divine and lasting Perfections. Thus did not Job, Chap. 31. 26. He beheld not the Sun when it shined, nor the Moon walking in brightness: (that is) The Glory of his outward Happiness, as some from the Context expound it. And though David's Eyes had once a mist cast before them, when he thought his Mountain so strong that he should never be moved; yet here he is now gotten, as we heard, upon another Mountain, and from thence seeth further than he did before, or others that lie groveling below can, even to an end of all this Perfection. He doth not now admire and adore this Glorious Light; but, as they tell us, they can with their Glasses discern Motes in the Sun: So he by Faith (the best Prospective) seeth Motes in this Sun, to even an end of all Perfection. And happy sure were his Eyes, that saw such things, which many other Kings and great Ones (I do not say, desire to see, but in truth) never saw, whose inward thought sometimes is, that their Houses shall continue forever, and their Dwelling-places to all Generations, Psal. 49. 11. And it may be, as though they could either overwrestle, or out-last the Almighty and Everlasting God, in their Hearts, say with them, Jer. 12. 4. He shall not see our last end. Or if God sometimes make them to see it, either by others Examples, or the inward light of their own Conscience, presently they shut their Eyes, and will not: They overlook it, at least they do not with David here set themselves seriously to mark and consider it. They do not with him else-where pray, that God would teach them to number their days, Psal. 90. 12. And that he would make them to know their end, and how frail they are, Psal. 39. 4. Unless it be in a Passion, (as some think this later Speech of David was spoken) thoughts of their end never come welcome. You cannot do them a worse turn, than by putting them in mind of their Mortality. But it would be well that we with David here would be continually thinking of ours. And that
1. To keep us humble; that when we are in this kind perfect in our ways, as we have the Phrase of the Prince of Tyre, Ezek. 28. 15. we be not like him, lift up, and so grow contumelious to God or Man, lest we come to his end, which in that Chapter is excellently described; that with Jesurun, when we are grown fat, we kick not against God, or with those Idol-Shepherds, stamp upon and tread underfoot his Children; that now in this joyful time, we do not revel it with Belshazzar, and with those drunken Prophets, Isa. 56. 12. say, Come, I will fetch Wine, and we will fill ourselves with strong Drink; tomorrow shall be as this day, and much more abundant. For We know not what a day may bring forth. I am sure that very Night, a Hand wrote something on the Wall, that dashed all Belshazzar's Jollity, and made an end of his Mirth and Monarchy together. And therefore when thou art the highest, be not high minded, but fear, that thy Sun may go down at Noon, that even then may come an end of all that thy Perfection.
2. Labor to see an end of all perfection; that so thence thou mayst learn a sanctified Moderation in the enjoying, and patient Contentedness in loosing any, or all of them: And here truly, we may admire God's Wisdom and Mercy towards us, in so Ordering it, that these Perfections will not last, or help always: For if they could, such is the Atheism of our Hearts, that we should make Flesh our Arm; be so glued to these lower Contentments, as we should never look after more divine Perfections. But now that the Fashion of this World passeth away, 1 Cor. 7. 29, 30, 31. we are now to learn another Lesson, to rejoice as though we rejoiced not, and, to use this World, as though we used it not; to sit loose in our Affections from these outward things, that sit so loose from us. And therefore let not our Affections be more constant than the things, and if they be finite, let not our desires after them be infinite; let's not hold fast Spiders webs, Job 8. 14, 15. And truly, how incongruous is it for the covetous Worldling, to have no end of his Labor, Eccles. 4. 8. And, to enlarge his desires as Hell, for these Perfections, that are both short and narrow, that help not much nor long? And therefore their end should put an end to our longing desires, teach us an holy Weanedness from them, when we have them.
I added a contented Patience in their Loss: For in this I conceive the Stoics Rule is good, Always to consider what thou admirest and lovest, 〈 in non-Latin alphabet 〉 . If it be God that thou lovest, think what God is, and that if thou losest Him, thou losest thy happiness, thyself; and that will keep thy Soul close to Him. But if it be a Wife, a Child, a Friend, think what they are, and that thou canst not lose more in their loss, than they come to, and that is but a mortal Creature. Hence on the contrary it was that Micah's Mother did so fret and curse, when she lost her Silver, Judge. 17. 2. And that we oftentimes in such cases are so disconsolate, and sometimes desperate, because we only gaze and dote on these Perfections, and never look through them to their end: Whereas David (as Wise Men use to do) looking especially at Issues and Events, is beforehand prepared for any, and can bid the worst welcome. And therefore when the Amalekites, 1 Sam. 30. had carried away Wives, and Sons, and Daughters, and all Captives, though he was greatly distressed, yet he could encourage himself in God, ver. 6.
And therefore in the Third place, Let God's Children labor to see an end of all Perfection for their own comfort: And that in a double respect.
1. Against the Insolency and Fury of all their Enemies, which, I confess, may last as long as themselves, (and therefore we have Ezek. 21. 29. themselves and their Iniquity ending together): And yet the Comfort is, that they themselves will not last long: And it may be their Perfection gone before them, and they remain but like Bees that have lost their Stings, and so would hurt, but cannot. Thus David comforted himself, when he rejoiced over his Adversaries, Psal. 9. 6. O thou Enemy, thy destructions are come to a perpetual end And if we would but o • serve God's dealing now in this kind, we should often see such Lions teeth broken; either their Power weakened, or their Counsels disappointed, or themselves taken away. Or if they continue and prosper some longer time, yet be sure, as God saith, Deut. 32. 35. Their foot shall slide in due time. And so an end of their Perfection often puts an end to the Church's Persecution. Presently upon Herod▪s being eaten up of Worms, it's added, that the Word of God grew and multiplied, Acts 12. 24. From which the Church of God in these troublesome Times, may have one Argument of Comfort.
2. A second from this Ground is, by comparing that Perfection, which God's Children in their lowest Ebb have, with all that which wicked Men can have, when their Comforts flow in to them in greatest abundance. The one we have heard hath an end; but against their desire and expectation: But the end of the other's Faith is their Salvation; and therefore called an Expected end, Jer. 29. 11. And there is hope in it, Jer. 31. 17. The one hath an end, and then as Nabal's, 1 Sam. 25. their hearts die within them. The other have no end, or at least an happy one; and therefore Psal. 22. 26. Their hearts live forever. Well fare therefore every true Christian, that in his worst takings can yet say thus much, My flesh and my heart faileth me: There's an end of all outward Perfection. But God is the strength of my heart, and my portion forever, Psal. 73. 26. 〈 in non-Latin alphabet 〉 was that by which He encouraged his Soldiers to the Fight; and you have heard of the patience of Job, and have seen what end the Lord made, saith the Apostle James, Chap. 5. 11. so happy, that it's as well worth our marking, as the end of other things was worth David's in the Text: For Mark the perfect Man, and behold the Upright, for the end of that Man is peace, Psal. 37. 37.
3. Labor to see an end of all these Perfections, that thou mayst thereby be stirred up, to do as much good with them, as thou canst, whilst they last; for we see, if we do not spend them, they will spend of themselves.
And therefore it would be our Wisdom to take them in season, and to put them over to God, who useth to restore them to us in a better kind. Let us therefore use our Authority, whilst we have it, for the maintaining of good Men, and good Causes; our Riches in maintaining our Ministry, and poor Brethren. Sell that you have, and give Alms to the Poor, and so provide yourselves Bags, which wax not old, a Treasure in the Heavens, that faileth not, Luke 12. 33. Such wise Merchants we should be for our Souls thus now to improve these fading Perfections, that one day we may have a return made us in the things of a more durable Substance.
4. And that's the last particular. Let us therefore labor to see an end of these Perfections, that so we may look out for something, which is more perfect, and which will abide with us forever. If we indeed had our ends as soon, as these Perfections have theirs, we might better terminate our Desires and Affections in them. But it's an ordinary saying, Homo non habet ultimum finem in hac vita vel termini vel consummationis. Man hath not his last end here: And therefore whatever else we provide for, let us have some pity of our Souls, which will last always; that, as the School-Men use to say, that two things do concur to make up the Perfection of an inferior Being, Aliquid secundum motum proprium, and, Aliquid secundum motum naturae superioris: So let not all our Perfection be placed only in that, in which we do but equal other Men, or not exceed inferior Creatures: But let us ascend somewhat higher, that as we have in us aliquid nihili, so we may have aliquid Dei, something so large and lasting, as may fully everlastingly content and satisfy us. Now if you should ask, Where that's to be found? The Text makes answer, But thy Commandment is exceeding broad. God's Word is the Field, in which this Pearl is found, which will continue for all Times, and fully comfort thee in thy greatest Wants. He is never very Poor, in whom the Word of God dwells richly. But of this in the second part of the Text. For the present, that Perfection, which we shall find in it, and which will perfectly and everlastingly make us happy, is (as they use to distinguish it) either Objective, or Formal.
First, The Objective Perfection is God and Christ, whose Nature and Work is perfect, Deut. 32. 4. to whom nothing is wanting, and therefore fully Perfect, and from whom all the Perfection of the Creature is derived, and in whom it is Eminently, Infinitely, and therefore Eternally perfect. Jesus Christ the same yesterday, and today and forever, Heb. 13. 8. He indeed may well be called the End of all perfection; as you heard, that many Expounded those words of him. He is that Mountain, on which, I told you, St. Austin placed David, when he spake these words, Christus mons est, &c. Christ is the Mountain, from which only we may with David here descry the end of all other Perfections; for thou wilt never see an Emptiness in them, till thou hast found a Fulness, and All-sufficiency in Him. To this Hill therefore let us lift up our Hearts and Eyes, from whence comes our Help, our full, our everlasting Salvation. And seeing it's the Perfection of all things, that are ordained to a further end, when they are brought to the Fruition of it, Noli hoerere in via, & non pervenire ad finem, as Austin speaks, Stay not below in these inferior and worse Perfections. Rest not till thou beest made partaker of Christ. And further, when (as the Philosopher tells us, that) Finis quaeritur in infinitum, media vero cum modo; let our Affections towards this End of Perfection, be constant and enlarged, as much as we can; if we could, infinitely. But seeing other perfections that have an end, are sometimes Hindrances, at the best but Helps; and it's a part of our Imperfection that we stand so much in need of them, let not our desires be terminated in them. But whether with them, or without them, let us make sure of Christ, who hath an unchangeable Priesthood, and therefore is able to save us, 〈 in non-Latin alphabet 〉 , Heb. 7. 25. that is, evermore, (as you have it in the Margin) or to the utmost, (in the New) or Perfectly, (in the former Translation) and indeed Perfectly, because evermore; and to the utmost, and so supplies what we have seen other Perfections wanted, which did not always last, and therefore did not save always, and did not reach to our greatest Wants, and therefore could not save to the uttermost. But Christ doth both. And therefore, to this purpose, what David said of the Blessed Man, the Father applieth to our Blessed Savior, that he is the Tree planted by the Waters side. The Waters flow, but this Tree is rooted sure, on which if thou layest sure hold, thou art out of danger of drowning. And therefore let me speak to thee in his words, Raperis in praeceps? Tene lignum. Voluit te amor Mundi? Tene Christum. Lay strong hold on Christ, and thou shalt have strong Consolation; for he is a Priest forever. And so no end that way: And for the other, whatever others tell us, what a ductile nature Gold is of, and how much Ground an ounce of it may be made to cover; yet we, that are bought with no such corruptible things as Silver and Gold, must believe that one drop of our dying Savior's Blood can and will cover, and purge all ours and all Believers Souls: And so it, as well as the Word, is exceeding broad. And that's the Objective Perfection we must aim at. The Formal is double, Grace, and Glory.
Secondly, For Grace: It's that, which sets the Soul in joint again, and so makes the Man of God perfect; and being once savingly wrought is so firmly established, that all the Popish Arminian subtleties, or the Gates of Hell, shall never prevail against it. And therefore it would be well, if we were so wise as to reach out for this Perfection; and to know at last, whatever perfection we may conceive to be in sinful Courses, yet that, in truth, it's Sin only that dasheth all our Perfection: Thou wast perfect in thy way, till Iniquity was found in thee, Ezek. 28. 15. And for itself, that how ever it may please for the present, and promise more for the future, yet we shall find them to be deceitful Lusts; that they deprive us of endless Happiness for the enjoyment of short and empty Contentments; that there will be a Time, when we shall hear, as in the Prophet, Jer. 51. 13. Thine end is come, and the measure of thy Covetousness: The same we may say of other sins, there will one day be an end of all, and that none of the best; for the end of those things is Death, Rom. 6. 21. And though, I confess, sin and the punishment of it will never have end; and that's the sinners woe, because they are Sarmenta ad damnationem, non firmamenta ad salutem: Yet the contentment of sin is soon over, and ends the sooner, that the punishment thereof may last forever. Otherwise in Grace, which as it is that heavenly Panoply of Breadth and Extent sufficient to cover the whole Man; there being no want, but some particular Grace or other, can make a Supply: So for Continuance, it resembles the Eternal Fountain from which it springs, 〈 in non-Latin alphabet 〉 , saith S. Chrysostom, Love never faileth, 1 Cor. 13. 8. The Fear of the Lord endureth forever, Psal. 19. 9. This is that Way everlasting, Psal. 139. 24. Which either hath no end, or a very happy one. Rom. 6. 22. You have your fruit unto Holiness, and the end everlasting Life.
Thirdly, And that's the last Pefection, which is as Immortal as thy Soul, and as Large as thine Appetite: When the Sun shall no more go down, neither the Moon with draw her Light, but the Lord shall be thine everlasting Light: And the days of thy Mourning shall be ended, as the Prophet speaketh. This Perfection, I confess, is not here to be attained to. Paul acknowledged himself not to be already perfect, Phil. 3. 12. But yet it's good now to prepare ourselves for it, and to make sure of it; that when Death and Judgment shall come, and we stripped naked of all these fading Perfections, may not then be found altogether naked, but be Cloathed upon with our House from God, Eternal in the Heavens: That so, when many a wicked Man, that had his good things in this Life, will be constrained to say, I was, indeed, once rich, and honorable, and happy, as I myself thought, and others took me. I was, as that perhaps was the Cause of my present Misery, and the very thought of it now augments it. I had Wisdom, and Beauty, and Strength, and the rest; but now I see a woeful end of all such Perfections: We on the contrary to our eternal Comfort, may say, something we have lost (though indeed no losers) we were sinful and miserable, but now we see an end of all that with Comfort: But withal something we had, which we yet have and shall forever. We were holy, and humble, and thankful, &c. And so we are now, and so shall remain to all Eternity, never to see an end of this Perfection And therefore to conclude all in a word; Let us all so labor, with David here, to see and end of all these Perfections, that we may have that begun here, which we may have at that day fully