A Key Opening Mysterious Texts of Scripture, Collection of sermons 1 · Sermon 2
THE SMOAKING FLAXE. A Sermon preached at Lambeth before his Grace, the Lord Biſhop of London, and other his Majeſties Commiſsioners in cauſes Eccleſiaſticall, Decemb. 5. 1618. THE SECOND SERMON.
MAT. 12. & 20. ESAY 42. & 3.
And ſmoaking Flaxe ſhall he not quench.
Moſt REVEREND, &c.
THe ſweet temper, and gracious diſpoſition of our bleſſed Redeemer, is as the ſap in the root, which conveyeth life to the two branches of this Scripture. For by it the d…y and bruiſed reed is nouriſhed, as with moiſture ſupplyed; and the ſmoaking flaxe and dying lampe is refreſhed, as it were with oyle: That, he will not break, this, he will not quench.
Luk. 4.18.He, who came to heale the broken hearted, and ſet at liberty them that are bruiſed, will not breake the bruiſed reed. Hee, who was ſent to give light to them that ſit in darkneſſe, Luk. 1.79. foreign. ita 70 Interp. Eſay 53 4.and in the ſhadow of death, will not quench the ſmoaking flaxe, or dimly burning weeke. He, who bare all our infirmities, and carried our ſorrowes, will not lay too heavie a burthen upon thoſe that are truely humbled, but will ſo lightly paſſe over their ſinnes, that he will not breake or cruſh in pieces the bruiſed reed, nor tread out the ſmoaking flaxe.
This Text ſpeaketh peace and much comfort, yet not to all, but to the contrite ſoule only.Matth. 27.30. The bruiſed and ſoft reed ſhall not be broken, but the ſtiffe and hard reed, like that wherewith Chriſt was ſmitten, ſhall be broken. They who after their ſinnes committed relent not at all, they who are not troubled in conſcience, nor cruſhed with feare of judgement, but ſtand in juſtification of their ſinnes, and excuſe their prophane ſports on the Lords day, ſaying, they uſe but lawfull recreations, and their defiling the fleſh, by pretending that it is but a tricke of youth, and their drunkenneſſe, that it is but good fellowſhip, and their ſacriledge, that it is the cuſtome to pay no more; and cover other vices with the like cloakes, may challenge no intereſt in this promiſe: but the bruiſed reed, that is, the contrite ſinner, he who is diſpleaſed with himſelfe, becauſe he hath diſpleaſed his gracious God; he whoſe ſpirit grieveth, becauſe he hath grieved Gods holy Spirit; he who becauſe he hath done that which God abhorreth, abhorreth himſelfe in duſt and aſhes; hee who when God chaſteneth him for his ſinnes, kiſſeth his heavenly Fathers rod, and acknowledgeth that hee deſerveth farre ſmarter blowes than thoſe which yet hee feeles; hee who goeth mourning all the day long, and will never be at peace with himſelfe, till hee hath made his peace with his Maker; hee who alwaies feeling the weight of his ſinnes, ſigheth and groaneth under them, and never ceaſeth to offer up prayers to God with ſtrong cries, till hee be eaſed of them. Are wee ſuch bruiſed reeds? We often in ſtead of denying ungodlineſſe and worldly luſts, have with Peter denied our Maſter; but doe wee weep bitterly with him, and (as hee) whenſoever hee heard the Cocke crow after the deniall of his Maſter, fell on weeping afreſh; ſo, doe the wounds of our conſciences bleed afreſh at the ſight of every object, and hearing of every ſound, which puts us in mind of our crimſon ſinnes? We have polluted our beds with David, but doe wee cleanſe them as he did? doe wee make our couches to ſwimme with teares of repentance? Wee have intertained with Mary Magdalen many ſoule ſinnes, like ſo many uncleane ſpirits; but have wee broken a boxe of precious oyntment upon Chriſts head, or kneeled downe and waſhed his feet with our teares? If wee have done ſo, then are we bruiſed reeds indeed, and ſhall not be broken; but if otherwayes wee be not bruiſed in heart for our ſinnes, and breake them off by mature repentance, wee ſhall bee either broken for them by ſore chaſtiſements in this world, or (which is worſt of all) like unfruitfull and rotten trees, be reſerved to be fuell for Hell fire.
But becauſe the bruiſed reed was the meaſure of my former diſcourſe, I will now fall to blow the ſmoaking flaxe, which Chriſt will not quench. To quench the light, eſpecially the light of the ſpirit in our hearts, ſeemeth to bee a worke of darkneſſe, how then may it bee aſcribed to the Father of lights, or what meaneth the Prophet to deny that Chriſt will doe that which is ſo repugnant to his nature, that if he would, he could not doe it? Religiouſly learned antiquity hath long ago aſſoyled this doubt, teaching us, that God quencheth as he hardneth, Non infundendo malitiam, ſed ſubducendo gratiam, not by pouring on any thing like water to quench the flame, but by taking away that oyly moiſture which nouriſheth it. Our daily experience ſheweth us, that a lampe or candle may bee extinguiſhed three manner of wayes at leaſt:
1. By a violent puffe of winde.
2. By the ill condition of the weeke, indiſpoſed to burne.
3. By want of waxe, or defect of oyle to feed it.
Even ſo the light of the Spirit may be quenched in us by three meanes: either by a violent temptation of the evill ſpirit, as it were a puffe of wind; or by the inbred corruption of our nature, repelling grace, which fitly reſembleth the indiſpoſition of the week to take fire, or keep in it the flame; or laſtly, by ſubtraction of divine grace, which is the oyle or ſweet waxe that maintaineth this light. By the firſt meanes the Divell, by the ſecond man himſelfe, by the third God quencheth the light of the ſpirit in them who love darkneſſe more than light; but ſuch are not thoſe, who in my Text are compared to ſmoaking flaxe. For though they have ſmall light of knowledge to ſhine to others, yet they have heat of devotion burning in themſelves:Hil. In haec verba igniculum fidei concipientes, & quadam dilectione cum carne, juxta fumantes quos Chriſtus non extinxit, ſed incendit in iis ignem perfectae charitatis. they are ſuch, ſaith St. Hilary, Who conceiving in themſelves a ſmall ſparke of faith, becauſe they are in part ſtill fleſh, burne not cleerly, but as it were ſmoakily, whom Chriſt will not quench, but kindle in them the fire of perfect charity. St.*Greg. in Evan. Dom. Quod ſacerdotes lineis uterentur veſtibus. Gregory by ſmoaking flaxe underſtandeth the Aaronicall Prieſthood now dimly burning, and ready to go out, he thinketh the flaxe to have ſome reference to the Prieſts linnen garments made of it. Tertullian paraphraſeth the ſmoaking flaxe, Momentaneum gentium fervorem, The momentary fervour of the Gentiles, in whom the light of nature by ſinfull filthineſſe being extinct, exhaleth moſt peſtiferous fumes of noyſome luſts. St.aChryſoſt. in Matth. ca. 2. foreign. Chryſoſtome and St. Auſtin through the ſmoake diſcerne the Scribes and Phariſees, and other enemies of Chriſt, their envie and malice which ſoultred within them, but brake not out into an open flame. Whom Chriſt quenched not, that is, deſtroyed not, though he could have as eaſily done it, as breake a reed already bruiſed, or tread out a ſtinking ſnuffe caſt upon the ground. But theſe expoſitions in the judgement of later Divines ſeem either conſtrained and forced, or at the leſt too much reſtrained and narrow. They therfore extend the meaning of them to all weak Chriſtians, either newly converted or relapſed,bPintus. In quibus tamen relucet aliquid bonae ſpei. cJunius.Scintilla aliqua pietatis veluti moribunda. dAquinas.Tepidi ad opus bonum, habentes tamen aliquid gratiae. eArboreus.Extinctioni vicini. fGuilliandus.Qui ſceleribus graviſsimis, ſeu fumo quodam oculos bonorum offendunt, & veluti foetore corruptae famae mores piorum infeſtant: Breathing out bitter fumes for their ſinnes, offending the godly with the ill ſavour of their lives, luke-warm to good workes, neere extinction, in whom yet remaines ſome light of faith and hope, though very obſcure, ſome warmth of charity, ſome ſparke of grace. Comfort then, O comfort the fainting ſpirits, and cheare up the drouping conſcience, ſay to the bruiſed reed that is now unfit to make a pipe to ſound, or a cane to write the praiſes of God, thou ſhalt not be broken; and to the ſmoaking flaxe, which gives but a very dimme light, and with the fume offendeth the eyes of the godly, and with the ſtench their noſes, thou ſhalt not bee quenched. Nothing is ſo eaſie as to breake a reed already bruiſed, the leaſt weight doth it; nothing ſo facile as to quench ſmoaking flaxe, the leaſt touch doth it: yet ſo milde was our Saviour, that he never brake the one, nor quenched the other. The flaxe or weeke ſmoaketh, either before it is fully kindled, or after it is blowne out. If we conſider it in the firſt condition, the morall or ſpirituall meaning of the Text is, that Chriſt cheriſheth the weake endeavours, and ſmall beginnings of grace in his children. For we muſt know, that in our firſt converſion the meaſure of grace is but ſmall in us, and mixt with much corruption, which if Chriſt ſhould quench, there would be found never a cleere burning lampe in his Church; but hee moſt graciouſly preſerveth it, and augmenteth it, becauſe it is a ſparke from heaven kindled by his owne ſpirit: and it much illuſtrateth his glory, to keep it from going out, notwithſtanding the indiſpoſition of the weeke to burne, and continuall blaſts of temptation ready to blow it out. I ſaid in my haſte, quoth David, I am caſt out of thy ſight: there is ſmoake in the flaxe,Pſal. 31.22. yet was not the flaxe quenched; for he addeth, yet thou heardeſt the voice of my prayer. Jonas in like manner cries, I am caſt out of thy ſight: Jonah 2.4.there is ſmoak in the flaxe, yet was not the flaxe quenched; for he addeth immediatly, yet I will looke againe to thy holy Temple. If thou wilt, thou canſt, Matth. 8.2.ſaid one poore man in the Goſpel. Lord, if thou canſt, ſaid another;Marke 9.22. both theſe were as the ſmoaking flaxe in my Text. For the former doubted of Gods power, the latter of his will, yet neither of both were quenched. O miſerable man that I am, ſaith S. Paul, in the perſon of a Chriſtian travelling in his new birth, who ſhall deliver me from this body of death? here is a cloud of ſmoak, Rom. 7.24.25.yet it is blown away in an inſtant, and the flame breaketh out, and blazeth into Gods praiſes; Thankes be unto God, who hath given us victory through Jeſus Chriſt. Man for a little ſmoake will quench the light; but Chriſt every where cheriſheth the leaſt ſparke of grace, and bloweth it gently by his ſpirit, till it breake forth into a flame. To encourage us the more, hee accepteth the will for the deed, and a good aſſay for the performance. If thou canſt but ſhed a teare for thy ſins, he hath a bottle to put it in; if thou ſteale a ſigh in ſecret, he hath an eare for it; if thy faith be but as a graine of muſtard ſeed, it ſhall grow to a great tree. Nathanael at the firſt had but a ſmall ground to beleeve that Chriſt ſhould bee the Meſſias; but afterwards Chriſt made good his words unto him, hee ſaw greater things to build his faith upon: Becauſe I ſaid unto thee, John 1.50.I ſaw thee under the fig-tree, beleeveſt thou? thou ſhalt ſee greater things than theſe. Apollos at the firſt was but catechized in Johns Baptiſme,Act. 18.27.28. but afterwards Aquila and Priſcilla expounded unto him the way of God more perfectly, and hee helped them much which had beleeved through grace: for hee mightily convicted the Jewes, and that publikely, ſhewing by the Scriptures that Jeſus was Chriſt. Joſeph of Arimathea, richer in grace than wealth, and a great diſpreader of the Goſpel, and (as many ancient Writers report) the firſt planter of Chriſtian Religion in this Iſland, yet till Chriſts death had ſmall courage to profeſſe him; but when the evening was come, Mar. 15.42.43.which was the preparation, that is, the day before the Sabbath, hee went in boldly unto Pilate, and craved the body of Jeſus. Saint Auguſtine at the firſt was drawne to the Church by the luſtre of Saint Ambroſe his eloquence, as himſelfeaAug. confeſſ. l. 5. c. 4. confeſſeth: but afterwards he was much more taken with the ſtrength of his proofe, than the ornaments of his ſpeech; and God by his Spirit ſo blowed the ſparke of divine knowledge in this ſmoaking flaxe, that the Church of God never ſaw a cleerer lamp burning in it ſince it had him.
If we conſider the ſmoaking flaxe in the ſecond condition, to wit, after the lampe is blowne out, the ſpirituall meaning is, That thoſe in whom there was ever any ſpark of ſaving grace, ſhall never be quenched; or that after the moſt fearfull blaſt of temptation, there remaines yet ſome divine fire in the heart of every true beleever, which Chriſt will never quench. Chriſt will not quench the ſmoaking flaxe, if there bee any ſparke of divine fire in it: yet if this ſparke bee not blowne, and the weeke enlightened againe, it will dye; in like manner if wee doe not according to the Apoſtles precept,2 Tim. 1.6. foreign, ſtirre up the grace of God in us, and uſe the utmoſt of our religious endeavours to kindle againe the lampe of faith in our ſoules, that ſparke of divine faith and ſaving grace which wee conceive that wee have, will dye. As it is not preſumption, but faith, to bee confident in Gods promiſes when wee walke in his Ordinances; ſo it is not faith, but preſumption, to aſſure our ſelves of the end, when wee neglect the meanes of our ſalvation. Wee may no otherwiſe apprehend or apply unto our ſelves the gracious promiſes made to all true beleevers in the Goſpel, than they are propounded unto us, which is not abſolutely, but upon conditions by us to bee performed through the helpe of divine grace, namely, to waſh our ſelves, Eſa. 1.16, 17.to make us cleane, to put away the evill of our doings from before Gods eyes, to ceaſe to doe evill, to learne to doe well, to ſeeke judgement, to relieve the oppreſſed, to judge the fatherleſſe, Dan. 4.27. Job 41.…. Apoc. 3.19. Mat. 3.8.and to pleade for the widow, to breake off our ſinnes by righteouſneſſe, and our iniquity by ſhewing mercy to the poore, to abhorre our ſelves, and repent in duſt and aſhes, to remember from whence wee are fallen, and doe our firſt workes, to bee zealous and amend, and to bring forth fruits meet for repentance. To argue from a ſtrong perſwaſion of our election, and from thence to inferre immediately aſſurance of ſalvation, is, as Tertullian ſpeaketh in another caſe, aedificare in ruinam. The ſafe way to build our ſelves in our moſt holy faith, and ſurely faſten the anchor of our hope, is to conclude from amendment of life, repentance unto life: from our hatred of ſinne, Gods love unto us: from hunger and thirſt after righteouſneſſe, ſome meaſure of grace: from godly ſorrow and ſonne-like feare, and imitation of our heavenly Father, the adoption of ſonnes: from continuall growth in grace, perſeverance to the end: from the fruits of charity, the life of our faith: and from all, a modeſt aſſurance of our election unto eternall life. Not curiouſly to diſpute the Scholaſticall queſtion concerning the abſolute impoſſibilitie of the apoſtacy of any Saint, and the amiſſibility of juſtifying faith, which many learned Doctours of the Reformed Churches hold fitter to bee extermined than determined, or at leaſt confined to the Schooles, than defined in the Pulpit: that wherein all parties agree is ſufficient to comfort the fainting ſpirits, and ſtrengthen the feeble knees of any relapſed Chriſtian; That God will never bee wanting to raiſe him, if hee bee not wanting to himſelfe. But if when hee is returned, with the Sow to his wallowing in the mire, hee taketh delight therein, and never ſtriveth to plucke his feet out of it, nor riſe up out of the dirt, if hee never cry for helpe, nor ſo much as put forth the hand of his faith, that Chriſt may take hold of it, and by effectuall grace draw him out of the mudde: hee will certainly putrifie in his ſinnes. Hee that heareth the Word of God preached, and aſſenteth thereunto, and is moſt firmly perſwaded of Gods love to him for the preſent, if through the rebellion of the fleſh againſt the ſpirit, or the ſuggeſtions of Sathan, or by the wicked counſels and examples of others, hee chargeth himſelfe with any foule ſinne, either of impiety againſt God, or iniquity againſt men, or impurity againſt his owne body, doth not his conſcience tell him, that God is highly diſpleaſed with him? doth hee not feele the effects of his wrath in his ſoule, and oftentimes in his body and eſtate alſo? and if the hand of God upon him bring him not to a ſight, and a ſenſe, and an acknowledgement, and a deteſtation alſo of his ſinne, dare any man ſecure his ſalvation? On the contrary, if after his relapſe, his heart ſmite him, and hee feeles the pricke of conſcience, if there bee any ſparke in the weeke, any bitter fume drawing teares from his eyes, any fervour of zeale, any heate of love in him, any vehement deſire of ſaving grace, though hee receive the ſentence of death in himſelfe, and breathe out his laſt gaſpe in a diſconſolate ſigh, and with a lamentable groane; yet none doubteth, but that he may paſſe even by the gates of Hell into Heaven. There is nothing ſo eaſie or frequent, as for a man to ſlip or fall who walketh upon the ice; and what is this world, compared by Saint John to a ſea of glaſſe, Apoc. 15.2.but ſlippery ice? in which though they who goe moſt warily ſlide often, and receive grievous falls; yet they may take ſuch hold on the one ſide upon the promiſes of God,Jer. 31.40. (I will not turne away from them to doe them good, but I will put my feare in their hearts, that they ſhall not depart from mee:) and on the other ſide upon Chriſts praier, (I have prayed for thee that thy faith faile not) that they fall not irrecoverably, or ſo dangerouſly, as that they dye of their fall. Luke 22.31.For whoſe comfort in their fearfulleſt conflicts with diſpaire, I will lay ſuch grounds of confidence, as will amount to a hope that maketh not aſhamed, and at leaſt to a morall aſſurance of the recovery of their former eſtate.
In the ninth of Proverbs and the firſt, wee have a deſcription of a houſe built by Wiſedome:bProv. 9.1. Wiſedome, ſaith hee, hath built her an houſe, ſhee hath hewen out her ſeven pillars. By this houſe, albeit ſome of the Ancients underſtand the incarnation of the Sonne of God, who is the Wiſedome of his Father, and might bee ſaid then to build him an houſe, when hee framed a body to himſelfe; yet may it bee applyed to the ſpirituall houſe, which every Chriſtian buildeth by faith upon the rocke Chriſt Jeſus; for as that, ſo this ſtandeth upon ſeven pillars:
1. The conſtancy of Gods love in Chriſt.
2. The certainty of his decrees.
3. The truth of his promiſes.
4. The power of regenerating grace.
5. The efficacy of Chriſts prayer and interceſſion for all Beleevers.
6. The ſafegard of the Almighties protection.
7. The teſtimony of the true ancient Church, which the Apoſtle himſelfe graceth with the title of the pillar and ground of truth.
The firſt pillar to ſupport this building is the conſtancy of Gods love to all that are in Chriſt; which may be thus hewen to our purpoſe. They upon whom God ſetteth ſuch an eſpeciall affection in Chriſt, that hee maketh a covenant of peace, and entreth into a contract of marriage with them, can never bee caſt utterly out of favour, much leſſe grow into eternall hatred and deteſtation, in ſuch ſort that they become the objects of endleſſe miſery, and ſubjects of everlaſting malediction. For this kindneſſe, whereby the Lord our Redeemer hath mercy on us, Eſa. 1.54.8. With everlaſting kindneſſe will I have mercy on thee, ſaith the Lord thy Redeemer. Ver. 10. The mountains ſhal depart, and the …ls be removed, but my kindneſſe ſhall not depart from thee, neither ſhall the covenant of my peace be removed.is everlaſting. The covenant of this peace is immoveable, this contract is indiſſoluble:*Hoſ. 2.19, 20. I will betroth thee unto mee for ever; I will betroth thee unto mee in righteouſneſſe, and in judgement, and in loving kindneſſe, and in mercies. I will betroth thee unto mee in faithfulneſſe, and thou ſhalt know the Lord. But all true beleevers are embraced with this love, compriſed within this covenant, parties in this contract. What then can ſteale their hearts from Chriſt, or alienate his love from them?zRom. 8, 35.38. What ſhal ſeparate them from this love of God in Chriſt? ſhall tribulation, or anguiſh, or perſecution, or famine, or nakedneſſe, or perill? No, neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhall be able to ſeparate us from the love of God which is in Chriſt Jeſus our Lord. That fire which generateth and produceth its owne fuell can never goe out; and what is the fuell which nouriſheth this heavenly flame, but grace and vertue in us, which it ſelfe continually worketh in all them that are new creatures in Chriſt? Men affect others becauſe of worth: but contrariwiſe, Gods affection cauſeth worth in all who are indeared unto him. All the ſpirituall beauty they have wherewith he is enamoured, is no other than the reflection and gliſening of the beames of his grace, which aHeb. 12.2. Looking unto Jeſus the beginner and finiſher of our faith.beginneth and conſummateth all good in us, bPhil. 2.13. For it is God that worketh in us both to will and to doe of his good pleaſure.working in us both the wil & the deed. Philoſophy teacheth that the celeſtiall and ſuperiour bodies work upon the terreſtriall and inferiour, but not on the contrary. The ſtormes or calmes in the aire change not the motions or influence of the ſtarres: but contrariwiſe the motions, conjunctions and influences of the Starres cauſe ſuch variety in the ayre and earth. The rayes of the viſible Sunne are not moved at all by the motion of the object, but immoveably flow from the body of that Planet; and though bluſtering windes tyrannize in the ayre, and remove it a thouſand times out of its place in an houre, yet they ſtirre not therewith: in like manner, though our affections are tranſported with every gale of proſperity and ſtorme of adverſity, and our wills ſomewhat yeeld to every wind of temptation; yet Gods affections, like the beames of the Sunne, remaine immoveable where they are once fixed. Wee play faſt and looſe even with thoſe oftentimes to whom wee are bound in the ſtrongeſt bonds of duty and love; wee praiſe and diſpraiſe with a breath, frowne and ſmile with a looke,Eſay 55.8. love and hate with a conceit: but Gods affections are not like ours, John 13.1.nor are his thoughts our thoughts. For having loved his owne which were in the world, 2 Tim. 2.13.hee loveth them unto the end: and though we beleeve not, yet hee abideth faithfull; he cannot deny himſelfe.
The ſecond pillar is the certainty of Gods decree for the ſalvation of the Elect; 2 Tim. 2 19.and thus I reare it up. The foundation of God ſtandeth ſure, having this ſeale, The Lord knoweth them that are his. How ſhould hee not know them whom he fore-knew before the world began, and wrote their names in the booke of life?Apoc. 13.8. Phil. 4.3 With my fellow labourers, whoſe names are in the book of life. Exod 28.21. A glorious type whereof was the engraving the names of the twelve Tribes in twelve precious ſtones, with the point of a Diamond, never to be razed out. To ſeduce any of the Elect, our SavioursaMat. 24.24. And they ſhall ſhew great ſignes and wonders, in ſo much that if it were poſsible they ſhall deceive the very Elect. If ſuppoſeth it to be impoſſible, for this were to plucke Chriſts ſheep out of his hand, bJoh. 10.28, 29 They ſhall never periſh, neither ſhall any man pluck them out of my hand: My Father which gave them … is greater than all, and no man is able to plucke them out of my Fathers hand.which none can do. All the Elect are thoſe bleſſed ones on Chriſts right hand, to whom he ſhall ſay at the day of Judgement,cMat. 25.34. Come ye bleſſed of my Father, inherite the kingdome prepared for you before the foundation of the world was laid: they are the Church of the firſt borne, which are written dHeb. 12.23.in heaven. Now although all that yeeld their aſſent to ſupernaturall verities revealed in Scripture, may not preſume that their names are written in the booke of life; for Simon Magus beleeved, yet was he ineAct. 18.13, 23 the gall of bitterneſſe, and bond of iniquity: nay thefJam. 2.19. Divels themſelves, as St. James teacheth us, beleeve, who aregJude 6. reſerved in chaines of darkneſſe, unto the judgement of the great day: yet they who beleeve in God embrace the promiſes of the Goſpell, with the condition of denying of ungodlineſse, and worldly luſts; and living godly, righteouſly, and ſoberly in this preſent world, and lay faſt hold on Chriſt, have (no doubt) attained that faith, which Saint Paul ſtileth,hTit. 1.1. the faith of Gods Elect: and SaintiAct 13.48. & 15.9. Luke maketh an effect of predeſtination to eternall life: for ſuch akRom. 3.28. Joh. 1.12. faith purifieth the heart, juſtifieth before God, putteth us into the ſtate of adoption, worketh by love, and is accompanied with repentance unto life: which gifts are never beſtowed upon any reprobate, if we will beleeve the ancientlGreg. l. 28. in Job. c. 6. Extra Eccleſiae menſuras omnes reprobi, etiamſi intra fidei limitem eſſe videantur. Aug. cont. Pel. l. 1. c 4 & de unit. eccl. c. 23. Hoc donum prop…ium eſt eorum qui regnabunt cum Chriſto. Plin. nat. hiſt. l. 21. c. 8. Poſtquam d… ficere cuncti flores, m…defactus aqua reviviſcit, & hybernas coron is facit. Fathers. The ſeed of this faith being ſown in good ground, taketh deepe root downeward in humility, and groweth upward in hope, and ſpreadeth abroad by charity, and bringeth forth fruits of good workes in great abundance: it reſembleth the true Amaranthus, which, after all the flowers are blowne away, or drop downe at the fall of the leafe, being watered at the root, reviveth and ſerveth to make winter garlands: even ſo a firme and well grounded beliefe, after the flowers of open profeſſion of Chriſt are blown away by the violent blaſts of perſecution and temptation, being moiſtened with the dew of grace from heaven, and the water of penitent teares, reviveth againe, and flouriſheth and furniſheth the Church, Chriſts Spouſe, as it were with winter garlands, unlooked and unhoped for.
The third pillar. The love of God is not more conſtant than his decrees are certaine; nor his decrees more certaine than his promiſes are faithfull: Therefore in the third place I erect for a third pillar, to ſupport the doctrine delivered out of this Scripture, the promiſe of perſeverance; which I need not hew nor ſquare for the building, it fitteth of it ſelfe. For it implieth contradiction, that they who are endued with the grace of perſeverance, ſhould utterly fall away from grace. Conſtancy is not conſtancy if it vary, perſeverance is not perſeverance if it faile. And therfore S.mAug. de bono perſev c. 6. Hoc donum ſuppliciter emereri poteſt, ſed cum datum eſt, contumaciter amittti non poteſt; promodo enim poteſt amitti, per quod fit ut non amittatur, etiam quod poſsit amitti? Auſtin acutely determines, that this gift may be obtained by humble praier, but after what it is given, it cannot bee leſt by proud contumacy: for how ſhould that gift it ſelfe bee loſt, which keepeth all other graces from being loſt, which otherwiſe might bee loſt? When I name the gift of perſeverance in the ſtate of grace, I underſtand with that holy Father, ſuch a gift, *Aug. de correp. & gr…t. c. 12. Non ſol… n ut ſine iſto dono perſev…rantes eſſ… non poſſunt, verum etiam ut per hoc donū non niſi perſeverantes ſint. Gratia qua ſubventum eſt infirmitati voluntatis humanae, ut indeclinabiliter & inſuperabiliter ageretur, & quam vis infirma non deficeret nec adverſitate aliqua vinceretur, ſed quod bonum eſt invictiſsimè vellet, & hoc differere invictiſsimè nollet.not onelyonly without which wee cannot perſevere, but with which we cannot but perſevere. Such an heavenly grace, whereby the infirmity of mans will is ſupported in ſuch ſort, that it is led by the ſpirit unfailably and unconquerably, ſo that though it be weake, yet it never faileth, nor is overcome by any temptation, but cleaveth moſt ſtedfaſtly to that which is good, and cannot by any power bee drawne to forſake it. This gift of the faithfull is ſhadowed out by thoſe ſimilitudes (whereto the godly and righteous man in Scripture is compared) viz. of a aPſal. 1.3.tree planted by the river ſide, whoſe leafe ſhall not wither. Of the hill of Sion, which may not be removed, but ſtandeth faſt for ever, Pſal. 125.1. Of a bMat. 7.24.houſe built upon a rocke, Quae
Obvia ventorum furiis expoſtaque ponto
Vim cunctam, atque minas perfert coelique mariſque
Ipſa immota manens.
Upon which though the raine deſcended, and the flouds came, and the windes blew and beat on it, yet it fell not; for it was founded upon a rocke: but it is fully, plainly, and moſt evidently expreſſed, & promiſed in thoſe words ofcJer. 32.40. Jeremy, I will make an everlaſting covenant with them, that I will not turne away from them to doe them good, and I will put my feare in their hearts, that they ſhall not depart from me. Which Text of the Prophet is by thedHeb. 5.10. Apoſtle applied to the faithfull under the Goſpel, and thus expounded by S. Auſtin:eAug. l. de bono perſev. c. 2. Timorem dabo in cor, ut non recedant, quid eſt aliud quam talis ac tantus erit timor, ut mihi perſeveranter adhaereant? I will put my feare in their hearts, that they depart not from me, what is it elſe than to ſay, the feare which I put in their hearts ſhall be ſuch, and ſo great, that they ſhall aſſuredly or perſeveringly cleave unto me?
They whoſe hearts are kept alwaies in this feare, need never feare finall Apoſtacy from God. CounterfeitfSen. de clem. l. 1. Nemo poteſt perſonam diu ferte, ficta cito in naturam ſuam recidunt. things are diſcovered by their diſcontinuance & variation, but true by their laſting. That which glareth for a time in the aire, and out-braveth the ſtars, even of the firſt rank or magnitude, but after a few daies playeth leaſt in ſight, is a Comet, no true ſtarre: Stella cadens, non eſt ſtella, cometa fuit. Likewiſe that which gliſtereth like gold, yet endureth not the fire, is Alchymy ſtuffe, no pretious metall. The ſtone that ſparkleth like a Diamond, yet abideth not the ſtroke, is a corniſh or counterfeit, not a true orient Diamond. It is artificiall complexion and meere painting, not true beauty, which weareth out in a day, and is waſhed off with a ſhowre. Feigned things, and falſe, ſaith thegCic. de …ſ…c. l. 3. Ficta omnia tanquam ſloſculi decidunt, vera gloria …adices agi…, … que etiam propagatur. Oratour, ſoone fall like bloſſomes; true glory taketh root, and ſpreadeth it ſelfe. The truth himſelfe, ourhJoh. 8 31. Lord and Saviour, maketh perſeverance a certain note of true Diſciples: If yee continue in my word, then are you my Diſciples indeed. Would any of you know whether he be a true ſonne of God, and member of Chriſt? he can by no thing ſo infallibly finde it in himſelfe, as by the gift of perſeverance. This St.i1 Joh. 2.19. John giveth for a touch-ſtone of a true Apoſtle, They went out from us, but they were not of us: for if they had beene of us, they would have continued with us; but they went out, that they might bee made manifeſt that they were not of us. Saint Paul of a truekHeb. 3.6. member of Chriſt, or temple of the holy Ghoſt: But Chriſt is a ſonne over his owne houſe, whoſe houſe are wee, if wee hold faſt the confidence and the rejoycing of the hope firme to the end. SaintlAug. de correp. & grat. c. 9. Tunc verè ſunt quod appellantur, ſi manſe…int in co propter quod ſic appellantur. Auguſtine of the true children of God: Then they are truely what they are called (the ſonnes of God) if they continue in that for which they are ſo called.
The fourth pillar I named unto you was the power of regenerating grace, 1 Pet. 1.3, 4.whereby wee are begotten againe unto a lively hope by the reſurrection of Jeſus Chriſt from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reſerved in heaven for us. That which is incorruptible cannot bee deſtroyed or periſh; that which is reſerved for us, cannot be taken away from us. Now if any demand what preſerveth faith in the ſoule, in ſuch ſort that it is never habitually loſt, though the act thereof be ſometimes ſuſpended; I anſwer:
1. Outwardly, the powerfull miniſtry of the Word and Sacraments.
2. Inwardly, renewing grace infuſed into the ſoule at the firſt moment of our converſion.
This grace is by the holy Ghoſt termed the*Jam. 1.21. Receive with meekneſſe the engraffed word, which is able to ſave your ſoules. engraffed word, ſometimes thea1 Joh. 2.27. But the annointing which ye h…ve received of him abideth in you: and as it hath taught you, ye ſhall abide in him. annointing that abideth in us, ſometimes theb1 Cor. 3.16. Know ye not that ye are the temples of God, and that the ſpirit of God dwelleth in you? ſpirit dwelling in us, ſometimes a cJohn 4.14. Whoſoever drinketh of the water I ſhall give him, ſhall never thirſt, but the water that I ſhall give him ſhall be in him a Well of water ſpringing to everlaſting life.Well of water ſpringing up to everlaſting life, ſometimes Godsd1 John 3.9. Whoſoever is borne of God doth not cōmit ſin; for his ſeed remaineth in him. ſeed remaining in us, ſometimese1 Pet. 3.23. Being borne againe, not of corruptible ſeed, but of incorruptible, by the Word of God which liveth and abideth for ever. incorruptible ſeed: whence we may frame an argument like to that of our Saviours to Nicodemus, AsfJohn 3.6. That which is borne of the fleſh is fleſh, but that which is borne of the ſpirit is ſpirit. that which is borne of corruptible ſeed, is corruptible; ſo that which is borne of incorruptible ſeed, is incorruptible. How can he that is borne of incorruptible and ſpirituall ſeed be corrupted, and dye ſpiritually? how can hee that hath in his belly a Well of ever-ſpringing water, thirſt eternally? how can he in whom the annointing S. John ſpeaketh of abideth, putreſie in his ſinnes? how can hee in whom the ſpirit dwelleth, be eſtranged from the love of God? how can he that is borne of God, become a childe of the Divell? Saintg1 John 3.9. John ſtrongly argueth againſt it: Whoſoever is born of God cannot commit ſinne, becauſe he is borne of God. I conclude this argument with that daring interrogation of SainthAug. de bono perſev. c. 7. Contra tam claram veritatis tubam, quis voce… ull…s aua…t humanas? Auſtin; Againſt ſo cleere and loud ſounding trumpet of divine truth, what man of a ſober and watchfull faith will endure to heare any voices or words from man?
The fifth pillar is Chriſts prayer for the perſeverance of all true beleevers. The pillar is like to Jacobs ladder, that reacheth from earth to heaven; and though heaven and earth be ſhaken, yet this pillar will ſtand immoveable. I know, ſaith Chriſt, that thou, iJohn 16.23. Verely, verely, I ſay unto you, whatſoever you aske the Father in my name, he will give it you.O Father, heareſt mee alwaies. If wee obtaine whatſoever we aske for Chriſts ſake, ſhall not Chriſt obtaine what he asketh for us? If the Word of God ſuſtaine the whole frame of nature, ſhall not Chriſts prayer be able to ſupport a weake Chriſtian? Doth God heare the ſofteſt voice, and loweſt ſigh and groane of his children upon earth, and will he not heare the loud cry of his Sonne in his boſome in heaven? What therefore if Sathan ſeeke to winnow us like wheat? SaintkCypr. de ſimpl. prelat. Triticum non rapit ventus, manes paleae tempeſtate jactantur. Cyprian biddeth us never to feare blowing away: It is empty chaffe that is blowne away with the winde, the corne ſtill abides on the floore. Shall Sathans fanning bee more powerfull to ſcatter, than Chriſts prayer to gather us? ſhall any winde of temptation be of more force to blow us out of the heape, than the breath of Chriſt himſelfe to keep us in?lLuke 21.31, 32. Sathan hath duplicate page duplicate page ſought to winnow you like wheat; but I have prayed for thee, that thy faith faile not. Upon which words SaintaAug. de correp. & grat. c. 8 Quando rogavit Chriſtus ne Petri fides deficeret, quid aliud rogavit niſi ut haberet in fide liberrimam, fortiſſimam, perſeverantiſſimam voluntatem? Auſtin thus enlargeth himſelfe: When Chriſt prayed for Peter, that his faith might not faile, what did hee pray for elſe, but that he might have a moſt free, a moſt firme, a moſt conſtant will to continue in the faith? Yea, but it may be excepted, that this praier of Chriſt is a good protection for St. Peter, but not for us: he is thereby ſecured from Apoſtacy, not we. Why ſo? Peter is not here conſidered as the firſt precious ſtone in the foundation of the heavenly Jeruſalem, ſhining in ſpirituall graces above his brethren; but as one graine or ſeed among others to bee winnowed by Sathan, which is the common caſe of all the faithfull: & therefore what Chriſt prayed for Peter, he prayed for all of the ſame heape that then were, or hereafter ſhall be winnowed by Sathan. Thus SaintbAug. de correp. & grat. c. 12. Dicente Chriſto rogavi pro te, ne deficiat fides tua, intelligamus ci dictum qui aedificatur ſuper petram, ita homo D… in Domino gloriatur, non ſolum quia miſericordiam conſecutus ut eſſet fidelis, ſed etiam quia fides ipſa non deficit. Auſtin conceiveth of our Saviours prayer, when Chriſt ſaid, I have prayed for thee, Peter, that thy faith faile not; let us underſtand it to be ſpoken to him that is built upon a rocke: for hereby the man of God boaſteth in the Lord, not only becauſe he hath obtained mercy to become a beleever, but alſo becauſe faith it ſelfe faileth not. Nay, our Lord himſelfe thus expoundeth himſelfe:cJohn 17.20, 21, 23. Neither pray I for theſe alone, but for them alſo which ſhall beleeve on me through their word, that they may be alſo one in us: I in them, and thou in mee, that they may bee made perfect in one, &c. I will cloſe this ſtraine with a quaver, like to that ofdPlin. in panegyr. lurat is per quem juramus. Pliny to Trajane, What a favour is this, what ſecurity, what happineſſe, he ſweareth by whom wee all ſweare? ſo may I ſay with farre greater reaſon, What a favour doth God vouchſafe unto us, what ſecurity doth he give us, what a happineſſe is it for us, Orat is per quem oramus; Hee prayeth for us by whom wee pray, nay, to whom we pray: by whom we pray as our Mediatour; to whom we pray as God, and in whoſe name we obtaine all that we pray for?
The ſixth pillar is a pillar of braſſe, as ſtrong as a caſtle of Diamond, to ſecure the perſon of the faithfull, the ſafegard of Gods protection. This pillar is thus erected by Sainte1 Pet. 1.4, 5. Peter, Thoſe that are begotten againe to a lively hope, are kept by the power of God through faith unto ſalvation; and therefore cannot be drawn away through infidelity to perdition. The Patrons of the apoſtacy of Saints cannot infringe this argument, unleſſe they could weaken or ſhorten the arme of the Almighty, who is f2 Tim 1.12.able to keep that which is committed unto him againſt that day; and not able only, butg2 Theſ. 3.3. faithfull alſo to eſtabliſh us, and keep us from evill, and confirme us, not for a time only, but to the end, that we may be h1 Cor. 1.8.blameleſſe in the day in the Lord Jeſus: which, according to his gracious promiſes, hee moſt certainly performeth two manner of wayes:
1. Partly by arming us continually with new ſtrength of grace to reſiſt temptation, in what kind ſoever.
2. Partly by inhibiting and reſtraining the aſſaults themſelves, both in reſpect of
1. The violence,
2. The continuance of them.
To the firſt point SaintiGreg. l. 28. moral in Job c. 7. Novit pro cuſtodia noſtra reſtringere quod contra nos egredi pro juſtitiae …xercitio permittit, ut ſaeviens nos dilua… procella, non mergat. Gregory ſpeaketh pertinently: Our gracious God for our health and ſafety knoweth how to keep that within bounds, which hee ſuffereth in juſtice to goe out againſt us, in ſuch ſort that the raging ſtorme ſhall waſh us all over, but ſhall not drowne us.
The ſecond point SaintaAmbr. comment. in 1 Corinth. 10. Non plus permittitur ei imponi, quàm ſcitur ferre poſſe, ut quarto die pati non permittatur, qui ſcitur ultra triduum non poſſe tolerare. Ambroſe fully hitteth: God, ſaith he, doth ſo proportion the burthen to our ſhoulders, that hee ſuffereth not more to bee laid upon any, than he knoweth may be borne, ſo that he permitteth not a man to be in durance the fourth day, whoſe patience he knoweth cannot hold out beyond the third. The Apoſtles words reach home to both:b1 Cor. 10.13. God is faithfull, who will not ſuffer you to bee tempted above that you are able, but will with the temptation alſo make a way to eſcape, that you may be able to beare it: Hoc eſt ſcutum Vulcanicum, This is armour of proofe indeed againſt darts, arrowes, bullets, ſwords, or puſh of pike. If we ſhall never be tempted above our ſtrength, we ſhall alwayes be ſtrengthned above temptation; and conſequently, never bee overcome of it.cPlin l. 12. nat. hiſt. c. 9. Fluctibus pulſatae reſiſtunt immotae, quin & pleno aeſtu operiuntur, apparetque argumentis aſperitate aquarum illas ali. Pliny writeth of a ſtrange kinde of trees growing in the red ſea, which being beat upon by the waves ſtand immoveable, yea ſometimes when in a full ſea they are covered over with water: and it appeares by many arguments, that they are bettered by the roughneſſe of the waters; even ſo a Chriſtian planted in the red ſea by faith in Chriſts bloud, reſiſteth all the waves of temptation, and the more hee is beat upon, yea and overwhelmed alſo ſometimes with the billowes of troubles and afflictions, the better he thriveth ſpiritually in grace.
The ſeventh and laſt pillar to uphold the doctrine delivered, is the judgement of the ancient Church, upon record in the authenticall writings of the ancient Fathers that flouriſhed within ſixe hundred yeeres after Chriſt. I will onelyonly alledge ſuch paſſages as upon this occaſion I had time to examine.
Origen for antiquities ſake ſhall begin the verdict. It is the manner of the Scripture to begin with thoſe things which are ſad and dreadfull, and to end with thoſe things which are chearfull and comfortable: God ſaith not,dOrig. in Jer. homil. 1. Non dicitur vivificabo & occidam; ſed occidam & vivificabo: impoſſibile eſt enim quod Deus ſemel vivificavit, ab eodem ipſo vel ab alio occidi. I will make alive, and I will kill; but I will kill, and I will make alive: for it is impoſsible that what God once quickneth (hee meaneth by ſpirituall grace) ſhould ever be killed or deſtroyed, either by himſelfe or any other.
Saint Cyprian ſecondeth Origen, who will haveeCyp. de ſimpl. prelat. Nemo aeſtimet bonos de Eccleſia poſſe diſcedere: triticum non rapit ventus, nec arborem ſolidâ radice fundatam procella ſubvertit. no man entertaine any ſuch thought, as if good men and true beleevers ever revolted finally from the Church: Let no man conceive, ſaith hee, that good men can depart from the Church: the winde blowes not away the wheat, neither doth the ſtorme overthrow a tree ſound at root; they are like empty chaffe which are ſcattered away with a whirlewind, and weake and rotten trees which are blown down in a tempeſt.
Saint Chryſoſtome joyneth upon the ſame iſſue, commenting upon the words of Saint Paul (by whom alſo wee have acceſſe by faith unto this grace wherein we ſtand) thus, He ſaith well the grace wherein wee ſtand: the phraſe is worth the noting; for ſuch indeed is the nature of Gods grace, fChryſ. homil. in ep. ad Rom. c. 5. foreign.it is ſtable and conſtant, it hath no end, it knowes no period, but proceeds alwaies from leſſer to greater matters. Thoſe whom grace maketh to ſtand and grow continually, cannot fall totally nor finally.
Saint Ambroſe accordeth with Saint Chryſoſtome in his obſervation upon the ſecond Epiſtle to the Corinthians, chap. 3.3. The words of Saint Paul are, Foraſmuch as ye are manifeſtly declared to be the Epiſtle of Chriſt miniſtred by us, written not with inke, but with the Spirit of the living God, not in tables of ſtone, but in fleſhly tables of the heart. St.aAmo Comment. in 2. Cor. 3.3. Nunc legem veterem pulſat, …uae p…imum data in lapideis tabulis abolita eſt, fractis tabulis ſub M…nte à Moſe: nunc autem lex in animo ſcribitur, hoc eſt, in corde, non per calamum, ſed per ſpiritum, quia fides aeterna res eſt, à ſpiritu ſcribitu, ut mane…t. Ambroſe his note upon this place is; Here hee toucheth upon or ſtriketh at the old Law, which firſt being given in tables of ſtone, is aboliſhed, the tables being broken under the Mount by Moſes: but now the Law is written in the mind, not with a quill or pen, but by the ſpirit; becauſe faith is an eternall thing, it is written by the ſpirit, that it may abide or ſtill continue.
Saint Auſtin and Saint Gregory cleerly conclude on our ſide, by excluding all from the number of Chriſts Diſciples, and Sonnes of God, and Saints, whoſe revolt and apoſtacy proveth their hypocriſie. SaintbAug de correp. & grat. … 9. Qui non habent perſeve… antiam, cut non ve…è Diſcipuli Chriſti, ita nec verè Filii Dei fue…unt, etiam quando eſſe videbantur. & ita vocabantur. Auſtin ſpeaketh definitively: Thoſe who have not the gift of perſeverance, as they are not truly Chriſts Diſciples, ſo neither were they ever truly the Sonnes of God, no not when they ſeemed to be ſo.
And SaintcGreg. moral. in Job l. 34. c 13. Aurum quod pravis diaboli perſuaſio…ibus ſterni ſicut lutum potuerit, aurum ante oculos Dei nunquam fuit; & qui ſeduci quando que non reverſuri poſſunt, qua i…habitam ſanctitaté ante oculos hominum videantur amittere, ſed eam ante oculos Dei nunquam habucrunt. Gregory is as peremptory: It may, ſaith he, peradventure trouble a weake Chriſtian, that this Leviathan hath ſuch power that hee can trample gold under his feet like dirt; that is, ſubject unto himſelfe men ſhining in the brightneſſe of holineſſe, by defiling them with vices: but wee have an anſwer ready at hand, that the gold, which by wicked perſwaſions of the Divell can be laid under his feet like dirt, was never gold in the ſight of God; and they who may be ſo ſeduced that they never returne againe, may ſeeme to loſe the habit of ſanctity before the eyes of men, but before the eyes of God they never were endued with any ſuch habit.
You ſee with a little blowing what a cleere light the ſmoaking flaxe in my Text giveth to this Theologicall verity (viz.) that regenerating grace and juſtifying faith cannot be utterly loſt, or totally extinct. Feele, I beſeech you now, what warmth it yeeldeth to our cold affections, and ſometimes benummed conſciences: and firſt to our cold affections. Is the oyntment of the Spirit ſo precious, that the leaſt drop of it ſaveth the life of the ſoule? Is the leaſt ſeed of the Word incorruptible? Is the ſmalleſt ſparke of true charity unquenchable? Cannot juſtifying faith be ever loſt; nor the ſtate of grace forfeited? Why then doe we not ſtrive for this ſtate? why doe we not, with the rich Merchant in the Goſpel, ſell all that wee have to gaine this pearle of faith? When we have got it, why doe we not more highly value it in our ſelves and others? Other pearles and precious ſtones adorne but the body, or cover ſome imperfection in it; this beautifieth the ſoule, and covereth all the skarres and deformities therein. Other Jewels, be they never ſo rich, are but preſents for earthly Princes; but with this pearle the King of Heaven is taken, and it is the price of that Kingdome. Other pearles have their eſtimation from men; but men have their eſtimation from this pearle. Other Jewels when they are got may bee loſt, and that very eaſily; but this Jewell of faith, if it bee true and not counterfeit, after it is once gotten can never be loſt. All the thoughts of worldly men are employed, all their cares taken up, all their time beſtowed, all their meanes ſpent in purchaſing, or ſome way procuring unto themſelves a fortune (as they terme it) as a beneficiall office, or an eſtate of land of inheritance, or leaſe for terme of yeeres or lives; all which are yet ſubject to a thouſand caſualties. Why do they not rather looke after and labour for the ſtate of grace, which is paſt all hazzard, being aſſured to us by the hand-writing of God, and the ſeale of his Spirit? An eſtate not for terme of yeers, but for eternity; an eſtate not of land upon earth, but of an inheritance immortall, undefiled, reſerved in heaven; an eſtate which cannot be ſpoiled or waſted by hoſtile invaſion, nor wrung from us by power, nor won by law, nor morgaged for debt, nor impaired by publike calamity, nor endangered by change of Princes, nor voided by death it ſelfe. S.aChryſoſt. in c. 5. ad Rom. foreign. Chryſoſtome his eloquence exſpatiateth in this field: A man, ſaith he, hath received rule glory, and power here, but enjoyeth it not perpetually, but very ſoone fals from it. For though no man take it from him; death will quite ſtrip him of it. But the gifts of God are not ſuch, or like to the gifts of Princes. For neither man, nor time, nor circumſtances of actions, nor reaſon of ſtate, nor the Divell himſelfe, nay, nor death, can deprive him of them, or put him by them.
You ſee how the ſmoaking flaxe being blowne, kindles the heat of our zeale, and enflameth us on the purchaſing the eſtate of grace by the price of Chriſts bloud. Feele now (I beſeech you) in the ſecond place, what warmth it yeeldeth to a benummed conſcience, and a ſoule frozen in the dregs of ſinne. That the bruiſed reed ſhall not bee broken, nor ſmoaking flaxe be quenched, is a doctrine of ſingular comfort and uſe; yet muſt it be very diſcreetly handled, and ſeaſonably applyed to ſuch and ſuch onelyonly as are heavie laden, and bruiſed with the weight and ſenſe of their ſinne, and through inward or outward affliction ſmoake for them: and are, as Arboreus ſpeaketh, extinctioni vicini, neere to be utterly quenched through inundation of ſorrow. To tell a preſumptuous ſinner in the height of his pride, and heat of his luſt, and top and top gallant of his vaine glory,Rectus in Curiâ. that he ſtands ſtraight in the Court of heaven, is in the ſtate of grace, and can never fall away from it, or become a caſt-away, is to miniſter hot potions to a man in a burning fever, which is the ready way to ſtifle him, and as ſoone to rid him of his life as of his paine: hot cordials and ſtrong waters are to be given in a languiſhing fit, and a cold ſweat, when the patient is in danger of ſwouning. It is the part, ſaith S.aAug. de bono perſev. c. 22. Doloſi vel imperiti medici eſt, etiam utile medicamentum ſic alligare, ut aut non proſit, aut etiam obſit. Auſtin, of a deceitfull or unskilfull Phyſician or Chyrurgian, to lay a wholſome ſalve or plaſter ſo on, that it doe no good, nay, rather that it doe hurt. Having therefore made a moſt ſoveraign ſalve out of the words of my Text for the ſores of a wounded conſcience, I am now to ſhew you how to uſe, and when to apply it; viz. in deliquio ſpiritus, in a ſpirituall deſertion or dereliction. As wee ſometimes feele in our bodies foreign, deliquium animae, a trance and utter failing of the vitall ſpirits; ſo is there alſo in the ſoule of a faithfull Chriſtian ſometimes deliquium ſpiritus, an utter fainting and failing in all the motions and operations of grace; when God either to humble him, that he be not proud of his favours, or to make him more earneſtly deſire, and highly eſteeme the comforts of the Goſpel, withdraweth the ſpirit from him for a ſeaſon, during which time of ſpirituall deſertion he lyeth as it were in a ſwoune, feeling no motion of the ſpirit, as it were the pulſe-beating, taking in no breath of life by hearing the Word, nor letting it out by prayer and thankſ-giving, void of all ſenſe of faith and life of hope, ready every houre to give up the holy Ghoſt. In this extremity we are to ſtay him with flagons, & comfort him with the apples in my Text, and as his fit of deſpaire more & more groweth on him, in this ſort and order to miniſter and give them unto him.
1. When he lamenteth in the bitterneſſe of his ſoule after this manner: There was a time when the face of God ſhined upon mee, and I ſaw his bleſsing upon all that I ſet my hand unto; but now he hath hid his face from mee; and ſhut up his loving kindneſſe in diſpleaſure; hee bloweth upon all the fruits of my labours, and nothing proſpereth with mee, my eſtate decayes, and my friends faile mee, and afflictions and calamities come thicke upon me, likeaS. Baſ. de patientia, conc. 13. foreign Job 1.14, 16, 17, 18. waves of the ſea, riding one on the neck of the other, or like Jobs meſſengers, one treading on the heeles of the other, and the latter bringing ſtill worſe tidings than the former. Apply thou this remedy: Many *Pſal. 34.18, 19. Matth 9.12. 1 Tim. 1.15.are the troubles of the righteous, but the Lord delivereth him out of them all: he keepeth all his bones, ſo that not one of them is broken.
2. If hee goe on in his mournfull ditty, ſaying; I am farre from being righteous: therefore this comfort belongeth not unto mee. Apply thou this ſalve: The whole need not the Phyſician, but they that are ſicke. This is a faithfull ſaying, and by all meanes worthy to bee received, that Chriſt Jeſus came into the world to ſave ſinners. Matth. 9.13.I am not come, ſaith Chriſt, to call the righteous, but ſinners to repentance.
3. If hee reply: Oh but I cannot repent; for I am not able to maſter mine owne corruptions: Vitiis meis impar ſum; I cannot ſhake off the ſin that hangeth on ſo faſt. I am like one in the mudde, who the more he ſtruggleth with his feet to get out, the deeper he ſinketh, and ſticketh faſter in the mire. Apply this recipe: Yet bee of good comfort, becauſe thou delighteſt in the Law of God touching the inward man: thou ſtriveſt againſt all ſinne, and becauſe thou canſt not get the upper hand of ſome of thy boſome corruptions, thy life is grievous unto thee. Thou cryeſt with the holy Apoſtle:Rom. 7.24. O wretched man that I am, who ſhall deliver mee from this body of death? Thou hungereſt and thirſteſt after righteouſneſſe: and, Bleſſed are they which hunger and thirſt for righteouſneſſe; Matth. 5.6.for they ſhall be filled.
4. If hee ſinke deeper into the gulfe of deſperation, and ſay: I feele no ſuch hunger nor thirſt in me. Cuſtome in ſinne hath drawne a kall over my conſcience, and I am not now ſenſible of any inciſion. Reach thy hand to him, and ſupport him with this comfort: Bee of good cheare (good brother) for it is certaine thou haſt ſome ſenſe, becauſe thou art ſenſible of thy ſtupidity, and mourneſt in thy prayers, and art vexed for this thy dulneſſe: and bleſſed are they that mourne, Matth. 5.4.for they ſhall be comforted.
5. If he yet ſinke deeper and lower, crying: Alas, I cannot mourne, my hard heart will not relent, my flinty eyes will not yeeld a teare for my ſins: what hope then for me? Anſwer him, great; as great as thy ſorrow, which is by ſo much the fuller, becauſe it hath no vent. None grieveth more truly,Hierom. Tom. 1. epiſt. Mutus & clinguis ne hoc quidem habens, ut rogare poſſit, hoc magis rogat quod rogare non poteſt. than hee who grieveth becauſe hee cannot grieve. A man that is borne dumbe, or hath his tongue cut out, when hee maketh offer to ſpeake, moving his lips, but is not able to bring forth a word, beggeth after a more effectuall manner, even becauſe hee cannot utter his prayer by ſpeech, his very dumbneſſe pleads for him; ſo the ſorrow of a penitent ſinner, which faine would expreſſe it ſelfe by teares, but cannot, which rendeth the heart continually, and maketh it evaporate into ſecret ſighes, beſt expreſſeth it ſelfe to him of whom the Prophet ſpeaketh:Pſal. 38.9. Lord, thou knoweſt all my deſires, and my groaning is not hid from thee.
6. If he ſink ſo low, that the pit is ready to ſhut her mouth over him, and he being now even ſwallowed up in the gulfe of deſpaire, breathe out his laſt ſigh, and roares moſt fearfully, to the great diſ-heartening of all that come about him, ſaying: I have no touch of remorſe, no ſenſe of joy, no apprehenſion of faith, no comfort of hope; My wounds ſtinke, and are putrefied, and all the balme of Gilead cannot now cure mee. The Spirit is utterly extinct in me; and therefore my caſe deſperate. In this extreme fit of deſpaire give him this cordiall out of the words of my Text: Haſt thou never felt any remorſe of conſcience in all thy life? Waſt thou never pricked in heart at the Sermon of ſome Peter? Wert thou never raviſhed with joy, when the generall pardon of all thy ſinnes hath been exemplified to thee in the application of the promiſes of the Goſpel, and ſealed to thee by the Sacrament? Haſt thou never had any ſenſible token of Gods love? I know thou haſt, & thou acknowledgeſt as much in confeſſing amongſt other thy ſins thine intolerable ingratitude towards the Lord that bought thee: then bee yet of good comfort, the flaxe yet ſmoaketh, the fire is not clean out; thou haſt loſt the ſenſe, but not the eſſence of faith. Thou art caſt out of Gods favour in thy apprehenſion, not in truth. Thou art but in a ſwoune, thy ſoule is in thee. Thou diſcerneſt no ſigne or motion of life in thee, but others may. Thy conſcience will beare thee record, that ſometimes thou didſt truly beleeve, and true faith cannot be loſt. Gods covenant of grace is immoveable, his affection is unchangeable, he whom God loveth, he loveth to the end; and hee whom God loveth to the end, muſt needs bee ſaved in the end: and ſo I end.
And thus have I blowne the ſmoaking flaxe in my Text, and you ſee what light it affordeth to our underſtanding, and warmth to our conſciences: what remaineth but that I pray to God to kindle in us this light, and inflame this heate more and more, to revive the ſpirit of the humble, to cheare up the drouping lookes, and cure the wounded conſciences, and heale the broken hearts of them that mourne for their ſinnes, that is, to beare up the bruiſed and bowed reed that it be not broken, and revive and kindle againe the dying lampe, that it bee not quite extinguiſhed. So be it, O Father of mercy, for the paſſion of thy Sonne, through the Spirit of grace: To whom, three perſons and one God, bee aſcribed all honour, glory, praiſe, and thankſ-giving now and for ever. Amen.