A Key Opening Mysterious Texts of Scripture, Collection of sermons 4 · Sermon 35 · Part 4
THE FOURTH ROW.
And in the fourth row a Chryſolite, an Onyx, and a Jaſper.
A Jaſper is a mixt ſtone, conſiſting at leaſt of two kinds of gemmes; and therefore may not unfitly decipher our Saviour, conſiſting of two natures, who by inviting all to come unto him, animi constantiam promovet, comforteth fainting ſpirits; which (as Rueus ſaith) is the vertue of the Chryſolite: after his invitation promiſing to ſecure and reſt all burthened and weary ſoules, hee proveth himſelfe an Onyx, wherewith (as Nilus ſaith) the Nobles of Egypt made ſupporters for their beds. If wee admit the Beryll into this fourth ranke, becauſe it is mentioned with the reſt in the Apocalypſe, and ſet here in the firſt place by Saint Jerome, Junius, Toſtatus, and the Kings Tranſlatours, wee ſhall loſe nothing by the change: for the Beryll (as Abulenſis and others affirme) is of ſingu… …ertue to cure wateriſh and running eyes. True it very well may bee in the ſtone, but true I am ſure i… … …e doctrine, which this ſtone (according to his ranke and my… her diviſion) ſtandeth for. This promiſe of our Saviour, I will eaſ… you, is the onelyonly Beryll in the world, which can ſtay the water of their running eyes, who weep for, and ſigh under the heavie burthen of ſinne. Yee ſee this fourth order is not out of order, but ſorteth well with the doctrine of the fourth Speaker; and doth it not as well ſort with the parts of the Preacher? The Chryſolite is a ſolid ſtone, not ſpangled or ſpotted with golden points, as other gems, but as it were gilt all over; which may well repreſent the ſolidity of his proofes, and uniformity of his whole diſcourſe. The Onyx, a tranſparent gemme, reſembleth the perſpicuity of his ſtile; and the Jaſper, a ſtone full of veines, ſetteth before us the plenty of Scripture ſentences, which (like little veines) were diffuſed through the whole body of his Sermon; and in reſpect of theſe we may more truly ſay of it, than To status of the Jaſper, Quot venae, tot virtutes, ſo many veines, ſo many vertues.
The emboſſment of gold, wherein theſe gemmes of divine doctrine were ſet, was his Text, taken out of
A Sermon preached on Eaſter Tueſday by Maſter Bates fellow of Trinity Colledge, afterwards Parſon of S Clements, and Prebend of Weſtminſter.MATTH. 11.28.
Come unto mee all yee that are weary and heavie laden, and I will eaſe you.
MAn at the firſt was made a goodly creature, in the image of his Maker, having ſo neere neighbourhood with the eternall Majesty, that hee dwelt in God, and God in him: but by his woefull revolt hee deprived himſelfe of that ſweet contentment hee ſtill ſhould have enjoyed in God, and by his proud rebellion erected a Babel and partition wall, whereby hee debarred himſelfe of the fruition of him, whom to behold is the height of all that good, any creature can deſire. But mans Creatour retaining his love to that which hee had made, though altogether blemiſhed with that which wee had done, looked downe upon us with a compaſsionate eye of his tender merciemercy, ſuffered us not (being deſirous of the meanes of ſalvation) with bootleſſe travells ſtill to wander in darkneſſe, as ſtrangers from the life of God: but ſent from his boſome his word of truth, light into darkneſſe, who in the fulneſſe of time offered by the light of his countenance to bring us againe to Gods inacceſsible brightneſſe, and by the vaile of his fleſh not only to ſhelter us from the ſcorching flames of his Fathers fury (as the pillar of cloud did the Iſraelites from the heate of the Sun) but alſo by ſoliciting our peace, to demoliſh that partition wall which wee had raiſed againſt our ſelves, and to reunite us againe inſeparably to him, from whom wee had rent and diſſevered our ſelves, crying in the midst of you as you heare, Come unto mee, &c. The voice of God, and not of man, or rather of the eternall wiſedome, which was God and man.
In theſe words, which I terme Ch…sts Proclamation of grace and peace to all ſoule-ſicke ſinners, wee may note,
1. An invitation, Come unto mee.
2. The reward of our obedience, I will eaſe you.
In the firſt part note wee,
1. The party inviting, Chriſt.
2. The thing he adviſeth to, Come.
3. The object to whom, Mee.
4. The parties that are envited ſingled out by their qualities, all that are weary and heavie laden.
In the ſecond part note wee,
1. The party promiſing, I.
2. The reward it ſelfe, eaſe and reſt, will eaſe you.
Here then you ſee,
1. Love inviting, Come.
2. Truth directing, To mee.
3. Neceſsity inciting, All that are weary.
4. Reward alluring, And I will eaſe you.
1. Love inviteth, that we feare not to come.
2. Truth directeth, that we erre not in comming.
3. Neceſsity inciteth, that we ſlacke not to come.
4. Reward ſuſtaineth, that wee faint not in comming.
Doctr. 1 Come. Venite, fides exigitur, ſtudium deſideratur, ſaith Saint Ambroſe. Christ his proſelytes life muſt not bee as his confidence in Eſay, chapt. 30. in eaſe and quietneſſe: Ver. 15.for then Moab-like he will ſoone ſettle on his lees, and have his taſte remaining in him, Jerem. 48.11. The Caldean Sagda (as Solinus reporteth) by the ſpirit incloſed in it, riſeth from the bottome of Euphrates, and ſo cloſely ſticketh to the boards of the ſhips that paſſe that river, that without ſlivering of ſome part of the barke it cannot be ſevered; ſo ſinne by the power of the evill ſpirit ariſing from the bottomleſſe pit of perdition, adhereth ſo fast to us, that till our brittle Barkes of fleſh be ſlivered off, this Sagda of ſinne, can never be removed, but like Dejanira's poyſoned ſhirt, —Qua trahitur, trahit illa cutem. And therefore this ſore travell God hath allotted to all the ſonnes of Adam, from the firſt time they become new borne babes in Chriſt, till they breath out their languiſhing ſoules into the hands of their Redeemer, to wreſtle with their inbred corruptions, and to ſeeke to ſhake off the ſinne which hangeth on ſo fast; that howſoever it cannot be altogether diſ-ſevered before wee are diſſolved; yet it may not be a Remora to our ſhips, much leſſe get ſuch ſtrength as to over-rule us. Howbeit, becauſe the fleſh is weake, where the ſpirit is moſt ready, and the ſpirit it ſelfe is not ſo ready as it ſhould be, becauſe the faculties thereof through the malignity of ſinne are much imbezelled, God ſpareth not by frequent Scriptures to ſtirre us up to goe on, and traverſe the way of his commandements: ſome to rowze us up from ſleep, as, Awake thou that ſleepeſt, Epheſ. 5.14.and ſtand up from the dead, and Chriſt ſhall give thee light. Some to incite us to goe on forward when wee are raiſed,Hebr. 12.14. as, Follow peace and holineſſe, without which no man ſhall ſee God. Some to encourage us that wee faint not, as, Bee not weary of well doing: for in due time yee ſhall reape if yee faint not. Once indeed it was ſaid to the Iſraelites,Galat. 6.9. Stand ſtill, and behold the ſalvation of God: but now, Come, behold, and ſtand not ſtill, if you deſire the ſalvation of God. Now no more ſit ſtill, as it was once ſaid to the daughter of Babel; but ariſe and depart: for here is no reſting place. Jacob ſaw Angels aſcending and deſcending, but none ſtanding or ſitting on the ladder. There are many rounds in our Jacobs ladder, whereby wee climbe to the Mount of God: Non debemus pigri remanere, non debemus ſuperbi cadere, ſaith Saint Auſtine. Paul that honourable veſſell of God, though hee laid ſo faſt hold on Chriſt by faith, and was ſo knit to him by love, that hee challengeth all powers in heaven and earth to trie if they were able to ſeparate him from the love of his Redeemer (Rom. 8. Ver. 35.) yet reckoning with himſelfe as if hee had not comprehended him of whom hee was comprehended, hee forgat that which was behinde, and followed hard to the marke, for the price of the high calling of God in Jeſus Chriſt. So true is that of Saint Bernard, Ubi incipis nolle fieri melior, ibi deſinis eſſe bonus.
Uſe 1 Here then let us tracke out by the footſteps of our ſpirits motion, how forward wee are in the way of the Lord. If the longing deſire of our heart bee unſatisfied, till wee enjoy againe our happy communion with God: if when God ſaith, Seeke yee my face, thy ſoule anſwer, Thy face, Lord, will I ſeeke: if when Christ ſoundeth his Venite, thy heart ſpringing for joy reſound Davids Ecce, Loe I come; and thy ſpirit ſo out-ſtrip the ſlow motions of thy ſluggiſh fleſh, that with the Spouſe in the Canticles thou deſire to bee drawne after him; then bee thou aſſured, that this is the finger of God. For no man can come to Chriſt, but hee whom the Father draweth.
But contrariwiſe, if when the World ſaith, Come, wee hearken to it, and for Hippomanes golden balls wee refuſe to follow Christ: if when the Divell ſaith, Come, wee listen to his lure, and for his omnia tibi dabo, bow to his will: if when the fleſh ſaith, Come, wee trudge to it, and for laſcivious lulling in Dalila's lap, wee renounce him who calleth us to bee his Nazarites: theſe unſanctified affections blab out our inward corruptions, and wee ſhew our ſelves to bee the worlds darlings, the Divels peſants, and the fleſhes ſlaves, not Christs ſheep. For if it bee true, Omnis qui didicit venit, quiſquis non venit, profectò non didicit, as Saint Auſtine rightly inferreth.
Doctr. 2 Unto mee. Now followeth the happy terminus ad quem of our ſpirituall motions: Satius eſt claudicare in viâ, quàm currere extra viam; halting Jacob will ſooner limpe to his journies end, than ſwift-footed Napthali posting ſpeedily out of the way. Therefore, lest when God calleth us, wee ſhould with Samuel runne to Eli, or linger our comming for feare of mistaking, the Way himſelfe chalketh us out the path of ſalvation, ſaying, Come to mee. Foure ſorts of men ſeeme to come to Christ, yet come not as they ſhould: The first begin to come, but they fall ſhort in their way; and theſe are Temporizers, who with Peter ſtand aloofe, and dare not come neere, leſt by continuall converſation with him they might perhaps ſo alter their licentious lives, that in the high Priests Hall their ſpeech might bewray them to bee Galileans. A ſecond ſort come, but in their comming wander out of the way, and theſe are miſ-led Papists, who in a ſottiſh modesty dare not preſume to touch the hemme of Chriſt his garments; but must have Saints to promote their ſuites. A third ſort come, but a cleane contrary way, and theſe are meale-mouthed hypocrites, whoſe words ſeeme to bee ſweetened with our Saviours breath, they are ſo ſavoury: but compare wee the forwardneſſe of their lives in practice, to the forwardneſſe of their tongues in profeſsion, and if yee were as blinde as old Iſaac, yee may diſcerne the voice of Jacob, but the hands of Eſau. The fourth ſort come, but they over-ſhoot the way, and theſe are Humoriſts, who with Saint Peter in unadviſed zeale over-runne themſelves, and ſtep before Christ; but bee not like unto theſe: for they want Saint Pauls ita currite for the levell of their way, and Chriſt his venite for the period of their race. Come unto mee, not to the Law, not to mans traditions, they will rather burthen you than eaſe you. Ambulare vis? ego ſum via: falli non vis? ego ſum veritas: mori non vis? ego ſum vita: Accedit qui credit, Come unto mee in faith, and feare not; in hope, and doubt not; in confidence, and deſpaire not; in patience, and faint not.
Uſe 1 Here then yee ſee, if yee will bee adviſed by the wonderfull Counſeller, that in the way of ſalvation yee are to ſeeke to no other guide to lead you than himſelfe, in whom all the promiſes of GOD are Yea and Amen: for under heaven there is no other name given, whereby yee may bee ſaved, but the name of Jeſus Chriſt. There is one God, one Mediatour betwixt God and man, the man Chriſt Jeſus. Bee it knowne unto you therefore, men and brethren, that through his name is preached unto you forgiveneſſe of ſinnes, and from all things from which by the Law of Moſes yee could not bee juſtified, by him every one that commeth unto him is juſtified: for ſo himſelfe promiſeth, Come unto mee.
Doctr. 3 All. There was a time when the mercies of God were confined within the narrow precincts of Judea; but when the fulneſſe of time was come, the Sonne of God and heire of all things brake downe the partition wall, and diſpread his ſaving health among all Nations, teaching and admoniſhing every man to deny ungodlineſſe, and embrace the Goſpel. For the righteouſneſſe of God is made manifeſt by faith to all. There is no difference, but as all ſinned in the first Adam, and deprived themſelves of the glory of God, ſo redemption is freely offered to all in the ſecond Adam, that ſinners ſhould give all the glory to God: Ideo omnibus opem ſanitatis obtulit, ut quicunque perierit mortis ſuae cauſam ſibi aſcribat, qui curari noluit, cùm remedium haberet, quò poſſet evadere, ſaith Sain Ambroſe: Say not then in thine heart, I am not the cauſe of my destruction, foreign, injurious blaſphemy against ſo good a God, who ſo willingly holdeth out his golden Scepter of grace unto us, and ſo graciouſly inviteth all that are wearie to rest under the ſhadow of his merciemercy. Funeris haud tibi cauſa fui per ſidera juro.
As I live (ſaith the Lord) I deſire not the death of a ſinner: thy deſtruction is from thy ſelfe, O Iſrael, but in mee is thy helpe. But if all are invited, why doe not all come? Some like the Iſraelites, filled with the garlike of Egypt, relliſh not heavenly manna: others, like the Laodiceans, thinke they are rich enough, when indeed they are wretched, miſerable, and poore. Whence it commeth to paſſe, that as of many multitudes in Sauls army onelyonly a few bankrupt beggars came to David in the cave of Adullam; ſo none come to Chriſt but a few ſinne-feeling Publicans, troubled Hannaes, weeping Maries, bed-rid Aeneaſes, leprous Naamans: in a word, none but ſuch as are poore in ſpirit, and vexed in mind with enduring the heavie burden of ſinne.
All that are weary and heavie laden. How heavie a burden ſinne is, if any mans wounded conſcience have not felt, hee may perceive it in the Angels, whom it preſſed downe to hell; in Cain, whom it drove to deſpaire; in David, whom it ſo bruiſed, that he cryed out, it is a burden too heavie for me to beare: in our Saviour, from whom it wrung drops of bloud, only for taking our ſinne upon him: Why then doe wee take ſo great paines to doe wickedly? why doe wee mumble Satans morſels, which will one day prove more bitter than the gall of Aſpes, and more tormenting than the Vipers tongue? Are wee now ſpeechleſſe? can wee not now anſwer theſe demands? how then ſhall wee doe, when not onelyonly our conſciences ſhall accuſe us, but God alſo, who is greater than our conſcience, ſhall condemne us? Iſſachars legacy was, that hee ſhould bee an Aſſe couching between two burdens: Surely if hee were, hee might have been like Balaams Aſſe, to rebuke our forwardneſſe; who load our ſelves with ſinne, till with the woman in the Goſpel we are ſo crooked, that we are not able to looke up to the hills from whence commeth our ſalvation. Saint Paul choſe rather with his hands to caſt out the tackling of the ſhip, than that being over-laden it ſhould ſinke: and ſhall not wee unlade our barkes of ſinne, for feare that with Hymineus and Philetus wee make ſhipwracke of a good conſcience? Ariſtippus commanded his ſervants to caſt away his gold in the ſtreet, quia tardius irent ſegnes propter pondus: and ſhall not wee be content with Eliah, to leave our mantles behinde us, that we may with more expedition be carried to heaven in triumph? Virtutis via non capit magna onera portantes.
But why doe wee teach that ſinne is a burden, ſith ſo many goe bolt upright under it, and make it a paſſe-time? Onus non eſt quod cum voluprate feras, ſaith the Oratour. I anſwer, ſinne is a burden not to every one at all times, but to a conſcience feeling ſinnes evill; Multa mala ſunt intus, foras nemo tamen ea ſentit, niſi qui graditur viam mandatorum Dei, ſaith Saint Auſtine; ſo long as the ſtrong man ruleth the houſe, he poſſeſſeth all things in peace: grave in ſuo loco non gravitat, they who are dead in ſinne feele no weight how great ſoever it be.
Uſe 1 Here then let us view our naturall diſpoſition: wee have, as Epiphanius ſaith, a wild figge-tree rooted in our hearts, which ſprouteth out in our words, and ſheweth the fruit thereof in our workes; if the fruit thereof ſeeme ſweet unto us, if the grapes of Sodome delight our eyes, if the burden of ſinne ſeeme not onelyonly ſupportable to us, but alſo as an ornament to beautifie us; well may we like the Church of Sardis have a name that we live, but we are dead; we are in the gall of bitterneſſe, and the burden of ſinne hath preſſed us downe to the bottomleſſe pit, which is now ready to ſhut her mouth upon us. O then let us cr… out of the depth, abyſſus abyſſum invocet, let the depth of our miſery implore the depth of his bottomleſſe mercy, and behold the Angel of peace is at hand: for now, and never before, are we fit ſubjects for this good Samaritan to worke upon; Come unto mee all that are heavie laden. The Spirit of God is upon mee to preach health to thoſe that are broken in heart, liberty to the captives, and to them that mourne beauty for aſhes, and the garment of gladneſſe for the ſpirit of heavineſſe: whence you ſee, that none are admitted into Chriſts Hoſpitall but lame, ſicke, and diſtreſſed wretches, for whom hee hath received grace above meaſure, that where ſinne appeared above meaſure ſinfull, grace might appeare without meaſure pitifull. Wilt thou then have thy wounds healed? open them. Wilt thou that I raiſe thee up to heaven? deject thy ſelfe downe to hell: Ille laudabilior qui humilior, juſtior qui ſibi abjectior.
Uſe 2 As this may ſerve to rebuke ſuch Seers as labour not to diſcover the filthineſſe that lyeth in the skirts of Jeruſalem, but ſow pillowes under mens elbowes, and dawbe up with untempered mortar the breach of ſinne in our ſoules; Uſe 3 ſo may it leſſon all hearers as patiently to abide the ſharpe wine of the Law, as the ſupple oyle of the Goſpel; as well the ſhepheards rod of correction, as his ſtaffe of comfort: in a word, to endure Bezaliel and Aholiab to cut off the rough and ragged knobs, as they deſire to be ſmooth timber in that building, wherein Chriſt Jeſus is the corner-ſtone: poenitentia iſtius temporis dolor medicinalis eſt, poenitentia illius temporis dolor poenalis eſt; now our ſorrow for our ſinnes will prove a repentance not to be repented of, then ſhall our ſorrow be remedileſſe, our repentance fruitleſſe, our miſery endleſſe. Wherefore I ſay with Bernard, Illius Doctoris vocem libenter audio, qui non ſibi plauſum, ſed mihi planctum moveat: I like him that will ſet the worme of conſcience on gnawing, while there is time to choake it; rodat putredinem ut codendo conſumat, & ipſe pariter conſumatur. In the meane time let this bee our comfort, that God will not ſuffer the ſting of conſcience too much to torment us, but with the oyle of his grace will mitigate the rage of the paine, and heale the feſtred ſore which it hath made, with the plaiſter of his owne bloud.
And I will eaſe you. Thus farre you have traverſed the wilderneſſe of Sin, tired out in that deſart, and languiſhing in that dry land and ſhadow of death: now behold gaudium in fine, ſed ſine fine. Happy your departure out of Egypt, and bleſſed your travell and obedience: you are now to drinke of the comfortable waters that iſſue out of the ſpirituall rocke in Horeb, Chriſt Jeſus, and to refreſh your wearied limbes and tired ſoules therewith: I will eaſe you.
Doctr. 4 I. Man cannot; for man is a ſinner, and a ſinner cannot be a Saviour: Angels cannot; for man in Angels nature cannot bee puniſhed: God cannot; for he is impaſsible: Saints neither may nor can; for they need a Saviour: but I will. For I am man, and in your nature can dye; I am God, and by any infinite merits can ſatisfie: and ſo by my means Gods mercy and juſtice may ſtand together, righteouſneſſe and peace may kiſſe each other. Thus that faith may looke out of the earth to embrace you, the day-ſpringing from on high hath viſited you. Thrice bleſſed then muſt poore hunger-bit and diſtreſſed ſoules bee, who have not a churliſh Nabal with power wanting will, nor a King of Samaria with will wanting power; but Elſhaddai, a God all-ſufficient, to relieve and ſatisfie them; and for his will, no Aſſuerus ſo ready to cheare up a dolefull Heſter, as he a drouping ſoule: no Joſeph ſo ready to ſuſtaine his father in famine and death, as he is ready with pitty to ſave a ſoule from death. Noli fugere Adam quia nobiſcum eſt Deus. Who ſhall lay any thing to our charge, ſith it is God that doth juſtifie? Pleaſant and ſweet were the waters of Meribah to the thirſtie Iſraelites, of Aenochore to Sampſons fainting ſpirits, gratefull the newes of life to ſicke Hezekiah; but our Saviours Epiphonema, thy ſinnes are forgiven thee, goe in peace, is mel in ore, melos in aure, jubilum in corde. The ſtrings of my tongue cannot be ſo looſened, that I may expreſſe the extaſie of joy which every ſin-burdened ſoule feeleth, whether in the body or out of the body ſhee cannot tell, in that by aſſurance of faith ſhee can ſay, My Juſtifier is with mee, who being Emmanuel, God with us, is alſo foreign, man with God; one with God in will and power, and wholly for us in power and will.
Uſe 1 Woe worth then all ſuch as forſaking the fountaine of living water, dig to themſelves broken pits of their owne merits, Saints interceſsion, and the Churches treaſurie. Is there no balme in Gilead to cure us? no God in Iſrael to help us? Si verax Deus qui promittit, mendax uti que homo qui diffidit, ſaith St. Bernard. For I demand, Doe they diſtruſt his power? All power is given him in heaven and in earth, Matth. 28.18. Doe they doubt his will? Behold he ſaith, Come unto me (before we offer our ſelves) and I will eaſe you, not do my beſt, or endeavour: it is no preſumption to beleeve Chriſt on his word, and reſt on it with full aſſurance.
Uſe 2 Againe, can none ſay but Chriſt, I will eaſe you? How hopeleſſe then is their travell, how endleſſe their paine, who ſeeke for hearts-eaſe in any garden but the Paradiſe of God, or hope for contentment in any tranſitorie object the world affordeth? To ſee Aſſes feed upon thiſtles for grapes, were enough to move the ſpleene of an Agelaſtus: they have a faire ſhew like flowers, but pricke in the mouth. Alas, what anguiſh and horrour muſt there needs be Cum domus interior gemitu miſero que tumultu Miſcetur. when their conſciences, like Sauls evill ſpirit, haunteth and vexeth them at the heart, when they brave it out in the face? and what is their fooliſh laughter among their boone aſſociates, but the cracking of thornes under a pot, ſuddenly extinguiſhed and turned into aſhes and mourning? Well may they, like the heatheniſh Romans of old, have their gods of feare and terrour, but ſure they can have none of eaſe, comfort or quiet. O let not our ſoule enter into their ſecrets, but let our peace be ſtill as it is in God, and the repoſe of our troubled conſcience in our Saviours love, who was made a curſe for us, that the bleſſing of Abraham might come upon us: let us enter into the Arke of our confidence, and the Spirit of Chriſt, like Noahs Dove, ſhall bring unto us an Olive branch, glad tidings of peace, and true ſignes of reſt to our tempeſt-toſſed conſciences: let us draw neare to God, and he will draw neare to us: let us goe to Chriſt, and he will draw God neare unto us: let us goe unto him in feare and reverence, and he will embrace us; in faith and confi…ence, and he will receive us: though we have beene prodigall and runnagate children, he will receive us into his favour, he will reconcile us to his Father, he will ſalve our wounds, hee will quiet our hearts, hee will mitigate our feare of death and deſtruction, and hee will imparadiſe us with himſelfe in glorie everlaſting.