Thirty-Six Sermons
10. You have now all I would say by way of explication, from these words. The particulars are six. First, we should propose to ourselves some end: Therein Secondly, look at God: Thirdly, that God may have glory: and that he alone may have it, Fourthly: Fifthly, that something be done for the advancement of his glory: and Lastly, that it be done by us. The result from the whole six taken together is; That the Glory of God ought to be the chiefest end, and main scope of all our desires and endeavors. In whatever we think, say, do, or suffer in the whole course of our Lives and Actions, we should refer all to this, look at this as the main: Whatsoever become of us and our affairs, that yet God may be glorified. Whether ye eat or drink, saith St. Paul, or whatsoever else ye do, let all be done to the glory of God, 1 Cor. 10. He would have us, not only in the performance of good works and of necessary duties, to intend the Glory of God, (according to that of our Savior; Let your light so shine before men, that they way see your good works, and glorify your Father which is in heaven: ) but even in the use of the Creatures, and of all indifferent things; in eating, and drinking, in buying and selling, and in all the like actions of common life. In that most absolute Form of Prayer, taught us by Christ himself as the Pattern and Canon of all our Prayers, the Glory of God standeth at both ends. When we begin, the first Petition we are to put up, is, that the Name of God may be hallowed and glorified: and when we have done, we are to wrap up all in the Conclusion with this acknowledgment, that to him alone belongeth all the kingdom, the power and the glory forever and ever.
11. The Glory of God, you see, is to be the Alpha and the Omega of all our votes and desires. Infinitely therefore to be preferred, not only before Riches, Honor, Pleasures, Friends, and all the comforts and contentments the World can afford us in this life, but even before life itself. The blessed Son of God so valued it; who laid down his life for his Fathers Glory: and so did many holy Martyrs and faithful Servants of God value it too; who laid down their lives for their Masters Glory. Nay, let me go yet higher: infinitely to be preferred, even before the unspeakable joys of the life to come, before the everlasting salvation of our own souls. It was not merely a strain of his Rhetoric, to give his brethren (by that hyperbolical expression ) the better assurance of his exceeding great love towards them, that our Apostle said before at Chap. 9. of this Epistle, that he could wish himself to be accursed, to be made an Anathema, to be separated and cut off from Christ, for their sakes. Neither yet was it a hasty inconsiderate speech, that fell suddenly from him as he was writing ( fervente calamo; ) and as the abortive fruit of a precipitate over-passionate zeal, before he had sufficiently consulted his reason, whether he should suffer it to pass in that form or not, for then doubtless he would have corrected himself, and retracted it upon his second thoughts, as he did Acts 23. when he had inconsiderately reviled the High Priest sitting then in the place of Judicature. But he spake it advisedly, and upon good deliberation, yea, and that upon his conscience, yea, and upon his Oath too, and as in the presence of God: as you may see it ushered in there with a most solemn Asseveration, as the true, real, and earnest desire of his heart; I speak the truth in Christ, I lie not, my conscience bearing me witness in the Holy Ghost. Not that St. Paul wished their salvation more than his own; (understand it not so:) for such a desire neither was possible, nor could be regular. Not possible, by the Law of Nature, which cannot but begin at home, Omnes sibi melius esse malunt quam alteri: ) Nor regular, by the course of Charity; which is not orderly, if he do not so too. That is not it then, but this: That he preferred the Glory of God before both his own salvation, and theirs. Insomuch that if God's Glory should so require ( hoc impossibili supposito ) he could be content with all his heart, rather to lose his own part in the joys of heaven, that God might be the more Glorified, than that God should lose any part of his Glory, for his salvation.
12. And great reason there is, that as his was, so every Christian man's heart should be disposed in like manner: that the bent of his whole desires and endeavors (all other things set apart, otherwise than as they serve thereunto▪) should be the Glory of God. For first, all men consent in this as an undoubted verity, That that which is the chiefest good, ought also to be the uttermost end. And that must needs be the chiefest good, which Almighty God (who is goodness itself, and best knoweth what is good ) proposeth to himself as the End of all his Actions: and that is merely his own glory. All those his high and inconceivable acts ad intra, being immanent in himself, must needs also be terminated in himself. And as for all those his powerful and providential acts ad extra, those I mean which are exercised upon and about the creatures, and (by reason of that their efflux and emanation ) are made better known to us than the former: if we follow them to their last period, we shall find that they all determine and concentre there. He made them, he preserveth them, he forgiveth them, he destroyeth them, he punisheth them, he rewardeth them, every other way he ordereth them, and disposeth of them according to the good pleasure of his Will, for his own names sake, and for his one glories sake. That so his Wisdom, and Power, and Truth, and Justice, and Mercy, and all those other his divine excellencies, which we are to believe and admire, (but may not seek to comprehend ) might be acknowledged, reverenced, and magnified. Those two great acts of his most secret and unsearchable council; than the one whereof there is not any one act more gracious, the Destination of those that persevere in Faith and Godliness to eternal happiness; nor any one act more full of terror and astonishment than the other, the designation of such as live and die in Sin and Infidelity without repentance, to eternal destruction: the Scriptures in the last resolution refer them wholly to his Glory, as the last End. The glory of his rich mercy being most resplendent in the one: and the glory of his just severity in the other. Concerning the one, the Scripture saith, that he predestinated us to the praise of the Glory of his grace. Eph. 1. Concerning the other; The Lord made all things for himself, yea, even the wicked for the day of evil, Prov. 16. He maketh it his End: we should make it ours too, if but by way of Conformity.
13. But he requireth it of us secondly, as our bounden Duty, and by way of Thankfulness; in acknowledgement of those many favors we have received from him. Whatever we have, nay, whatever we are; as at first we had it all from him, so we still holdit all of him: and that jure beneficiario, as feudataries; with reservation of services out of the same, to be performed for the honor of the Donor. Our Apostle therefore in our Lord's behalf presseth us with the nature of our tenure, and challengeth this duty from us by a claim of right. Ye have them of God, saith he, and ye are not your own: therefore glorify God in your body and in your Spirit, which are God's. Glorify him in both, because both are his. As the rivers return again to the place whence they came, Eccl. 1. they all come from the Sea, and they all run into the Sea again: So all our store, as it issued at first from the fountain of his grace, so should it all fall at last into the Ocean of his Glory. For of him, and through him, and to him are all things: to him be glory forever and ever, Amen.
14. But say there lay no such Obligation upon us, yet thirdly, in point of Wisdom it would concern us to seek our Masters Glory, the benefit whereof would so abundantly redound upon ourselves. For (as was touched before) there accrueth no advantage to him thereby: the gain is solely ours. By seeking his glory, we promote our own: and so by doing him service, we do upon the point but serve ourselves. Doth Job, doth any man, serve God for naught? I speak it not for this purpose, as if we should aim at God's Glory, with a further aim therein at our own benefit. For that could be but a mercenary service at the best: neither worthy of him, nor becoming us. And besides, the reason should contradict itself: for how could God's Glory be our farthest end, if we should have another end beyond it, for ourselves? I note it only, to let us see the exceeding goodness of our gracious Lord and Master, and for our better heartening, that we faint not in his Service, who doth so infallibly procure our Glory, whilst we unfeignedly seek his. And whereof we have a fair and full assurance, and that from his own mouth, and that in as plain and express terms, as it is possible for a promise to be made, 1 Sam. 2. Them that honor me, I will honor.
15. From the point thus confirmed will arise sundry profitable Inferences: some whereof I shall propose to you, and those all by way of admonition. Since our chief aim ought to be that in everything, God may have the Glory due to his name: beware we first, that we do not by base flattery, or other too much reverence or obsequiousness give unto any mortal Man, or other finite Creature any part of that Honor, which is due to the infinite and immortal God alone. Not the glory of Omnipotency, unto any Power upon Earth, be it never so great ( God spake once, twice have I heard the same, that power belongeth unto God. Psal. 62.) Experience showeth there is impotency in them all. Not the Glory of infallibility, to any judgment, be it never so clear; not to any Judicatory, be it never so solemn. ( Let God be true, and every Man a Lyar, Rom. 3.) Experience showeth there is Error and Partiality in them all. Not the Glory of Religious Worship, to any Image, Saint, Angel, or other Creature, though never so blessed and glorious: For God is extremely jealous in that particular above all other, ( My glory will I not give to another, neither my praise to graven Images, Isa. 42.) Experience and reason showeth, there is some deficiency or other in them all.
16. Beware we secondly, that we do not sacrilegiously rob God of his honor, by deriving the least part of it upon ourselves. As Ananias kept back for his proper use part of the price of his land, when he should have brought in all for the Churches use. Like crafty Stewards, that enrich themselves by lessening their Lord's fines: or untrusty Servants, that turn some of their Masters goods into Money, and then put the Money into their own purses. Non nobis Domine, non nobis, saith David, Psal. 115. Not unto us, O Lord, not unto us, but to thy name be the praise. He repeateth it twice, that he might disclaim it wholly; and wash his hands of it so clearly, that not any of it might stick to his Fingers: as who say, By no means to us. Our blessed Lord himself Christ Jesus, who was the very brightness and express Image of his Fathers Glory, and ( without robbery ) of equal and coeternal Glory with him: yet, as he was man he did not glorify himself; nay, (let me say more) having taken upon him the form of a Servant, he durst not seek his own Glory, but the glory of his Father that sent him. We use to call it vain-glory, when a man seeketh his own glory unduly or inordinately; and rightly we so term it: for Vanity is next akin to nothing: and such glory is no better, if Solomon may be judge, For to men seek their own glory, is not glory, Prov. 25.
17. But, though we may not seek to pull any glory upon ourselves: yet if others will needs put it upon us unsought for, may we not admit it? May we not take it, when it is given us? No, that you may not neither. Beware of that therefore thirdly.
18. There is yet a fourth thing, whereof I cannot but entreat you to be exceeding wary, above all the rest. Not that it is worse, (nor perhaps simply so ill ) as some of those afore-named: but that is in some respects more dangerous: as being for the most part less suspected than they, are not altogether so easy to be discerned as they. And that is this, that we beware by all means we do not indeed manage our own quarrels, whilst we pretend to stand for the glory of God. Is it not enough for us, to doat upon out own wild fancies, as Pygmalion did upon the Image himself had carved? Enough, when we have embraced some fond conceit upon weak grounds through ignorance or prejudice, to contend with some acrimony for it? Enough, having perhaps overshot ourselves in some speech or action rashly, to set ourselves to maintain it for our credits sake, when our hearts can tell us all was not right? But we must needs draw in God, and make him a party in the business: as if the cause were his, as if in all we had said or done, we had sought nothing more than him and his glory, nothing less than ourselves and our own interest? Alas! what a pity it is, nay, what a shame, that Conscience, Religion, the honor of God, and the vindicating of his glory, should be made a stale to disloyalty, sacrilege, sedition, faction or private revenge? Yet so it is daily: and so it ever was, and so it ever will be, more or less, whilst the World standeth. In nomine Domini, you know the old saying: and what a world of errors and mischiefs men have been led into, under that notion.
19. But as in all Monopolies, there is a pretention of some common good held forth to make them passable: when as in most of them it may be there is no good at all intended to the public, but private lucre only, or at the best, together with some little good to the public, such an appearance withal of private interest over-balancing it, as that wise men justly fear, they will prove rather mischievous, than beneficial, taken in the whole lump. So doubtless many times zeal of God's Glory is unconscionably pretended: where either it is not at all, but in show; or at leastwise mingled with such a strong infusion of corrupt partiality and self-seeking, as soureth it extremely, and rendereth it very inexcusable.
20. It were no hard matter, if the time would suffer, (or indeed if the times would suffer) to set before you variety of instances, even unto the satiety. But I shall only give you a taste in two; both concerning matters Ecclesiastical: the one in point of Government, the other of Worship. For Church Government, who knoweth not on the one side, how in some former Ages one man, taking the advantage of every opportunity (whereof the ambitions and factions of Princes and Bishops in every age afforded good store) to lift up himself still higher and higher, hath perked himself up at length in the Temple of God, there bearing himself as God, or a vice-god at least; stretching his Diocese over the whole World, and challenging a Monarchial superintendency over the universal Church of Christ, as Oecumenical Pastor, or Christ's Vicar-general upon earth? And who seeth not on the other side, how busy some spirits have been in this last Age, and a very little before, to draw all down to such a Democratical parity, (for such indeed it is, and not Aristocratical, as they would fain have the world believe it to be) as was never practiced, nor, (for anything appeareth in the ancient Histories and Monuments of the Church) ever so much as heard of, in any settled Church in Asia, Europe or Africa, for fifteen hundred years together? Both sides pretend from Scripture; and for the glory of God, both: and that with equal confidence, and (for ought I know) upon equal Grounds; that is, to speak plain, no grounds at all for either. For no man yet on either side hath been able to make it sufficiently appear from clear evidence of Scripture or Reason, that it is the pleasure of God to be glorified by either of those new devices.
21. Likewise in point of Public Worship. How just the blame is on either side, I dispute not: that is not now the business. But some have been blamed for bringing into the Church new Forms and Ceremonies; or (
22. Methinks ( dust and ashes that we are) we should tremble to make so bold with the glory of the great God of Heaven and Earth, which is the most sacred thing in the world, as to engage it in our quarrels, and to make it serve to our humors or ends, when and how we list. Were it not a lamentable case, if it should ever come to that, that Religion should lie at the top, where Avarice, Ambition, or Sacrilege lie at the bottom, and perhaps Malice, Partiality, Oppression, Murder, some wicked Lust or other in the midst? Yet is not any of this impossible to be: yea, rather scarce possible to be avoided, so long as we dare take upon us, out of the furiousness of our spirits, and the rashness of a distempered Zeal, to be wiser and holier than God would have us: I mean in the determining of his glory according to our fancies; where we have no clear Texts of Scripture to assure us, that the glory of God is so much concerned in these or those particulars, that we so eagerly contend for. Nay, when there seem to be clear Texts of Scripture, to assure us rather of the contrary, and that the Glory of God doth not consist therein, but in things of a higher nature. For the Kingdom of God is not meat and drink, saith the Apostle in the next former Chapter. It consists not in this, whether such or such meats may he eaten or not: for neither if we eat, nor if we eat not, are we much either the better or the worse for that. But the Kingdom of God is righteousness, and peace, and joy in the holy Ghost. It consisteth in the exercise of holy graces, and the conscionble performance of unquestioned duties. Sincere confession of sin proceeding from an humble and contrite heart; constancy in professing the true faith of Christ; patience in suffering adversity; exemplary obedience to the holy Laws of God; fruitfulness in good works, these, these are things wherein God expecteth to be glorified by us▪ But as for meats and drinks, and all other indifferent things, inasmuch as they have no intrinsical moral, either good or evil in them, but are good or evil only according as they are used well or ill; the glory of God is not at all concerned in the using or not using of them, otherwise than as our Faith, or Temperance, or Obedience, or Charity, or other like Christian grace or virtue is exercised, or evidenced thereby.
23. I have now done with the first thing, and of the most important consideration, proposed from the Text: to wit, the end itself, the Glory of God. The Amplifications follow: the former whereof containeth a description of the party to be glorified. That ye may glorify God. If it be demanded, Which God? For there be God's many, and Lord's many. It is answered in the Text, ( God even the Father of our Lord Jesus Christ. ) Of which Title there may be sundry reasons given; some more general, why it is used at all: some more special, why it should be used here. First, this is Stilo novo: never found in the Old Testament; but very often in the New. (For this cause I bow my knees to the Father of our Lord Jesus Christ. Eph. 3. The God and Father of our Lord Jesus Christ knoweth that I lie not, 2 Cor. 11. Blessed be God, even the Father of our Lord Jesus Christ, 1 Pet. 1.) As the Old Covenant ceased upon the bringing in of a new and better Covenant: so there was cessation of the old Style, upon the bringing in of this new and better Style. The old ran thus, The God of Abraham, the God of Isaac, and the God of Jacob: proclaimed by God himself, when he was about to deliver the posterity of those three godly Patriarchs from the Bondage of Egypt. But having now vouchsafed unto his people a far more glorious deliverance than that, from a far more grievous Bondage than that, (from under Sin, Satan, Death, Hell, and the Law ) whereof that of Egypt was but a shadow and type; he hath quitted that Style and now expecteth to be glorified by this most sweet and blessed Name, The Father of our Lord Jesus Christ. Exchanging the name of God, a name of greater distance and terror; into the Name of Father, a name of more nearness and indulgence: And taking the additional title or denomination, not from the parties delivered (as before) who were his faithful servants indeed, yet but servants: but from the person delivering, his only begotten and only beloved Son. It is first the evangelical Style.
24. Secondly, this Style putteth a difference between the true God of Heaven and Earth, whom only we are to glorify: and all other false and imaginary titular God's, to whom we owe nothing but scorn and detestation. The Pagans had scores, hundreds, (some have reckoned thousands ) of God's; all of their own making. Every Nation, every City, yea, almost every House had their several God's or Godlings: Deos topicos; God's many, and Lord's many. But to us, saith our Apostle, (to us Christians) there is but one God the Father, and one Lord Jesus Christ, his Son. This is Deus Christianorum. If either you hope as Christians to receive grace from that God, that alone can give it; or mean as Christians to give glory to that God, that alone ought to have it: this, this is he, and none other; God even the Father of our Lord Jesus Christ. It is a Style of distinction.
25. These two Reasons are general. There are two other more special; for the use of it here: in respect of some congruity it hath with the matter or method of the Apostles present discourse. For First, it might be done with reverence to that Argument, which he had so lately pressed, and whereof also he had given a touch immediately before in the next former verse, and which he also resumed again, in the next following verse; drawn from the example of Christ. That since Christ, in receiving us, and condescending to our weaknesses, did aim at his Fathers glory: so we also should aim at the same end, by treading in the same steps. We cannot better glorify God the Father of our Lord Jesus Christ, than by receiving one another into our charity, care, and mutual support, as Jesus Christ also received us to the glory of his heavenly Father.
26. Secondly, since we cannot rightly glorify God, unless we so conceive him as our Father (—— If I be a Father, where is mine honor? Mal. 1.— That they may see your good works, and glorify your Father, which is in heaven, Mat. 5.) it may be the Apostle would have us take knowledge how we came to have a right to our Son-ship; and for that end might use the title here given, to intimate to us upon what ground it is, that we have leave to make so bold with our great Lord and Master, as to call him our Father: even no other but this, because he is the Father of our Lord Jesus Christ. Jesus Christ is the only Son of God by nature and generation: and through him only it is, that we are made the Sons of God by grace and adoption. (As many as received him, to them he gave power to be made the Sons of God, Joh. 1.) If we be the Sons of God, we are made so: but he is the Son of God, not made, nor created, but begotten. I go to my Father, and to your Father, saith he himself, John. 20. mine first: and then, and therefore, yours also. He is medium unionis: like the corner stone, wherein both sides of the building unite; or like the ladder, whereon Jacob saw Angels ascending and descending. All intercourse, 'twixt Heaven and Earth, God and Man, is in and through him. If any grace come from God to us, it is by Christ: If any glory come from us to God, it is by Christ too. ( Unto him be glory in the Church by Christ Jesus, Eph. 3.) And this shall suffice to have spoken concerning the former Amplification: briefly, because it seemeth not to conduce so much▪ nor so nearly to the Apostles main scope here, as doth that other, which now followeth; respecting the manner, [with one mind, and with one mouth. ]
27. Wherein, omitting (for brevities sake such advantages, as from the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , might be raised, for farther enlargement: observe first, that whereas he nameth two instruments wherewith we are to glorify God, the one inward ( the mind; ) the other outward ( the mouth; ) he nameth the inward first. The mind must be first, and before the mouth, in this service. Else we shall incur that reproof in the Prophet Isaiah, as well as the Pharisees did, to whom our Savior applieth it in the Gospel ( This people draweth near me with their mouth, and honoreth me with their lips: but their hearts have they removed far from me. ) Or that other in Ier. 12. in words not much unlike, Thou art near in their mouth, but far from their reins. David calleth his tongue his glory, Psal. 108. for this reason (as I conceive) among others, because the chiefest employment he had for it, was to glorify God with it. But if when his tongue was so employed, his mind had not gone with it; if he had not roused up himself, that is, his heart and mind (for the mind, that's the man ) as well as his tongue, (Awake my glory, awake Lute and Harp, I myself will awake early: ) the best music of his tongue, with Lute and Harp to boot, had been no better, than sounding brass, or a tinkling Cymbal. God is 〈 in non-Latin alphabet 〉 , an exact critic in spelling and examining the thoughts of our hearts most accurately. He mindeth us, how we mind him in all our services: And will no more take himself to be honored by us, when we cry Lord, Lord, or (as the Pharisee) God I thank thee; if our minds the while be aloof off, hankering after the World, or our own base Lusts: than Christ took himself to be honored by the soldiers, that put a reed into his hand instead of a Scepter, and bowed the knee before him, saying, Hail King of the Jews, and then presently spat upon him, and smote him on the head. Let us be sure then, if we mean God should have any glory from us, in all our addresses and services to take our minds along with us.
28. But then observe secondly, that though the mind is to go first, yet the mouth must bear a part too. We may not think we glorify God sufficiently, if with the heart we believe in him, unless with the mouth also we be ready to confess him. David therefore professeth very often in the Psalms, that he would perform his services to God with his mouth and lips. (Open thou my lips, and my mouth shall show forth thy praise. My soul shall be satisfied as it were with marrow and fatness, whilst my tongue praiseth thee with joyful lips, ) and in many other places. Nor indeed can it be otherwise: for if the inward part be right set, the outward will follow of themselves. A full heart cannot but overflow, when time serveth, out of its own abundance: and if there be much heat there, it will break out at the lips. My heart was hot within, saith David, and while I was musing the fire kindled, and at last I spoke with my tongue, Psal. 39. And in another Psalm, as his heart was bufie enditing of a good matter, his tongue was as the Pen of a ready Writer, to take it as fast as his heart could dictate it. Heart and Tongue, Mind and Mouth, both must join together, and if there be anything else in us besides, that can contribute any furtherance to the work, it must in too: and all little enough to glorify our Maker.
29. Observe thirdly and principally (for the weight of the amplification leith most there) that God is much glorified by unity, peace and concord. This Observation ariseth clearly from the main scope of the words. He had exhorted them at large, to study to be like-minded: and he prayeth in the verse next before, that God would grant them so to be. Why so, might one say, or to what end all this? Even for this end, saith he, that ye may with one mind, and with one mouth glorify God. Which argument were of very little force, if unanimity and likemindedness were not a thing very subservient to God's Glory. What an honor is it to the God of Israel, when all Israel cometh in as one man to do him worship? God hath bestowed gifts upon his Church, and disposed the persons therein into several ranks, administrations, and offices, with admirable variety. Not that they should jar and clash one against another, and pull everyone from other what they can for themselves: for that would soon bring all to confusion first, and then to destruction. But that each should sustain other, and mutually supply out of their several stores the wants each of other, for the better preservation of the whole, and the more comfort of the several parts. As the variety of instruments and voices, is so far from hindering the musiek, that it maketh it up: (for what else is musical harmony, but concordia discors, variety in consort?) The music could not be either so full, or delightful without some variety. But then care must be had of two things, first, that the instruments be well in tune (not only each within itself, but well tuned also one to another:) and then that the Minstrels agree to play the same Lesson.
30. If either of these be wanting, all the music is marred. For the tuning; if any one single string, of any one single instrument in the whole consort should be out of tune, though but a little (say it be no more difference than a flat and a sharp) aures eruditae ferre non possent. Any thing that is tolerable will pass among country people: but the least discord in the world will offend a choice and delicate ear. But if it should be very much out of tune; it would be harsh, and grate even a thick and vulgar ear. But say all the instrument should be perfectly well tuned; yet if the men should not agree what to play, but one would have a grave Pavane, another a nimbler Galliard▪ a third some frisking toy or Iigg, and then all of them should be willful, none yield to his fellow, but everyone scrape on his own tune as loud as he could: what a hideous hateful noise may you imagine would such a mess of music be? No less odious to God, and equally grievous to every godly man it is, when such voices as these are heard in the Church; I am of Paul, and I of Cephas, and I of Apollo. When (as it is now grown with us) one Pamphleter must have the Church governed after this fashion, another after that. Twenty several models and platforms of Geovernment: just as one of our own Poets (of good note in his time) hath long since described Errors Children; a numerous brood, but never a one like other; saving only in this, that they were all ill-favored alike. And these Models Printed, and published to the world, and dispersed through all parts of the Kingdom, and echoed in the pulpits; to the manifest dishonor of God, the deep scandal of the reformed Religion, and eternal infamy both of our Church and State, and God knoweth what other sad and desperate consequents in future; if some speedy and effectual course be not taken to repress the unsufferable licentiousness both of our Presses and Pulpits.
31. But I will repress myself howsoever. Indignation, though just, may carry a man into a digression, ere he be aware: though I do not perceive, that I have yet digressed very much. To return therefore; As I have heard those words of the last Psalm read monthly in our Churches, ( Praise him upon the well-tuned Cymbals, praise himupon the loud Cymbals: ) it hath often come into my thoughts, that when we intend to glorify God with our Cymbals, it should not be our only care to have them loud enough; but our first care should be to have them welltuned: else, the louder, the worse. Zeal doth very well: there is great, yea, necessary use of it, in every part of God's service. The Cymbal will be flat; it will have no life, nor spirit in it: it will not be loud enough without it. But if meekness, peaceableness, and moderation, do not first put the Cymbal into good tune: the loudness will but make it the more ungrateful in the player, the more ungrateful to the hearer.
32. But I will pursue this Metaphor no further. There is another Metaphor also much used by our Apostle: that of Edification. He would have all things in the Church done to edifiying. And if you will take the pains to examine it, you shall find that most times where he speaketh of glorifying God, he doth it with reference to Edification; and most times where he speaketh of Edifying, he doth it with reference to those mutual respects and charitable offices, whereby we apply ourselves to our brethren for the maintenance of peace and unity. That passage (for example:) before mentioned, and of all other the most obvious in this argument ( Whether ye eat or drink, or whatsoever else ye do, let all be done to the Glory of God ) is meant especially in the case of brotherly condescension, in yielding somewhat to the infirmities of our brethren for charities sake, where in godly wisdom we shall see it expedient so to do, for theirs, our own, or the common good: as it is evident from the whole frame of his discourse there. And so it is here also: He speaketh of bearing the infirmities of our weaker brethren, verse. 1. of not pleasing ourselves, but each man pleasing his brother for his good unto edification, verse. 2. of receiving one another, by Christ's example, verse. 7. And he cometh in among with this votive prayer, that God would grant them to be like-minded one unto another; that so by their unanimity they might Glorify God. That is, that their like-mindedness might serve to God's glory, in the edification of their brethren.
33. Now if that which best edifieth the Church, do also most glorify God (as these and the like passages seem to import;) then certainly not by many things is God more glorified than by Peace, Love, and Concord: since few things edify more than these do. As to the use of Edification, Knowledge (that seemeth to be all in all with some) is very little or nothing in comparison; or but a puff to Charity. It may swell, look big, and make a show: but Charity doth the deed. St. Paul was a wise Master builder, and knew what belonged to the work as well as another: and he when he speaketh of compacting the Church into a building, mentioneth the edifying of it selfin love, Eph. 4. It hath been my hap heretofore more than once, yet both times led thereunto by the Texts, to insist somewhat upon this Metaphor: which maketh me the unwillinger to dwell upon it the third time. Yet since it appeareth to have been of so frequent and familiar use with our Apostle, and is withal so pertinent both to the process of his discourse in this place, and to the business now in hand: I cannot but desire to press it a little farther, and that in two respects especially, and both of them very considerable in building: to wit, Dispatch and Strength.
34. For Dispatch first. No man that goeth about a building, but would willingly get it up as fast as he can, without any delay or let, more than needs must. Now where the workmen, and laborers ( layers, fillers, servers, and the rest) agree fairly, first to do every man what belongeth to him in his own office, and then to further every one another in theirs: the work goeth on, and getteth up a pace. But if they once begin to fallout one with another, then are they ready to hinder and to cross one another: and then the work standeth. When one of them hath laid a course▪ in the wall, up steppeth another, and pulleth the stones all asunder, and throweth them down: One saith, it shall be thus; another starteth up and sweareth, it shall not be so, but thus; and then they go to hot words, and from words to blows, and so instead of pointing the wall, fall a thrusting their trowels in one another's faces: How should the work go on and end now, think you, with any good expedition? When one buildeth, and another pulleth down, what profit have they then but labor? saith the wise Son of Sirac, Eccles. 34. A great deal of noise, and a great deal of bustle: but little work done. It is even so in all other things: distraction ever hindereth business. The vessel must needs move slowly, when some of them that sweat at the Oar, ply with all the strength they have to thrust in Eastward, and other some of them, ply as hard to drive her Westward.
35. Nor is it otherwise in the Church and Common-wealth. When Superiors rule with moderation, Inferiors obey with cheerfulness, all men (keeping themselves within their own ranks and stations ) bend themselves with their utmost diligence to advance the public welfare: the work commonly riseth apace, and prospereth in their hands. But if they that work above, shall strive only how to extend their Power, and they that work below shall strive as much how to enlarge their Liberty; the one to impose, the other to refuse, what they list: If those shall hold them stiffly at this point, We may do it, and therefore we will do it; and these as stiffly at this; We may choose, and therefore we will not do it; when shall they meet? Where is that 〈 in non-Latin alphabet 〉 , that yielding and condescension the Apostle so often requireth? It were a blessed thing, (and till it be so in some measure, the building will never rise to purpose) if men would look, not so much at their power, what they may do; or at their liberty, what they may not do, so to serve their own turns, humors or ends: as how to use both power, liberty, with all due sobriety and charity, to the glory of God in the good of others. If we could once grow to that, not to look everyone on his own things, but every man also on the things of others, as St. Paul elsewhere exhorteth: then should we also agree with one mind and heart to follow the work close, till we had got it up. That for dispatch.
36. But haste maketh waste, we say. It doth so: and in building as much as in anything. It were good wisdom therefore to bring on the work so, as to make it strong withal: lest if we make false work for quicker dispatch, we repent our over-hasty building by leisure. To rid us of that fear; know secondly, that unity and concord serveth for strength too, as well as dispatch. Ever more vis unita fortior: but division weakeneth. A house divided against itself cannot stand: and the wall must needs be hollow and loose, where the stones stand off one from another and couch not close. Now brotherly love and unity is it that bindeth all fast; so making of loose heaps one entire piece. I beseech you brethren (saith the Apostle) that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgment, 1 Cor. 1. Like-mindedness, you see, is the thing that joineth all together: and in the well-joining consisteth the strength of structure. In Eph. 4. therefore he speaketh of the bond of peace: and in Col. 3. he calleth love the bond of perfectness.
37. In Phil. 1. he hath another expression, which also notably confirmeth the same truth. That I may hear, saith he, of your affairs, that ye stand fast in one spirit, with one mind. They never stand so fast, as when they are of one mind. There is a Greek word sometimes used in the New Testament ( 〈 in non-Latin alphabet 〉 is the word) which is commonly translated confusion, and sometimes tumult. Not unfitly for the sense, either: but in the literal notation it improveth a kind of unstableness rather, or unsettledness; when a thing doth not stand fast, but shaketh and tottereth, and is in danger of falling. And this St. Paul opposeth to peace, 1 Cor. 14. God is not the author ( 〈 in non-Latin alphabet 〉 ) of confusion, or unstableness, but of peace: By that very opposition intimating, that it is mostly for want of peace that things do not stand fast, but are ready to fall into disorder and confusion. St. James speaketh out, what St. Paul but intimateth, and telleth us plainly, that this 〈 in non-Latin alphabet 〉 is the effect of discord, and that contention is the mother of confusion. For where envying and strife is, saith he, there is, 〈 in non-Latin alphabet 〉 , inconstancy, unsettledness, confusion and every evil work. The builders make very ill work, where the building is not like to stand, but threateneth ruin, and is ready to drop down again by that it be well up. And yet such ill work doth envying and strife ever make: it is concord only and unity that maketh good work, and buildeth strong. Let Jerusalem be built, as a City at unity in itself: and Jerusalem will be like to stand the faster, and to stand up the longer.
38. For a conclusion of all, I cannot but once again admonish, and earnestly entreat all those, that in contending with much earnestness for matters of no great consequence, have the glory of God ever and anon in their mouths: that they would take heed of embarquing God and his glory so deep in every trifling business, and such as wherein there is not dignus vindice nodus. But since it clearly appeareth from this and sundry other Texts of holy Scripture, that peace and love are of those things, whereby our gracious Lord God taketh himself to be chiefly glorified: that they would rather faithfully endeavor by their peaceable, charitable, and amiable carriage towards others, especially in such things, as they cannot but know to be (in the judgment of sundry men both learned and godly ) accounted but of inferior and indifferent nature, to approve to God, the World, and their own Consciences, that they do sincerely desire to glorify God, by pleasing their brethren for their good unto edification. Which that we all unfeignedly may do, I commend us, and what we have heard, to the grace and blessing of Almighty God, dismissing you once again, as I did heretofore, with the Apostles Benediction in the Text; (for I know not where to fit myself better.)
To which God the Father, and his Son Jesus Christ our Lord, and the blessed Spirit of them both; three Persons, &c.
AD AULAM.
Sermon XIV.
WOBURNE. 1647. AUGUST.
Psal. 27. 10.
1. T Hings that have a natural weakness, in them to bear up themselves, do by a natural instinct lean towards, and (if they can find it) clasp about, something that may sufficiently support them: but in default of such, will catch and twine about whatsoever is next them, that may be any little stay to them for any little time. So a Hop, for want of a strong Pole, will wind itself about a Thistle or Nettle, or any sorry weed, The heart of man, whilst it seeketh abroad for somewhat without itself, to rest itself upon; doth even thereby sufficiently bewray a secret consciousness in itself, of its own insufficiency to stand without something to support it. If it find not that which is the only true support indeed; it will stay itself as long as it can upon a weak staff, rather than none. Chariots, and Horses, and Riches, and Friends, &c. anything will serve to trust in; whilst no better appeareth.
2. But that our hearts [ deceitful as they are] delude us not with vain confidences, we may learn from the Text, where it is, and where alone, that we may repose ourselves with full assurance of hope not to fail. David affirmeth positively, what he had found true by much experience: that when all others from whom we expect help, either will not, or cannot; God both can and will help us, so far as he seeth it good for us, if we put our trust in him. When my Father and Mother forsake me, the Lord will take me up. The words import, First, a possibility of failing in all inferior helps. It is supposed Fathers and Mothers and proportionally all other friends and helps ) may forsake us, and leave us succourless: [ When my Father and my Mother forsake me. ] Secondly, a never-failing sufficiency of help and relief from God. though all other helps should fail us: [ Then the Lord will take me up. ] The two points we are to speak to.
3. Father and Mother. First, who are they? Properly and chiefly, our natural Parents, of whom we were begotten and born; to whom (under God) we owe our being and breeding. Yet here, not they only; but by Synecdoche all other kinsfolks, neighbors, friends, acquaintance; or indeed more generally yet, all worldly comforts, stays, and helps whatsoever. 2. But then, why these named the rarest; and the rest to be included in these? Because we promise to ourselves more help from them than from any of the other. We have a nearer relation to, and a greater interest in them than any other: and they, of all other, are the unlikest to forsake us. The very brute Creatures forsake not their young ones. A Hen will not desert her Chickens: nor a Bear endure to be robbed of her Whelps. 3. But then Thirdly, why both named; Father, and Mother too? Partly, because it can hardly be imagined, that both of them should forsake their child, though one should hap to be unkind. Partly, because the Fathers love being commonly with more providence, the Mothers with more tenderness; both together do better express, than alone either would do, the abundant love of God towards us: who is infinitely dear over us; beyond the care of the most provident Father, beyond the affection of the tenderest Mother. 4. But then Fourthly, When may they be said to forsake us? When at any time they leave us destitute of such help as we stand in need of. Whether it be out of Choice, when they list not to help us, though they might if they would: or out of necessity, when they cannot help us, though they would if they could.
4. The meaning of the words in the former part of the verse thus opened: the result thereof is, that There is a possibility of failing in all inferior helps. Fathers and Mothers; our nearest and dearest friends; all earthly visible helps and comforts, always may fail us, sometimes will fail us, and at last must fail us, leaving us destitute and succourless. The truth whereof will the better appear, if, instancing especially in our natural Parents (as the Text leadeth us) we take a view of sundry particular causes of their so failing us, under the two general heads but now mentioned: to wit, Choice and Necessity. Under either kind three. Sometimes they forsake us voluntarily, and of their own accord, and through their own default; when it is in their power to help us, if they were so pleased: which kind of forsaking may arise from three several Causes.
5. First, Natural Parents may prove unnatural, merely out of the naughtiness of their own hard and incompassionate hearts. For although God hath imprinted this natural affection towards their own offspring in the hearts of men, in as deep and indelible characters, as almost any other branch of the Law of Nature ( O nimiùm potens, Quanto parents sanguinis vinculo tenes, Natura! ) yet so desperately wicked is the heart of man, that if it should be left to the wildness of its own corruption, without any other bridle than the light of natural principles only, it would eftsoons shake off that also: and quite raze out all impressions of the Law of Nature; at least so blur and confound the Characters, that the Conscience should be able to spell very little (or nothing at all) of Duty out of them. Else what needed the Apostle, among other sins, to have listed this 〈 in non-Latin alphabet 〉 , this want of natural affection, in two several Catalogues, Rom. 1. and 2 Tim. 3. Or to have charged Titus, that young women should be taught among other things, to be 〈 in non-Latin alphabet 〉 , to love their Children? If he had not observed some to have neglected their duty in that particular; whereof Histories and experience afford us many examples. Can a woman forget her sucking Child, that she should not have compassion of the Son of her womb? Saith the Lord by the Prophet. He speaketh of it, as of a monstrous thing, and scarce credible of any; Can she forget? (she in the single number:) But withal in the same words implyedly confessing it possible in more than one: Yea, they may forget: (They, in the plural number) Isa. 49. 15.
6. Secondly, Parents, not altogether void of natural affection, may yet have their affections so alienated from their children upon some personal dislike, as to forsake them. Of which dislike I deny not but there may be just cause. As among the Hebrews in the case of Blasphemy, the Fathers hand was to be first in the execution of his Son, Deut. 13. And both Civilians and Casuists allow the Father jus abdicationis, a right of abdication in some cases. But such cases are not much pertinent here, or considerable as to our purpose. For they that give their earthly Parents, just cause to forsake them, can have little confidence that God as their heavenly Father should take them up. But when Parents shall withdraw their love and help from their Children upon some small oversights, or venial miscarriages; or take distaste at them either without cause, or more than there is cause; upon some wrong, either surmise of their own, or suggestion of others; (as Saul reviled Jonathan, and threw a Iavelin at him to smite him; interpreting his friendship with David, as it had been a plotted Conspiracy between his Son and his Servant, to take his Crown and his life from him:) Or when they shall disinherit their Children for some. deformity of Body, or defect of parts, or the like: As reason showeth it to be a great sin, and not to be excused by any pretence: so it is an observation grounded upon manifold experience, that where the right heirs have been disinherited upon almost whatsoever pretence; the blessing of God hath not usually followed upon the persons, and seldom hath the estate prospered in the hands of those that have succeeded in their rooms.
7. Thirdly, Parents, whose affection towards their Children hath not been soured by any personal dislike, may yet have their affection so over-powered by some stronger lust, as to become cruel to their children, and forsake them.
8. And if by all these, and sundry other ways besides, it may happen fathers and mothers so often to forsake their children: the less are we to marvel, if our brethren, kinsfolks and neighbors; if our familiar acquaintance, companions and friends, prove unfaithful, and shrink from us when we stand in need of them: dealing deceitfully as a Brook. It is Job's comparison, Job 6. The Brooks in Winter, when the Springs below are open, and the bottles of heaven pour down water from above, overflow the banks and the meadows all about, and look like a little Sea: but when the heat of Summer is come, and the season dry, vanish; so as the weary Traveler can find no refreshing, nor the Cattle quench their thirst thereat. Such is the common friendship of the World. Whilst we are full and stand in no need of them, they are also full of kindness, and overflow with protestations of love and service, Amici divitis multi; every friend will say, I am his friend also, Yet they talk but vanity all this while, everyone with his neighbor: they do but flatter with their lips, and dissemble with their double heart▪ When we seek to them in our need, they look upon us stightly, and at a distance; at the most, let fall some overly expressions, that they wish us well, and pity our case ( Good words are good cheap: ) but do little or nothing for us. It may be, while we are up and aloft, they will crouch under us, apply themselves to us, lend a shoulder, yea, and sweat, to lift us up yet higher. But if we be going down; then at the best (as the Priest and Levite in the Parable) they will see and not see, but pass by, without so much as offering a hand to help us up: nay, it is well if they lift not up the heel against us, and help to tread us yet lower.
9. As then, first, Natural Parents many times want natural affection: so common friends many times want common honesty, and fail those that trust to them. And as they secondly sometimes withdraw their love from their Children upon slender dislikes: so these many times take toy at a trifle, ( actum est de amicitia! ) and pick quarrels to desert us, when we have not done anything that may justly deserve it at their hands. And as they lastly too much forget their Children, whilst they too eagerly pursue their own lusts: so these to serve their own ends, lay aside all relations, and break through all obligations of friendship: and if our occasions require something should be done for us, that may chance put them to some little trouble, hazard, or charge, or otherwise standeth not with their liking; put us off, as they did their fellow-virgins, Ne non sufficiat, Provide for yourselves; we cannot help you. This is the first kind, a voluntary forsaking; wherein the fault is theirs: when our fathers, and mothers, and friends might help us, but do not.
10. The other kind is an enforced forsaking, and without their fault: when they cannot help us if they would. Which also ariseth from three other causes; Ignorance, Impotency, Mortality. First, there is in the understandings of men a great deal of darkness, for the discerning of Truth and falsehood, even in speculativis, matters which stand at a certain stay, and alter not: but much more for the discerning of Good and Evil in Practicis; matters, which by reason of the multiplicity of uncertain and mutable Circumstances are infinitely various. Whereby it becometh a matter of greater difficulty, to avoid folly in practice, than Error in judgment. No wonder then if the carefullest Parents, and faithfullest Friends be many times wanting in their help to those they wish well to: when either can find no way at all, whereby to to do them good; or else pitch upon a wrong one, whereby unawares they do them harm.
The body of a Patient may be in such a condition of distemper, that the learnedst Doctor may be at a stand, not knowing perfectly what to make of it: and so must either let it alone, and do nothing; or else adventure upon such probabilities, as may lead him to mistake the Cause, and so the Disease, and so the Cure; and so in fine to destroy the Patient by those very means, whereby he intended his recovery. So Parents and others that love their children or friends well, and desire nothing more than to do them good; may be so puzzled sometimes by the unhappy conjunctures of some cross Circumstances, as that they cannot resolve upon any certain course how to dispose of them, deal with them, or undertake for them with any assurance, or but likely hope of a good effect: but they must either leave them to wrestle with their own burdens, as well as they can; or else fall upon some course at all adventure, (intending their good thereby) which may perhaps in the event turn to their undoing.
11. And as we may fail of needful help from our best friend for lack of skill: so may we also secondly for want of Power. Verily all sufficiency is not to be found but in the Almighty Creator alone. No Creature can yield out of his own sufficiency, a salve for every sore, a supply for every want, a help for every defect: but there is some impotency, some vacuity, some deficiency, in the best. Agar loved her Infant well enough, and knew too well enough what would save his life for that time, if she could tell how to get it. But all the water in the bottle being spent, and no more to be had in that dry wilderness, no help but she must forsake him, and (for ought she knew, and relating but to ordinary means ) he must perish. All she could do was, to cast the poor child under a shrub, and get her a good way off, that she might not see him die, and to lift up her own voice, that she might not hear his, Gen. 21. And Moses his Parents, when they had hid him as long as they could or durst, at last forsook him, and left him in the flags by the brink of the River Nile, Exod. 2. The widow of Sarepta also, 1 King. 17. in the long drought and famine, being stored of provision but for one single repast for herself and her son, saw no possibility of further relief for herself and him; nor knew how to show her love to him otherwise, than by dying with him for company. By fire, water, long sickness, suits, plunderings, and a thousand casualties, our distresses may be such; as that our dearest and greatest friends may not be able to relieve us.
12. Nor only are all men subject to Ignorance and Impotency; whereby they may forsake us whilst they are: but they are also thirdly under a state of mortality; and so must needs forsake us, when they shall be no more. Put not your trust in Princes, nor in any child of man: for there is no help in them, Psal. 146. No, is? Sure some help there is, some little help in them, whilst they live, and are in power? But the meaning is, there is no certain help in them; none for a man to trust to: because there is no certainty how long they shall enjoy that life and power, For so the reason there followeth: For when the breath of man goeth forth, he shall turn again to his earth, and then all his thoughts perish. The Prophets accordingly, Isa. 2. Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of? The Soul and Body (in whose conjunction life consisteth) are tied together by no stronger a thread, than the breath that passeth in and out by the Nostrils. Cut that thread, stop that breath, down falleth the tallest, and the stoutest, and the proudest of the sons of men; and when he falleth, all his wealth, and all his pomp, and all his thoughts and devices, and projects and contrivances fall with him. And this the end of every man; the utmost period of the race, the last act upon the stage: neither hath he anymore a portion forever in anything that is done under the Sun. And how should they then help others, that can no longer sustain themselves? Needs must they forsake us, when breath and life forsaketh them. So it is with all other earthly comforts whatsoever; pleasures, riches, honors, and the rest. When their time is come, they vanish; make themselves wings, and away they hie: and when they are upon the wing, look after them we may a little while, and to little purpose, but reclaim them we cannot. They soon get out of sight leaving us behind to grieve for the loss (as Rachel for her children ) mourning, and refusing to be comforted, because we are and they are not.
13. The more unwise we, to raise to ourselves such vast hopes, as sometimes we do, upon so narrow, so frail a bottom. Would any wise man when he might have a staff, lean the weight of his body upon a crutch of reed? Or trust to a gutter-spout to quench his thirst, when he might go to a spring? Yet so is he that putteth his trust in any earthly Father or Friend, or in any Child of man, or in any other creature or thing, besides God: That forsaking the fountain of living waters, which runneth clear, and can never be drawn dry, diggeth to himself broken pits, that can hold but a little water, and that but muddy at the best, and yet cannot hold that long neither. You shall find set down in Psal. 20. the different confidences of the worldling and the true believer, and their different successes. Their confidences, Ver. 7. Some put their trust in Chariots and some in horses: (and some in other things) but we will remember the name of the Lord our God. Their Successes, Ver. 8. They are cast down and fallen: but we are risen and stand upright. David and Goliath met upon these very terms. He came out against David, trusting in the arm of flesh: David went out against him in the name of the Lord of Hosts. And they prospered accordingly. Behold Goliath is brought down; David riseth: Goliath falleth; David standeth upright. Fallax equus; A horse is counted but a vain thing (and a vain thing it is to count otherwise of him, for he is truly but a vain thing) to save a man. So are Chariots, and Forts, and Armies, and Navies, and all earthly reliances. He that resteth upon them, down come they, and then down cometh he too. The horse and the rider, both thrust into the Sea together. Exod. 15. Woe unto them then that stay on horses, or trust in Chariots: when the Lord shall stretch out his hand both he that helpeth shall fall, and he that is holpen shall fall down, and they shall all fail together, Isa. 31.
14. It were good wisdom for us therefore to deal safely; ( 〈 in non-Latin alphabet 〉 hath ever been held a wholesome politick Aphorism by the wise ones of the world:) never to rely on those that may deceive us; to esteem all outward helps but as they are, and to use them, and to trust to them accordingly. That is to say, as blessed means of our good and comfort, so long as God is pleased to lend them us, and to sanctify them to us: but such as we can have no hold of, neither any assurance that they shall not fail us. To honor our Fathers and Mothers; to love our Friends and Allies; to pray for the lives and prosperity of Kings and Princes: Again, to gather wealth by fair and just means; to raise ourselves to honors by faithful services and virtuous endeavors; to take our portion of lawful and regular pleasures: These we may do; those we must do. But take we heed we place not our felicity in the enjoyment, or please ourselves too much in the confidence, or allow ourselves over-much freedom in the use of any creature. Lest as Jonah was over-joyed when the Gourd sprang up, and over-vexed when it withered: so the loss of what we over-valued whiles we had it, over-whelm us with grief and impatience, when we must part from it. Quem res plus nimio delectavêre secundae, Mutatae quatient.
15. If we would seriously consider, what defects the things of this world are subject unto, and what Casualties, and frailties: we should reap (at least) this threefold benefit thereby▪ It would make us first, receive these outward things with more thankfulness; secondly, use them with more moderation; thirdly, forgo them with more patience than usually we do. Laudo manentem: si celeres quatit Pennas, resigno quoe dedit; as he said of Fortune. Whilest we have them it will become us to bless God for them, and to make our best of them: But if they will be gone, farewell they: let them go; but let us bear up notwithstanding, since we are neither hopeless, nor helpless. When all faileth, we have yet one string left, which we are sure will hold: even the name of the Lord our God; who standeth ever by us, ready to take us up, when all others have forsaken us. Which is the other Point in those latter words of the verse. The Lord taketh me up.
16. The primary signification of the Hebrew Verb here used, is, together: and so it might allude to that, whereunto our Savior in the Gospel resembleth his compassion towards the Jews, of a Hen gathering her Chickens under her wings. But it is here rather translated by taking up, as the word very usually signifieth. 1. And it seemeth to resemble the state of young infants, by the unnatural Parents exposed to the wide world, (as we read Cyrus, and Romulus, and some others, both in Fables and Histories to have been) where they must have perished, if some good body had not taken pity of them, and taken them up. 2. Or the state of some impotent neglected Cripple, like him that lay before the Pool of Bethesda, and had neither limbs to put himself into the water, nor any friend to help him in. 3. Or the traveler in the Parable, Luke 10. that lay in the high-way wounded by thieves half dead, where he must have died out-right, if the Samaritan Passenger had not taken him up, and taken order for his tending and recovery.
17. The plain meaning is, that though our Fathers and Mothers forsake us, though all other friends and comforts fail us; because they either cannot, or will not help us: yet our heavenly Father never doth, nor will fail or forsake those that put their trust in him, Yea rather, then is his providence nearest, and his help readiest, when we are most forsaken of others, and left most destitute of all worldly succor. Whence it is, that so often in the Psalms, to procure readier help from God, David alledgeth it as a forcible argument, that he was a desolate and forsaken man. The poor committeth himself to thee, for thou art a helper of the friendless. O go not far from me; for trouble is nigh at hand, and there is none to help me. O be thou our help in trouble, for vain is the help of man, and many the like. And how often doth the Lord himself (whose general providence watcheth over all men, yea, even all creatures ) profess himself yet in a more special manner to be the father of the Fatherless; and to have a special care of the widow, the poor, and the stranger above others: as being more destitute of worldly succor and friends, than others are? In three Psalms together you have passages to this purpose: In the 145th. The Lord upholdeth all those that fall, and lifteth up all those that be down. In the 146th. The Lord helpeth them that are fallen; the Lord careth for the stranger, he defendeth the Fatherless and Widow. In the 147th. he feedeth the young ravens that call upon him. The observation is common, that he instanceth in the raven rather than in any other bird: because of all other birds the ravens are observeth soonest to forsake their young ones. Whether the observation hold or no, it serveth to my purpose howsoever: for if God so sufficiently provide for the young ravens, when the dams forsake them: will he not much more take care of us, when our Father and Mothers forsake us? Are not we (stamped with his own image ) much more valuable with him than many ravens?
18. But dictum factum: These are but words: are there producible any deeds to make it good? Verily there are: and that to the very Letter. When Ishmael's Mother despairing of his life had forsaken him, and laid him down gasping (his last, for ought she knew, or could do to help it) in the wilderness; the Lord took him up: He opened a new spring of water, and opened her eyes to see it: and so the child was preserved, Gen. 21. When Moses his Parents also had forsaken him (for they durst not stand by him any longer) and laid him down among the rushy flags; the Lord took him up too. He provided him of a Savior, the Kings own Daughter; and of a Nurse, the Childs own Mother: and so he was preserved too.▪ Take but two Examples more, out of either Testament one; David and St. Paul: both forsaken of men, both taken up of God. How was David forsaken in Psal. 142. 5. when he had looked upon his right hand, and saw no man that would know him, he had no place to fly unto; and no man cared for his soul. But all the while Dominus à dextris: there was one at his right hand (though at first he was not aware of him) ready to take him up: As it there followeth, ver. 6. I cried unto thee, O Lord, and said, thou art my hope and my portion in the land of the living. And how St. Paul was forsaken, take it from himself, 2 Tim. 4. 16. At my first answer no man stood with me, but all forsook me. A heavy case: and had been heavier, had there not been one ready to take his part, at the next verse, Nevertheless the Lord stood by me and strengthened me, &c. What need we anymore witnesses: In ore duorum, In the mouth of two such witnesses, the Point is sufficiently established.
19. But you will yet say, These two might testify what they had already found post-factum. But David in the Text pronounceth de futuro, beforehand, and that somewhat confidently. The Lord will take me up. As he doth also elsewhere; Sure I am that the Lord will avenge the poor, and maintain the cause of the helpless, Psal. 140. But is there any ground for that? Doubtless there is: a double ground; one in the nature, another in the promise of God.
20. First, the Love of our heavenly Father towards all mankind in general, but especially towards those that are his Children by adoption and grace; is infinitely beyond the love of earthly Parents towards their Children. They may prove unnatural, 〈 in non-Latin alphabet 〉 , their bowels may be crusted up against the fruit of their own body. But the Lord cannot but love his people. He can as well cease to be, as to love: for he is love. If he should deny that, he should deny himself: and that he will not do, because he cannot; and that he cannot do, because he will not. Potenier non potest. It is impossible for him, to whom all things are possible, to deny himself. The Church indeed, out of the sense of her pressures, letteth all complaints sometimes as if she were forsaken: (But Zion said, the Lord hath forsaken me, and my God hath forgotten me, Isa. 49. 14.) But she complaineth without cause; it is a weakness in her, to which during her warfare she is subject by fits: but she is checked for it immediately, in the very next verse there, Can a woman forget her sucking Child, &c. Yea, they may forget: yet will not I forget thee.
21. Again, their Love may be alienated by needless jealousies, or false suggestions, and so lost. But his Love is durable; he loveth his own unto the End. He knoweth the singleness of their hearts, and will receive no accusation against them. Quis accusabit? Who dare lay anything to the charge of his Elect, when he standeth up for their Justification? They alas are negligent enough; unthankful undutiful children: nay (confessed it must be) other while stubborn and rebellious. But as David's heart longed after Absalom, because he was his Son, though a very ungracious one: so his bowels yearn after those that are no ways worthy (but by his dignation only) to be called his Sons. Forgiving all their by-past miscarriages upon their true repentance; receiving them with gladness. though they have squandered away all their portion with riotous living, if they return to him in any time with humble, obedient, and perfect hearts; and in the mean time using very many admonitions entreaties, and other artifices to win them to repentance; and forbearing them with much patience; that they may have space enough to repent in. And if upon such indulgences and insinuations they shall come in; he will not only welcome them with kind embraces, but do his part also to hold them in, when they are even ready to fly out again, and were it not for that hold, would in all likelihood so do. So as unless by a total willful renouncing him they break from him, and cut themselves off, nothing in the world shall be able to separate them from the love of God, which is in Christ Jesus our Lord.
22. Yet again, Parents affections may be so strongly biased another way, (as we heard) that in the pursuit of other delights, they may either quite forget or very much disregard their Children. But no such thing can befall our heavenly Father; who taketh pleasure in his People, and in their Prosperity: whose chiefest delight is in showing mercy to his children, and doing them good. [ The Lord had a delight in thy Fathers to love them, Deut. 10.] And whereas the Church (as we also heard) is apt to complain, that she is forsaken and desolate: The Lord by the Prophet giveth her a most comfortable assurance to the contrary, Isa. 62. Thou shalt no more be called forsaken,— &c. But thou shalt be called Hephzibah. —(It is a compound word, and signifieth as much as My delight is in her: and so the reason of that appellation is there given) For the Lord delighteth in thee. That for his Love; the first Attribute.
23. His Wisdom is the next. Fathers and Mothers (through human ignorance ) cannot perfectly understand the griefs of their Children, nor infallibly know how to remedy them, if they did. But God, who dwelleth in light, nay, who is light, knoweth the in most recesses, the darkest thoughts and secrets of all men's hearts, better than themselves do. He perfectly understandeth all their wants, and what supplies are fittest in their respective conditions, with all the least circumstances thereunto belonging. When all the wits and devices of men are at a loss, and know not which way in the world to turn them, to avoid this danger, to prevent that mischief, to effectuate any design: the Lord by his infinite wisdom can manage the business with all advantage for the good of his children, if he see it behooveful for them; bringing it about suaviter & fortiter, sweetly and without violence in ordering the means, but effectually and without fail in accomplishing the end.
24. Which wisdom of his, observable in all the dispensations of his gracious providence towards his children; we may behold as by way of instance in his fatherly corrections: As the Apostle, Heb. 12. maketh the comparison between the different proceedings of the fathers of our flesh, and the Father of Spirits, in their chastisements. They do it after their own pleasure, saith he: that is, not always with judgment, and according to the merit of the fault; but after the present disposition of their own passions, either through a fond indulgence sparing the Rod too much, or in a frantic rage laying it on without mercy or measure. But it is not so with him: who in all his chastisements hath an eye, as to our former faults, (such is his Justice; ) so also and especially to our future profit, (such is his mercy: ) and ordereth all accordingly. His blessings are our daily food: his corrections our Physic. Our frequent surfeiting on that food bringeth on such distempers, that we must be often and sometimes soundly physickt, or we are but lost men. As therefore a skillful Physician attempereth and applieth his remedies with such due regard to the present state of the Patient, as may be likeliest to restore him to a good habit of body and consistency of health: so dealeth our heavenly Father with us. But with this remarkable difference. The other may err in judging of the state of the body, or the nature of the ingredients; in his proportions of mixture; in the dose, and many other ways: But the Lord perfectly knoweth how it is with us, and what will do us good, and how much, and when, and how long to continue, &c. and proceedeth in every respect thereafter.
25. Thirdly, whereas our earthly Parents have a limited, and that a very narrow power, and cannot therefore do their children the good they would: our heavenly Fathers power is (as his wisdom) infinite. Not limited by anything, but his own blessed will: ( quicquid voluit fecit; as for our God he is in heaven, he hath done whatsoever pleased him. ) Not hindered by any resistance, or retarded by any impediments: ( Quis restitit? Who hath resisted his will? Rom. 9.) Not disabled by any casualities, occurrences, or straitness of time: ( adjutor in opportunitatibus, Psal. 9.) Even a refuge in due time of trouble. That is his due time commonly ( dominus in monte ) when it seemeth too late to us, and when things are grown in the eye of reason almost desperate and remediless. The most proper time for him to lay to his hand, is, when (to our apprehensions) his Law is even quite destroyed, when Men have fallen upon most cursed designs, trampled all Laws of God and Men under their feet, and prospered. And here indeed is the right trial of our faith, and whether we be the true children of faithful Abraham: If we can hope beyond and against hope: That is, if we can rest our faith entirely upon the power and providence of God; not staggering (through unbelief ) at any promise, seem it never so unlikely: and continue steadfast in our holy obedience to the will of God, not staggering (through disobedience ) at any command, seem it never so unreasonable. Abraham did both: and out of this reason, as the Apostle rendereth it, Rom. 4. because he was firmly grounded in this persuasion of the power of God, that what he had promised he was able also to perform.
26. The last attribute proposed is God's Eternity. Our Fathers and Mothers where are they? And do Prophets, or Princes, or any sort of men live forever? They all pass like a shadow, wither as grass, and are driven away as the Grasshopper. When they must go, they cannot help themselves: and when they are gone, they cannot help us. They are mortal men; he the immortal God: they are dying men; he the living God. Life is one of his Prerogatives Royal. All other things that partake of life in any degree, have but a derived life, and such as either shall have an end, or at least had a beginning. God alone hath life in and of himself: and his life alone is measured, not by Time, but Eternity. He is therefore said to inhabit Eternity. He lifteth up his hand, when he sweareth by himself, having no greater to swear by) and saith, Behold I live forever. His remembrance endureth throughout all generations; and his years fail not.
27. And therefore when our Fathers, and Mothers, and friends forsake us▪ because either their Love faileth, or their skill faileth, or their power failleth, or their life faileth: our heavenly Father, who wanteth neither love, nor wisdom, nor power, nor life, but is infinite in all; we may rest assured is every way accomplished to succor us at all assays, and to take us up. And that he will engage all these for our relief, if we will but cast ourselves wholly upon him; we have his gracious promise in the last place, to fill up the measure of our assurance. Whereby he hath obliged himself, not only to give us all spiritual Graces and comforts, necessary for the everlasting salvation of our souls; but also to provide and furnish us with all the good things, and to preserve and deliver us from all the evils of this life; so far as in his excellent wisdom he shall see it conducing to his glory the weal of his Church, and the salvation of his chosen.
28.
29. Having therefore such promises, dearly beloved, it behooveth us to be very wary, when troubles lie long and heavy upon us, that we complain not too distrustfully, as if God had quite forsaken us. And the rather, because it is an infirmity incident to very good men: but yet an infirmity, and so confessed by them. Hath God forgotten to be gracious? &c. David's complaint in Psal. 77. But presently acknowledging it an Error, he corrected himself for it, in the immediate following words, And I said, it is mine infirmity. We by his example, early to silence all tumultuous thoughts, and secret murmurings of our evil hearts, which are so ready to charge God foolishly, and to break out into unseasonable complaints against his most wise and holy dispensations: and that by meditating effectually upon the Attributes and Promises aforesaid. Whoso confidently professeth himself to trust in God, (as almost all do;) and yet repiningly complaineth as if God had forsaken him, (as very many do:) either maketh God a liar, or bewrayeth himself (in some degree) an Hypocrite. He maketh God a liar, if he say God hath forsaken him, when he hath not: and he bewrayeth some Hypocrisy in himself, if he say he putteth his trust in God, when he doth not.
30. And as it becometh us not to be too querulous for 〈…〉 present; so neither secondly, to be too solicitous for the future. I forbid not to any, but require rather in every man a moderate provident care for the getting, keeping and disposing of the things of this life, in an industrious and conscionable use of lawful means; still leaving the success entirely to the good pleasure of our heavenly Father. But sure, did we firmly believe that his care over us is no whit lesser, but rather infinitely greater than that of our earthly Parents: we would not suffer ourselves to be disquieted with perplexed thoughts, nor our spirits to be vexed with distrustful anxieties about the future success of our affairs. Children, whilst they are in their Fathers house, and at their finding, use not to trouble themselves with such thoughts as these, What shall we eat? Or what shall we drink? Or wherewith shall we be clothed? But leave that wholly to their Father, to whose care it properly belongeth. We are very meanly persuaded of our heavenly Fathers affection towards us, and of his care over us, if we dare not trust him as securely for our daily provisions; who knoweth that we stand in need of all these things, about which we so needlessly trouble ourselves. Enough it is for us, in all things by Supplications and Prayers for what we want, and thanksgiving for what we have, to let our requests be made known unto him; and then to be careful for nothing any farther, but to cast all our care and our burden upon him: and doubtless he will not suffer us to lie and perish; but will take us up, take care of us, and nourish us.
31. Neither, thirdly, let us droop, or be swallowed up with overmuch sorrow, as if some strange thing had befallen us; upon the fail of any earthly helps or hopes whatsoever. If our Fathers and Mothers affection be not towards us, as we think it should; if they have entertained worse thoughts of us than we deserve: if they have not discretion and foresight to give us meet and orderly education, and to provide us means sortable thereunto: if they be fallen into want, or otherwise disabled from doing for us what formerly they intended, or we expected▪ if they be taken from us before we be grown up: If our friends, whom we trusted have proved unfaithful, and shrunk from us when we had use of them; if those proportions of Wealth, Honor, Reputation, Liberty, or whatsoever other worldly conveniences and contentments, we have formerly enjoyed, be pared away to very little, or even to nothing: we have yet one reserve, that we dare rest surely upon; one anchor of hope that will hold in despite of all the World; even the goodness and faithfulness of our gracious Lord God. To him have we been left ever since we were born: and he hath not hitherto failed nor forsaken us, but hath preserved us in being; in such a being; as he who best knoweth what is fit, hath thought fit for us.
32. We ought therefore to possess our souls in patience, whatsoever shall betide us in the World: and not to consult with flesh and blood, in seeking to relieve ourselves in our distresses, by engaging in any unworthy or unwarrantable practice; or by siding, partaking, or but basely complying with the workers of wickedness, that we may eat of their dainties. Is it possible we should be so ill advised, as to think to escape the storm when it approacheth towards us, by making shipwreck of a good Conscience? If we go after lying vanities, (and such are all Creatures, all men liars, all things vanity: ) do we not ipso facto forsake our own mercy, and willfully bring ruin upon us? The short and sure way is, when any danger, any distress, is upon us, or maketh towards us, to run to our heavenly Father, as young birds do to their Dam, for succor. He will gather us under his wings, and we shall be safe under his Feathers: his faithfulness and truth shall be our shield and buckler. If we commit our ways to him; cast ourselves upon him by a thorough reliance; resign all our desires, wills and interests into his hands: he will certainly bring to pass, aut quod volumus, aut quod malumus, either what we like best, or what he knoweth is best.
33. Only let us resolve to perform our part; do faithfully what he commandeth, shun carefully what he forbiddeth, suffer patiently what he inflicteth, and we may then be confident he will perform his part to the uttermost. That when all the World forsaketh us, he will take us up: take us into his care and protection here; and, if by patient continuance in well-doing we seek it, take us up at the last into the fellowship of that glory, and honor, and immortality, and eternal life, which his only beloved Son hath purchased, and his ever blessed Spirit consigned to all them that love him, and put their trust in his mercy. To that only beloved Son, and ever-blessed Spirit, together with the eternal Father, three Persons, and one undivided Trinity, be rendered by us, and the whole Church, all the Kingdom, the Power and the Glory, forever and ever.
AD AULAM.
Sermon XV.
STOKE POGEYS. 1647.
Luke 16. 8.
1. T He fore-going verses contain a Parable: this, the Application of it. The Parable that of the unjust Steward: a faithless, and a thriftless man. He had wronged his Master, without any benefit to himself: as prodigals are wont, to do other men harm, and themselves no good. The Master, coming (at length, and with the last ) to have some knowledge of his false dealing, dischargeth him his office, and calleth on him to give in his accounts. The Steward, awakened with that short and unexpected warning, began now to think in good earnest, what before he never thought of to purpose, what should become of him and his for the future: he knew not which way in the world to turn himself to get a living, when he should be turned out of service. He had not been so provident an husband, as to have anything beforehand to live upon: He could not frame to handle a spade, he had not been brought up with painstaking: And for him that had so long born sway in such a house, (and like enough with insolence enough) now to run craving a small piece of Money of every Traveler by the high-way, or stand at another man's door begging a morsel of bread: shame, and a stout heart would not suffer him to think of that. Well, something he must do, and that speedily too, or starve. He therefore casteth about this way, and that way, and every way: and at last bethinketh himself of a course, and resolveth upon it; to show his Master a trick at the loose, that should make amends for all, and do his whole business. He therefore sendeth for his Masters Debtors forthwith; abateth them of their several Sums, and makes the Books agree: in hope that having gratified so many▪ Persons by such large abatements; some of them would remember it sure, (though others should prove ungrateful ) and make him some part of requital for the same. The Master vexed to see himself so palpably cheated, and knew not how to help it (for he could require no more of the Debtors than was upon the foot of their Bills: ) could not yet but commend the man's wit howsoever. And the Lord commended the unjust Steward, because he had done wisely, in the former part of this verse.
2. Having thus framed the body of the Parable; our Savior now giveth it a soul in this latter part of the verse: breatheth into it the breath of life, by applying it. Application is the life of a Parable. The commending of the Stewards wisdom, was with the purpose to recommend the example to us: that we might from it learn to provide against the time to come, as he did; and that also by such like means, as he did. So that the Application hath two parts. The one more general, respecting the End: that as he was careful to provide maintenance for the preservation of his natural life; so we should be careful to make provision for our souls, that we may attain to everlasting life. The other more special, respecting the Means: that as he provided for himself out of his Masters goods, by disposing the same into other hands, and upon several persons: so we should lay up for ourselves a good foundation towards the attainment of everlasting life, out of the unrighteous Mammon wherewith God hath entrusted us; by being rich in good works, communicating and distributing some of that in our hands towards the necessities of others. Of the temporals we here enjoy, we are not to account ourselves Proprietaries, but Stewards, and such as must be accountable. It should be our wisdom therefore (as it will be our happiness ) to dispose them into other hands by Alms-deeds, and other charitable works, and so to improve these Temporals (which we cannot properly call our own ) to our own spiritual and eternal advantage. That latter and more special application is in the next verse, [ Make you friends of the unrighteous Mammon, &c.] The words proposed contain the more general application, (our business at this time) delivered here by way of comparison; a way more effectual (ordinarily) to provoke endeavor than bare Exhortations are. For the children of this world are in their Generation wiser, than the children of Light.
3. In which comparison, there are observable; first and secondly, as the terms of the comparison, two sorts of persons distinguished either from other by their several Appellations, and compared the one with the other in the point of wisdom: The children of this world, on the one part; and the children of light, on the other: between these the question is, whether sort is wiser. Thirdly, the sentence or judgment given upon the question; clearly on behalf of the former sort: they are pronounced the wiser (— The children of this world wiser than the children of light. ) Lastly, the limitation of the sentence, how far forth it is to be understood. They wiser; true: but then you must take it right; wiser in their generation, not simply and absolutely wiser. Of which in order.
4. The persons are, children of this world, and children of light: 〈 in non-Latin alphabet 〉 both, sons or children. That is terminus convenientiae: as opposites have always something wherein they agree. Men of some special Country, Profession, Quality, or Condition, are by an usual Hebraism in the Scriptures expressed by this word Children with some addition thereunto: as Children of Edom, Children of the Prophets, Children of death. From the Hebrews, other Languages have by derivation entertained the same Pleonasm: as 〈 in non-Latin alphabet 〉 , so frequent in Homer; filii medicorum, and the like. In the Scriptures it is very usual, both in the good part, and in the bad. In the good part, you have children of Abraham, children of Wisdom, children of God: in the evil part, children of Belial, children of Disobedience, children of Hell. Here are both: Children of the World, and Children of Light.
5. For the World first; the Greeks have two words for it, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the one importing more properly the frame of the creatures; the other, some space or duration of time rather. That propriety is not always observed by Writers; yet here it is: for the word is 〈 in non-Latin alphabet 〉 , and hath respect unto Time. Next whereas it is said [ this World ] that implieth there is another; set oppositely against this: distinguished Luke 20. by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , this world and that world: otherwhere by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 or by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the world that now is, and the world to come. Again, this world so taken (to wit, as it standeth distinguished from that world, or the world to come ) is yet capable to be understood in a double notion. For it may be taken either in a more general sense, with respect to the common affairs of this life, without difference of good or bad: as it is taken in that place of Luke now mentioned ( The children of this world marry, and are given in marriage: but they that shall be count'd worthy of that world. &c.) The children of this world, that is, men that live here on earth, whilst here they live: and the children of that world, they that hereafter shall live forever in heaven. Or it may be taken in a narrower and more restrained sense, as the world is opposed an contradistinguished to the Church. And the opposition of the children of this world to the children of light, showeth it must be so taken here: in effect as if he had said, the children of darkness. Those then are the children of this world here meant, who as subjects serve under the Prince of darkness, the God of this world; live in the works of darkness, the employment of this world; and when they die (unless God in special mercy deal otherwise with them, and that will not be done but upon the condition supposed, that of their repentance ) shall be cast into utter darkness at the end of the world.
6. And this title we may conceive to belong unto them in a threefold respect: in as much as 1. Their affections are bent upon this world; 2. Their conversations are conformed to this world; and 3. There portion is allotted them in this world. First, children of this world, for that their affections are wholly set upon the world. The Godly are in this world tanquam in alieno, as strangers and pilgrims in a foreign (yea, in the enemies) country: and they look upon the world, and are looked upon by it as strangers; and are used by it accordingly. If they were of the world, the world would own them, and love them, as her own party: and they would also love the world again, as their own home. But because they are not of the world, though they be in it;) but are denizons of heaven, ( 〈 in non-Latin alphabet 〉 . Phil. 3.) therefore the world hateth them: and they on the other side are weary of the world, and long after heaven, (their own country) where their treasure is laid up, and where their hearts and affections also are. Like an English Factor in Turkey, that hath some dealings there; if not rather like an English Captive, that is held Prisoner there: but still professeth himself a Subject of England, and his heart and desires are here: But the Children, spoken of here in the Text, are in the World tanquam in proprio, as in their own Country, at their own homes, where (if they might) they would willingly set up their rest forever. As Socrates being asked what Country-man he was, answered that he was 〈 in non-Latin alphabet 〉 , that is, a Citizen of the world: so (but in another, and a worse sense) are they, No marvel then if they doat so much upon the world, as bad as it is, and settle their hearts and affections so entirely thereupon: saying as St. Peter did, when he said he knew not what bonum est esse hic, It is good being here. Their souls cleave to the world: and it is death to them to part from it.
7. And as for their Affections: so secondly, children of this world in respect of their Conversation. 〈 in non-Latin alphabet 〉 , saith the Apostle: fashion not yourself, after this present world. The Godly being changed in the renewing of their minds: do not fashion themselves according to this present evil world: But as at their Baptism they renounced the world, with all the Pomps, Lusts, and Vanities of it: so they take themselves bound in the whole course of their lives to be as unlike the evil world, as they can, by walking in all holiness and purity of conversation. So long as they continue in this Vale of misery, and live here in the world, they must have to do in the world, (and the world will have to do with them;) and daily occasion they shall have for the necessities of this life, to use the things of this world. But then they are careful so to use them, as neither to abuse themselves, nor them. Going through the vale of misery, they use it for a Well, drawing out thence a little water (as occasions require) for their needful refreshing: but they will take care withal, to drain it well from the mud; to keep themselves (so far as is possible) unspotted with the World, and to escape the manifold pollutions and defilements that are in the World through lust. But the children here spoken of, immerse and ingulf themselves in the affairs of this world with all greediness: walking (as the Apostle expresseth it, Eph. 2.) after the course of this world, according to the Prince of the power of the air in the lusts of the flesh, doing the will of the flesh and of the mind. There is a combination (you see) of our three great Spiritual Enemies, The Devil, the Flesh, and the World, against us; and these three agree in one, to undo us, and to destroy us. Now he that yieldeth to the temptations of the Devil, or maketh provision for the Flesh to fulfil it in the lusts thereof, or suffereth himself to be carried with the sway of the world to shape his course thereafter; preferring his own will before the known will of God: is a child of this world in respect of his Conversation.
8. Thirdly, The Children of this World are so called in regard their Portion is in this World. The children of Light content themselves with any small pittance which it pleaseth their heavenly Father to allow them here: being assured they shall be provided for with so much as shall be sufficient for them to maintain them during this their minority with a kind of subsistence. But the main of their portion, their full child's-part, their rich and precious inheritance, they expect not in this world. They well know it is laid up for them ( 〈 in non-Latin alphabet 〉 , there is laid up for me the Crown of righteousness: ) and that in a safe place, ( reserved in the heavens ) and that in safe hands ( kept by the power of God ) till they be grown up to it. As Joseph gave his brethren Provision for their Journey; but the full sacks were tied up, not to be opened till they were gotten home. Indeed rather, God himself is their portion: both here in part, and hereafter in full, But the Children we now speak of, if there be any natural or moral goodness, or usefulness in them, by the superabundant bountifulness of a gracious God in any respect or degree rewardable: habent mercedem. They have all they are like to have in hand: there is nothing for them, neither (for the most part) do they expect anything in reversion, which have the portion in this life, saith David, Psal. 17. If they have done him any small piece of service though unwittingly; they shall have their wages for it paid them to the uttermost: as Nebuchadnezzar had Egypt assigned him, as his wages for the service he did against Tyrus. If they be but bastard-sons, they shall yet have their portion set out for them; far beyond what they can either challenge as of right, or pretend to as by desert. But yet in this world only: The heavenly inheritance in the world to come, which is to descend unto the right heir when he cometh to age, is preserved for the legitimate Children only, such as are become the Sons of God by faith in Christ Jesus. As Abraham gave gifts to the Sons of his Concubines, and sent them away; and so we hear no more of them, nor of anything their father did for them afterwards: but Isaac in fine carried the inheritance, though he had not so much as the other had in present.
9. Those are the children of this World: but the Children of Light, who are they? I should enter into a very spacious field if I should undertake to declare the sundry significations of the word Light, as it is metaphorically used in the Scriptures; or pursue the resemblances between the metaphorical and spiritual Light, and the natural. To our purpose briefly; Light is either spoken of God, or of the things of God. First, God himself is light: a most pure, clear, and simple light; without the least allay or mixture of darkness. God is light, and in him is no darkness, saith St. John. The Father of lights, without so much as the least shadow of turning, saith St. James. And if God be rightly styled 〈 in non-Latin alphabet 〉 , the father of lights: it cannot be unproper, that his children be styled 〈 in non-Latin alphabet 〉 , the children of light.
10. Next the Word of God, that is a light too. Thy Word is a light unto my feet, Psal. 119. so called from the effect: because when it goeth forth it giveth light and understanding to the simple. The Law, which is but a darker part of that word, enlighteneth yet the eyes, Psal. 19. Lex lux. The Prophecies, the darkest part of all, yet are not without some degree of luster: they shine, saith St. Peter, though but as a candle in a dark place. But then the light of the Gospel, that is a most glorious light, shining forth as the Sun when he is in his greatest strength at noon day in Summer.
11. Hence also ariseth (as one light commonly begetteth another) a third light: the light of grace and saving knowledge, wrought in the hearts of men by the holy word of God, (set on by his holy Spirit withal accompanying it.) God, who bringeth light out of darkness, hath shined in your hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.
12. And where the light of grace is, there is another light also fourthly, that always attendeth thereupon, the light of comfort. For Grace and Comfort are Twins: the blessed inseparable effects of one and the same blessed Spirit. Lux orta est justo: there is sprung up (or as some translate it, there is sown) a light for the righteous, and joyful gladness for such as be true hearted. Psal. 97. The true heart, that is the light heart indeed. Light in both significations: light, without darkness; and light without sadness, or heaviness.
13. There is yet remaining a fifth light; the light of Glory. Darkness is an Emblem of horror. We have not a fitter similitude, whereby to express the miseries of the hell within us, (that of an evil conscience) or of the hell without us (that of eternal torments) than by inner and outer darkness. But light is a most glorious creature: than which, none fitter to express to our capacities, either the infinite incomprehensible Glory and Majesty of God, ( He clotheth himself with light as with a garment; and dwelleth in the light that no man can approach unto; ) or that endless glory and happiness which the holy Angels do now, and all the Saints in their due time shall enjoy in heaven (—