Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 3 · Verse 2
2 PET. 3.2.
That ye may be mindefull of the words which were ſpoken before by the holy Prophets, and of the Commandment of us the Apostles of the Lord and Saviour.
THE pretended title of that great uſurper over the conſciences of the Chriſtian world, is fetch'd from the Succeſſion of Saint Peter. How doe his ſycophants magnifie Saint Peter? But it is their cunning, to reflect all that honour upon their Maſter. Otherwiſe, they would ſhuffle him up in the crowd of the Saints, and make no more reckoning of him than they doe of Saint Paul; and that is little enough. But now they call him the Coryphe of the Apoſtles, the Prince of their ſoules, the Porter of Paradiſe, and ſupreme Lievetenant of the Crowne of heaven: as wee finde it in a booke of theirs, which they call, the Occupation of the ſoule: certainely, the vaineſt occupation that ever ſoule was bound prentice to. They tell us, that hee was ever placed firſt, firſt mentioned, that he wrought the firſt miracle upon Ananias, that he made the firſt Sermon to the Gentiles …fter the comming downe of the holy Ghoſt; that he did firſt viſi…e ſuch as were …ewly baptiſed, that hee called and held the firſt Councell that the Church prayed ſollicitouſly for him, as for her Head, when hee was in priſon: that Saint Paul did not hold his Revelations for aſſured and authenticall, till they had paſſed under the approbation of Saint Peter: that the Churches where … reſident as Biſhop are all Patriarchall: that by his appointment Rome is the Mother and Miſtreſſe of all the reſt. They have a world of other glorious titles for him, all which they meane to themſelves. As even a Pope ſaid, Aenea… Sylvius, that was Pius ſecun…: the former Popes did wiſely in ſetting the … on worke to debate, whether the Donation of Constanti… the great to Sylvester, were good and valid in Law, or no: the better to ship o…er the maſter in fact, whether there was any ſuch thing at all, or no. So hee doth now employ his Paraſites, to heape mountaines of honours and attributes upon Peters S…cceſſor, and to ſtrive who ſhall moſt deifie him: by this meanes to ſmother up the queſtion, whether the Pope bee Saint Peters Succeſſor, or no.
I need not tell you of other differences, they are too palpable: Peter forſooke the world, and followed Chriſt: the Pope hath renounced Chriſt, and followes the world. Peter had neither Gold nor Silver, but he had gifts and graces: the Pope hath neither gifts nor graces; but for Gold and Silver, ſuch ſtore,Act. 3.6. that he could ſpare it to ſhooe his Concubines Palfries. Peter would not ſuffer Captaine Cornelius to crouch to him: the Pope rides a cocke-horſe on mens ſhoulders, treades upon Emperors neckes, and keepes a quoile like the devill in every kingdome. But to paſſe over theſe, Saint Peter refers us to the doctrine of the Prophets and Apostles, for our onelyonly direction: the Pope tries his owne Title, and impoſeth upon our conſciences onelyonly by tradition. I hope, forbidding of marriage, was none of Peters commandement: worſhipping of Images, none of his: prayer to the Saints, prayer for the dead, farre from any rule of Saint Peters. He never taught ſubjects to ſhake off allegiance to their Soveraignes; he never allowed, much leſſe Sainted Traitors. Feare God, honour the King; this is the voice of Peter. Feare God, kill the King; that is the voice of his Succeſſour. He… quàm diſsimilis! How diverſe, averſe, adverſe, perverſe is this Succeſſour!
Let all them that will hearken to that which Saint Peter ſaies, (and all they muſt hearken to it, that will come to the place where Saint Peter is) obſerve my Text; Bee mindefull of the words, &c. Let all humane inventions, in the matter of ſalvation, dye abortive: This is the way, let us walke in it; Bee mindefull of the words, &c.
Wherein hee commends to us, firſt, a Treaſure. Secondly, and the uſe of that Treaſure. The Treaſure is the Doctrine of the Prophets and Apostles: the uſe of that Doctrine and Treaſure is our carefulneſſe to obſerve it; Bee mindefull.
The generall parts their are two:
1. The Object of their mindefulneſſe; The words, &c.
2. Their mindefulneſſe of that Object; Be ye mindefull.
Of the Object firſt ſeverally, and then jointly. The former ſpecialty of the Object is,
The words which were ſpoken before by the holy Prophets.] Not to dwell upon the particulars; as that, firſt, they are worth, for their plaine certainty; not ſhadowes, and abſtruſe paradoxes. Secondly, ſpoken before, for their antiquity; not things of yeſterday; no new devices. Thirdly, ſpoken by the Prophets, for the authoritie: men that had their commiſſion immediately from God himſelfe. Prophet hath ever beene a reverend and honourable name. Fourthly, by holy Prophets, for the ſanctitie: they paſſed not through the lippes of a Bal…am, … Caiaphas; but from men whoſe perſons God had ſanctified, for his heavenly errands. They were the Pr…nno…a…i… of Heaven, the Regiſters of the Truth, the Secretaries of the holy Ghoſt, the Spokeſ-men of the Deitie, the Mouthes of … who is the Fountaine of Wiſedome, and Oracle of all Truth. We … accompliſhed, what they fore-told, and their Propheſie become Hiſtorie.
The words of the Prophets, is the Law of God.qMat. 7.12. This is the Law and the Prophets. rMat. 11.13.All the Prophets, and the Law propheſied untill Iohn. God hath joyned them together, let no man put them aſunder. But it is objected;ſ.Luk. 16.16. The L… and the Prophets were untill Iohn: Why then ſhould we be mindfull of them now? They were untill Iohn, as a preparation and prediction of Chriſts comming. He being come, that prediction, that preparation is ended: but ſtill the Law and the Prophets remaine both to confirme us in the ſ…ith of Chriſt; and direct … the way of obedience to Chriſt. A man doth not deſpiſe his Schoolemaſter, becauſe he hath learned his Leſſon. The Prophets were expounders of the Law, the Law was the Text of the Prophets. The Decalogue was that Magna Charta; to which, as to their common Principle, all their concluſions were reducible. As in Arithmeticke, when wee paſſe the number of tenne, all the latter numbers be but compounded reſumptions of the former. So all the Doctrine of the Prophets is but the expoſition and application of thoſe tenne words, which Gods owne finger wrote in two Tables. Therefore Malachi, the laſt of the Prophets, to make a tranſition to the Goſpel, in the very point of his paſſage towards the prediction of Chriſt and of Iohn Baptiſt, ſeales up the Old Teſtament in his laſt Chapter, withtMal. 4.4. Remember ye the Law of Moſes my ſervant. Moſes was a Prophet, and a Servant; the Law-bringer, not the Law-maker: yet God calls it the Law of his ſervant Moſes.
The ſumme, then, of theſe words of the Prophets, is the Law of God: to this the Apoſtle here referres us; as Eſay did before,uEſa. 8.20. To the Law and to the Teſtimonie. How great is the honour of it, how honourable the greatneſſe!xPſal. 19.7. The Law of God is perfect, converting the ſoule, &c. There is the great honour.aHoſ. 8.12. I have written to them the great things of my Law: and,bIam. 2.8. Fulfill ye the royall Law: there is the honourable greatneſſe.cMat. 22.36. Master, which is the great Commandement in the Law? (was the Lawyers queſtion) whereas all Gods Commandements were great,Ierom. upon aſſignation of any one above the reſt, hee meant to take occaſion of accuſing him. Therefore Chriſts anſwere is full of circumſpection; Thou ſhalt love the Lord thy God with all thy heart: Ver. 37.this hee calls Primum & magnum, The firſt and great Commandement. To this epitome of the firſt Table hee ſubjoynes, that the ſecond is like unto it: Ver. 40.and laſtly addes, On theſe two Commandements hang all the Law and the Prophets. To this all Lawes are ſubjected, and from this all good Lawes are derived. For Authoritie, it gives all the Decrees of men the Checkmate.Civit. Dei, lib. 6. ca. 11. S. Augustine hath from Seneca a plaine confeſſion, That the Iewes, otherwiſe a contemptible people, whereſoever they came, Victi victoribus leges ded…rum; the conquered gave Lawes to their conquerors. To make a Law, is the chiefeſt point of majeſtie: and the beſt Law-makers have commended their beſt conſtitutions, by deriving them from Gods Commandements: as if they could no way better confirme them, than by confeſſing where they ſtole them. Some of them have been ſo ſhort of this conformitie, that they have ſet downe groſſe ſinnes for their learned Statutes, and treſpaſſed upon common Principles. Among ſome of them, murder hath ſcarce been puniſhable, adulterie was pardonable, and theeverie commendable. But the pure, perfect, and unchangeable Law of God leaves no evill uncenſured, no good uncommended: for which large comprehenſion, Peter Martyr compared the Ten Commandements, to the Ten Predicaments.
The beſt of this worlds wiſedome, is but to drive corruption inwards; Vitia … abſcindere, ſed abſcondere: and in making men conformitants,Lactant. Lib. 3. c. 26. many times to make them hypocrites. But Gods Word hath a reach to the very ſecret purpoſes, and inmoſt affections:dHeb. 4.12. ſharper than a two-edged ſword, dividing betweene the joints and the marrow, and diſcerning the thoughts and intents of the heart. Like an Anatomiſt, ſearching and prying into every piece of a member, and reading a ſound Lecture upon the ſmalleſt particle of a particle, ſpelling like a Criticke, the fractions of unperfect, and as yet unſhapen cogitations of concupiſcence. Whereas of a thought, kept within the compaſſe of a thought, no Law of mortall man can determine. So that if a ſinner can waſh his bloudie hands with Pilate, and not betray his bloudie heart by word, deed, or writing, he cannot be by man found out.
Such is the perfection and majeſtie of this ſacred Doctrine, though all advocates ſhould be corrupt, and all champions cowards; that it is not a bare advertiſement, which is granted by the Papiſts; but a Rule: not a potentiall Rule, onelyonly in regard of fitneſſe; but aneGal. 6.16. actuall Rule: not partiall onelyonly, for that is contrarie to the nature of a Rule, which admits of no addition; but totally definitive and directive for Gods ſervice, and all our actions.fPſal. 119.96. I have ſeene an end of all perfection, but thy Commandement is exceeding bread. Broad enough, but we have ſtaggering feet: the drunkard can ſcarce keepe his path, though it be as broad as the Kings high-way. Our ſoules legges are borne crooked, and by the cuſtome of ſinne wee warpe them more and more. The Ideot could ſay of his crooked ſtickes, that would not fadge and worke to his minde; that they never grew but in the night, and that was the reaſon they could not ſee to grow ſtraight. Wee take perverſe, irregular, and crooked ſteppes, becauſe wee walke in the night of our owne wilfull blindneſſe. The Way is broad enough, but the proud beare too great a breadth for the Way. The Rule is ſtraight, but we are crooked:gEccleſ. 1.15. and, that which is crooked, can hardly be made ſtraight. Crooked branches are ſtraightned two wayes; either by the hand of man, or by the fire. Thoſe whom the hand of Gods grace doth not rectifie, are bound in bundles like thornes, and caſt into that unquenchable Oven, the fierie Pit of Hell.
The Commandements of us the Apostles of the Lord and Saviour.] This is the other Specialtie of the Object. The Prophets were Legall Apoſtles, the Apoſtles are Evangelicall Prophets. Both theſe came to the world with Commandements: they doe often indeed perſwade us, counſaile us, beſeech us;hRom. 12.1. (I beſeech you by the mercies of God; i2 Cor. 5.20.we pray you in Christ's ſtead) but even thoſe requeſts be Precepts. Doth not God therefore command, becauſe he entreats? The very ſuites of Kings are Imperative: they muſt not aske, and be denyed: much more ſhall we finde the perſwaſions of God, Obligations to us. It is his gracious merciemercy, that entreates us to doe that, which wee are bound to doe without entreatie. Every wiſe man will be eaſily requeſted to doe himſelfe good. When God ſues to us, to ſave us, yea, to accept of ſalvation; wee are ſullen and deſperate fooles, to hinder our owne preferment.kPhil. verl. 8.9 Paul pleades to Philemon, his age and bondage, for arguments; the power of his authoritie, and Patent for it, in Chriſt. Yet, as if love were the ſtrongeſt charme; Propter charitatem petendo petos, for loves ſake I rather beſeech thee: Was not this Petition as valid as any Injunction, in the heart of a friend, of a brother?
That the Apostles had power to command, is ſo farre from being a queſtion, that it is plaine they could convey this power to others, by the impoſition of their hands.l1 Tim. 6.13. verſ. 17. I give thee charge in the ſight of God, who quickneth all things. And Charge them that are rich in this world, that they be not high-minded. I charge thee, to charge them. In the former, there is Epiſcopall authoritie: he that gives the charge, if he be not the chiefe on the Bench, yet is he greater than the Iurie. In the other, there is Evangelicall ſufficiencie; by vertue whereof, Timothie is enabled tom1 Tim. 1.3. charge men, that they receive no other Doctrine. Pracipe divitibus, Charge the rich: the rich are commonly great: nobilitie and wealth is joyned together.nEccl. 10.20. Curſe not the King in thy thought, nor the rich in thy Bed-chamber. oLuk. 16.19.That rich nameleſſe Churle is gheſſed by ſome to be Herod, or ſome other King. The rich man is a little King, among his neighbours; a pettie God, to his underlings. Dives, quaſi Divus. Yet, be they rich or noble, they are under the command of an Apostle; yea, under the charge of a Prieſt, in the Word of Ieſus Chriſt. Kings themſelves are not here exempted, though they have abſolute command over all men in their dominions: as the Fathers interprete that of King David; pPſal. 51.4.Againſt thee onelyonly have I ſinned: becauſe he could ſinne againſt no body elſe: yet Nathan may reprove him in the Name of God. That tranſported Shaveling ſoared too high a pitch, when in his imperious Bull hee commands the Angels. But we may ſafely ſay, that all Powers beneath the Angels are lyable to our ſpirituall charge. Even the rich men, that ſpeake with command to others, muſt be commanded by their Preachers.qMat. 8.9. I am a man under authoritie, having ſouldiers under me. The Centurion had many under his authoritie, himſelfe is under the authoritie of another. Wee have a ſpirituall charge over their ſoules, that have a temporall power over our bodies.
God hath committed the Keyes of Heaven to his Church: ſome let them ruſt in their hands, for want of uſe: Teachers, that doe not teach; that can neither open the doores of Heaven for others, nor for themſelves. Some alter the Wards, that they can neither open, nor ſhut: as it is fained of Pope Sixtus Quintus, that after his death hee went to Hell; but by good lucke the Porter would not let him in, though he had highly deſerved it; but ſent him to a place under his owne command, Purgatorie: this hee long ſought, but could never finde. At laſt hee tooke heart, and went to Heaven, fearefully knocking at the gate: Saint Peter asked him, why hee knocked, conſidering hee had the Keyes? hee anſwered, Becauſe the Wards were altered, and they could not now unlocke the doore. I would the Morall of this fiction were not too true: But alas, who ſees not, that the Pontificians have ſo bruiſed the Keyes with breaking mens heads, and ſo furr'd them with the bloud of innocents, that they are not able to open the gates of Heaven? Some keepe them bright, with faire and continuall uſage, whom God bleſſeth with the letting in of many ſoules.
Surely, if now wee ſhall appeale to your conſciences; the fault is not in the Keyes, but all the Ruſt is in the Lockes, your worldly hearts. God hath ſet us to Command; and wee command, and goe without. Alas, by this contempt wee cannot gaine; but you are ſure to loſe: for if our word have loſt the power in you, you have loſt your right in Heaven. Wee dare wager our owne comming there, that you ordinarily come not thither without us. It is true, Spectaculo facti ſumus; men come to Church, looke us in the face, and give us the hearing: but wee have not the credite with them, to beleeve us. Domine, quis credidit audit…s nostro? rRom. 10.16.Lord, who hath beleeved our report? We are weake, and you are ſtrong: you are honourable, and we are deſpiſed. But if we may not be your Commanders, yet let us be your Counſellers. Or if that place be too good for us, yet ſtill we will be humble Petitioners to you, that you would be pleaſed to ſave your owne ſoules. If your houſes were on fire, and wee ſhould command you to quench them: if your bodies were ſicke, and wee ſhould charge you to ſend for the Phyſician; you would thinke it a kindneſſe in us more than needs: you would doe all this, though we held our peace. Of all your Vtenſils and moveables, doe you make leaſt account of your ſoules? Alas, that all our Precepts muſt be turned into teares, weeping over you, as Chriſt over Ieruſalem, for her At noluisti! Alas, that we ſhould give a charge, and no ſouldiers come in to the Standard of Chriſt! You will ſay, wee are ſervants; and ſervants are not to command, but to obey. Indeed wee are Chriſts ſervants, and your ſervants for Chriſts ſake: and if you could ſet us to a meaner office, we would not refuſe it, to winne your hearts. But ſervants may be imployed to bring their Maſters commands to their fellowes. God called Moſes his ſervant, yet he gave him authoritie to make Lawes for the government of his people. God hath ſent his ſervants, and his Farmers will encreated them: he ſent his Sonne, ſaying,ſMatth. 21.37. They will reverence my Sonne; but they did not. If hee now ſee men miſuſe his ſervants, hee will no more truſt them with his owne Sonne Ieſus.
But if men diſ-regard our command, let them reverence a higher than ours, the Apostles; yea, a higher than theirs, the Commandement of God himſelfe. Nor can we here diſtinguiſh, but to the wilfull decei…ing of our ſelves: for you receive from your Preachers none other command, than they received from the Apoſtles, and the Apoſtles from the holy Ghoſt. It is not our Word, but theirs; not theirs, but the Lords. The Apoſtles were the Trumpets of the Word, the Corners of the living God, the Notaries of Heaven, the Secretaries of the Church, the firſt Princes and chiefe Peeres of Chriſtianitie; whoſe mouthes were filled with Oracles, and their hands with Miracles, and their pennes with Myſteries: the publiſhers of MercieMercy, and ingroſſers of the Covenant of Grace: the Maſter-builders of Gods Houſe, and the noble Columnes in the Building. The twelve Patriarchs, from whoſe heavenly Seed of the Word deſcend all true Iſraelites. The twelve Princes, Generals and Conductors of Gods Armie, that camped about the great Moſes, the Manhood of the Sonne, the Tabernacle of the Divinitie. The twelve Searchers, ſent to take a view of the Land of Promiſe; who have brought us certaine newes of the ineſtimable bleſſings there, flowing with the Milke and Honey of eternall joyes and comforts. The twelve ſelected men, that tooke twelve Stones out of the Chanell of Iordan, and pitched them in Gilgal: not omitting to ſet twelve other Stones in the midſt of Iordan, where the Arke of God had ſtood: placing their holy Monuments both in the River, for a witneſſe to the Iewes; and out of the River, for a teſtimonie to the Gentiles. The twelvetExod. 15.27. Fountaines, which the people found in the Deſart, at Elim; thoſe Wells of ſalvation, where thirſtie ſoules ſit downe and drinke. The twelve Loaves of Shew-bread, which ſtood before the face of the Higheſt; that onelyonly the High-Prieſt Ieſus brake in morſels, and gave to his Church. The twelve precious Stones, ſet in the Pectorall of Aaron: choiſe living Stones, taken into the breaſt of Chriſt.u1 King. 10.20. The twelve young Lions, which ſupport the Throne of the great King; not the like in any Kingdome.x1 King. 7.25. The twelve Oxen, that carried the molten Sea of Gods infinite mercies to all parts of the world; three looking Eaſt, and three to the Weſt; three to the North, and three to the South. The twelve Officers of the glorious Salomon, our King of Peace; that make his proviſion of holy ſoules, throughout all the coaſts of Iſrael.aRev. 12.1. The twelve Starres in the Crowne of the Church, that Spouſe of Chriſt. We may call them the Twelve moneths, that make up the yeare of Grace. ThebRev. 22.2. twelve manner of Fruits of the Tree of Life, that yeelds her Fruit every monethmonth. The twelve Angels, the twelve Gates, the twelve Foundations, of the new Ieruſalem; whoſe length, breadth, and heighth was twelve thouſand furlongs. And they ſhallcMatth. 19.28. ſit upon twelve Thrones, judging the twelve Tribes of Iſrael. So preciſe is the number of Twelve, that when one of them miſcarried,dAct. 1.25. another muſt be choſe, to ſupply his place. From them, wee are ſaid to receive the twelve Articles of our Beleefe: from them we know, that we receive the Doctrine of the Goſpel.e1 Theſ. 4.2. verſ. 11. Ye … what Commandements we gave you, by the Lord Ieſus. So worke, as we have commanded you. They had power to command; I would wee were as ſure of grace, to obey.
Thus farre wee have conſidered theſe Objects ſeverally: now take them jointly, and they afford us ſome more obſervations:
1. Neither Prophets nor Apostles did ever command in their owne names: but the former came with, Thus ſaith the Lord: and the other in the Name of Chriſt. By vertue of this Commiſſion and victorious Name, they commanded all things, even diſeaſes and devils to depart, and were not diſobeyed.fAct. 4.10. By the Name of Ieſus Christ doth this man ſtand here before you whole. As they did all by his power, ſo they referred all to his glory: and added, This ſtone, ſet at naught by you builders, is become the head of the corner. This is the fundamentall Stone,gEpheſ. 2.20. Wee are b…e upon the foundation of the Apostles and Prophets, Ieſus Christ himſelfe being the chiefe corner Stone. They are foundations to us, Chriſt is the ſole foundation of all.hRev. 21.14. The wall of the City had twelve foundations, and in them the Names of the twelve Apostles of the Lambe. They are foundations of the wall, not of the City: not of ſalvation, but of the Miniſtery of ſalvation: not principall, but inſtrumentall: Non authores, ſed lapides. A foundation cannot lay it ſelfe, it muſt have a builder. Chriſt laid them firſt of all other, in the bottome of the wall; in that reſpect they are called foundations.Ezr. 7.9. As Ezra 7. In the first day of the first monethmonth, he began to goe up, or was the foundation of the going up; that is, the firſt or chiefe Leader. Thus not one Apoſtle, but all are equally foundations.
Contrary to that ſenſleſſe, ungodly, unlucky corruption of the Text, that would transferre all to Peter; under the colour of ſuper hanc petram: whereas the Scripture cals the twelve Apoſtles equally fundamentall. Minde the commands of VsUs, not of Me, ſaith Peter himſelfe here. Chriſt himſelfe indeed is that Petra, that Rocke; iEpheſ. 2.20.Other foundation can no man lay, than that is laid, which is Ieſus Christ. 1 Cor. 3.11.Firſt, he is Lapis fundamentalis, the foundation of our faith: upon whom wee build ſo ſure and firme, that neitherkMatth. 7.25. gusts nor floods, neither ſtormes nor ſtreames can overthrow us. Secondly, hee is Lapis angularis, the Roote of love and peace, which bindes us together in the unity of the Spirit. Malitious and contentious ſoules are looſe rubbiſh and refuſe, not ſtones in Gods edifice. In all our booke-controverſies, and ſword-controverſies, let us referre the deciſion to him: then doe wee ſet the corner ſtone in the right place. Thirdly, hee is Lapis pacificus, all ſinne is a make-bate, hee is the Peace-maker betweene God and us. That Iacobs ſtone, whereon we reſt our heads and hearts; and ſee Angels deſcending to comfort us: upon this ſtonelPſal. 4.8. wee lye downe, and have quiet reſt. Fourthly, he is Lapis foedificus, a Stone of Covenant betwixtmGen. 31.45. Iacob and his father Laban: the league betweene our heavenly father and us. Mizpah, a beacon or watch-tower, to warn us of our enemies. Fifthly, he is Lapis triumphalis, that ſhall give us the victory: Davids ſtone, wherewith hee ſlew the Gyant: by this wee ſhall be able to conquer Satan and the moſt monſtrous ſinnes, and triumph over them. Sixthly, he is Lapis petralis, which being ſmitten by the rod, guſhed out floods of water. When he was ſtricken with death, there iſſued out ſtreames of blood to ſave us: better than all their priviledges, though they had Oile out of the rocke, and hony out of the ſtone. nEſay 42.21.Cantent inhabitatores petrae è vertice montium. oMatth. 7.9.But if a ſonne aske bread, will his father give him a ſtone? Nay, but this ſtone is bread; a living Stone, the Bread of life; Lapis & panis. pMatth. 4.3.He did command this ſtone to bee made bread: therefore wee may as well ſay, Da Petram vivificam, as Da panem quotidianum. But let us take heed of offending this Stone:qMatth. 21.44. for whoſoever ſhall fall upon this ſtone, ſhall bee broken; but on whomſoever it ſhall fall it ſhall grinde him to powder. Wee may fall upon this Stone, or this ſtone may fall upon us: and then it had beene better that a milſtone were hanged about our neckes, and with us throwne into the ſea. But bleſſed are they that conforme their lives to the doctrine of the Apoſtles and Prophets, and build their faith on this foundation.
2. Saint Peter refers us to the words of the Prophets, and commandements of the Apostles, and preciſely chargeth our mindefulneſſe with theſe leſſons. Not humane traditions, not the conſtitutions and impoſitions of uſurpers, that pretend the authority of the Apoſtles: fond men, that undertake to deviſe a better way to heaven, than he that dwels there hath ſet downe; who will admit none that come not his way: theſe are but artificiall paper-wals, ſet up againſt the Apoſtolicall Canons. Not the inventions of men, though of thoſe pure braines that pretend moſt, yea mainely for the word: for ſometimes they prove but Lapwings, that cry, Here 'tis, Here 'tis; when their neſts are farre enough off. Athemeus tels us that the Stoickes had an opinion, that no man could doe well but a wiſe man; not ſo much as make good Lentil-broth. And therefore becauſe no man was held wiſe but Zeno, no man would make Lentil-pottage but after his receit: and that receit was ſo curious and exact, that it preſcribed the twelfth part of a Coriander ſeed. We have many ſimple men, and more ſimple and ſinfull women, that have little or nothing beſides a will, and a tongue; yet are ſo conceited of doctrine, that if Zeno preſcribe it not, the broth is naught, death is in the pot: and for every ſup of broth they muſt runne to Zeno: when (God knowes) all at the beſt is but a poore meſſe of pottage. Theſe men have coats of their owne weaving, whoſe inſide is altogether their owne lining: onelyonly they face it with the words of a Prophet or Apoſtle, and have their Text from the Bible.
Not the wiſdome of the Philoſophers, nor all the morality that drop'd in verſe from the pens of the Poets; bee the inſtruments of our building up to heaven. The wine that is made of the vines of the mountaines, is finer and pleaſanter than the Grapes of the vallies. What are the dregs of this flat bottome, mans knowledge, to therIam. 3.18. wiſdome that deſcendeth from above, the Hill and Throne of God? I grant, there is uſe of the other: ſecular arts are like lobbies to the lodging chambers: nay, not ſo good, but rather the garniſh and painting of the roomes: nay, inferior ſtill, (for the former are for muniment, the other for ornament) but indeed ſtaires to the parlours, as wee make them to our Pulpits: herbes in a glaſſe of wine: ſallets and ſawces to tempt downe our meats: but ſtill the meat it ſelfe is the Word of God, that Chriſt may be all in all.
3. Neither the Prophets without the Apoſtles, nor the Apoſtles without the Prophets, but both together. The Goſpell, without the Law, may lift men up to preſumption: the Law without the Goſpell, may ſinke them downe to deſperation. God hath provided a gracious remedy for both theſe fatall evils of man; the ſweet compoſition of ſeverity and mercy; the mixture of Law and Goſpell; as Moſes and Chriſt met upon the Mount. To direct our obedience, hee hath given us his Law: to anſwer for our diſobedience, hee hath added his Goſpell; that what wee could not doe in our ſelves, wee might ſee perfectly done for us by Ieſus Chriſt. Lex imperando ligat, Fides impetrando ſolvit. The Prophets wrapped up the Goſpell in the ſhadowes of the Law: the Apoſtles opened the Law in the cleare light of the Goſpell. Lex data eſt, Aug.ut gratia quareretur; Gratia data eſt, ut Lex impleatur. ſIoh. 1.17.The Law was given by Moſes, but grace and truth came by Ieſus Christ. Woe to them that adhere to the Law, and thinke to fulfill it well enough without the Goſpell: the Gun-powder ſhall ſooner bee able to ſtand the fire, and not bee blowne up. Woe to them that ſo ſticke to the Goſpell, that they caſt away all reſpect of the Law: they would bee fed from Gods owne trencher, and that of his daintieſt fare, and yet doe him no ſervice. But their Livery ſhall bee pulled over their eares, and they ſent away with a Neſcio vos. But bleſſed are they that joyne them both together in heart and life: that have one eie upon the words of the Prophets, the Law of God, to give it obedience with all their powers: and the other eye upon the doctrine of the Apostles, the Goſpell of Chriſt, to beleeve in it with all the hearts. The Lord ſhall binde them up in the bundle of life, lift up their ſoules to the participation of joy with the Prophets and Apoſtles, and make them heires with the Lord of all, his holy Sonne IESVS CHRIST.
4. The rule of Truth is delivered to us by the Prophets and Apoſtles: Truth is Gods peculiar, appropriated to his holy Word.tIam. 1.18. Hee begate us with the Word of Truth. uIoh. 17.17.Sanctifie them through thy Truth: thy Word is Truth. The Law is his Truth:xPſal. 19.9. The Iudgements of God are Truth. The Goſpell is his Truth,aEph. 4.21. Yee have been taught, as the Truth is in Ieſus. Yea, an eminent Truth; diſtinguiſhed from Naturall or Philoſophicall truth. Nature is true in her principles, Philoſophy true in her deductions and concluſions, the Law true in her impoſitions: all true, but no man can reſt his ſalvation upon them.Ioh. 1.17. The Law was perfect Truth, but we were weake. It could not ſave us, becauſe wee could not keepe it. Naturall truth is like the Sea; there is abundance of it, but ſo ſalt that it can never ſlake our thirſt. For Legall Truth; ſuppoſe a malefactor comes before a juſt Iudge; you may reſt upon it, that he will doe him juſtice, but he muſt looke for no mercy: but on the Evangelicall Truth wee may repoſe our ſoules. The good man will yeeld to all truth,Aug. and never bee aſhamed of ſuch a victory. What is more glorious than to bee overcome of Truth? This Truth is the Word of God; let it overcome us with our willing ſubmiſſion, or it ſhall overcome us againſt our wills to our confuſion.
This Word and Truth is written by the holy Prophets and Apoſtles: for both in Creation and Redemption, God wrought all by his Word.bAct. 11.14. Peter ſhall tell thee words, whereby thou and all thy houſe ſhall be ſaved. This is that Rule which bindes the Conſcience;cPhil. 3.16. let us walke by this Rule. Our neighbours of Rome have ſet up new Lesbian Rules, which they preſcribe as neceſſarie to ſalvation. The Rule of Saint Francis, the Rule of Saint Dominicke; their Auguſtines, Iacobines, Benedictines: yea, they hold one mans Baptiſme better than anothers, one mans Order holyer than anothers, one mans Rule perfecter than anothers; any Rule better than that which Saint Paul ſo bleſſeth, the Rule of Regeneration:dGal. 6.16. And as many as walke after this Rule, peace be on them and merciemercy, and upon the Iſrael of God. If that Apoſtle were now living on earth, to ſee their innumerable Orders, and aske them as they paſſe, what they are: and heare one anſwer; I am a Franciſcan; another, I am a Dominican; another, I am a Carthuſian; and ſcarce any one ſay, I am a Chriſtian: hee had cauſe to thinke them all Antichriſtian. Hee was angry enough at that, when one ſaid,e1 Cor. 3.4. I am of Paul; and another, I am of Apollos; and called it Carnall. But now Moſes and Samuel, Paul and Apollos are almoſt worne out, and we have Monkes and Fryars in their roome. Yea, that teeming Whore of Babylon hath in theſe latter dayes brought forth a Monſter, Ieſuitiſme; a Mungrill, begot betwixt Superſtition and Policie. Which though Pope Nicholas the fourth, in a Bull, a blaſphemous Bull, preferred before the Franciſcans, and the Franciſcans before the Angels; yea, that Ignatius Loyola lived a more perfect life than Chriſt himſelfe: yet certainely, to all honeſt hearts they appeare that Mysterie of Iniquitie, which Saint Paul propheſied ſhould wait upon the Antichriſt. If the manifeſt profeſſion of Lying, of Murders, of Treaſons, of the butchering of Princes, and raiſing tumults in States, be not Iniquitie: what is? If againe, for Kings to admit them to their Councell-Tables, to follow their damned advices, to give them Colledges and mightie exhibitions; be not a Myſterie: there is none. Put them together: that the horribleſt ſinners upon the face of the earth ſhould skrew themſelves into the favour of rich men, and Princes; ſurely can be no leſſe than the Myſterie of Iniquitie: and this to me, is in ſtead of a thouſand proofes, that their Maſter is the Antichriſt. That they ſhould doe all this under colour of the Chriſtian faith, and make God himſelfe Carnificem ſuum, is a monſtrous Myſterie.
How does Ephraim and Manaſſeh, the Ieſuite and all other Orders fight one with another, and all againſt Iudah? In a Citie of Spaine, a Ieſuite in the midſt of his Sermon fell into a Traunce, if wee could beleeve him: and ſtarting up, he told his Auditorie, that hee had beene in a Dreame, and the Scene lay in Hell. There he ſaw many ſoules of all conditions, (naming them whom he thought fit to traduce) from Coblers to Emperours. Among the reſt, he pretended to ſee abundance of Franciſcans; whereat hee ſtood amazed, that men ſo holy, and ſtrict of life, ſhould come thither. This Dreame of his ſtucke in the Franciſcans ſtomachs, till they could requite him with another. Therefore on the next occaſion, in the ſame Pulpit, a Franciſcan preaching, fell into the like Traunce: and waking, told them that he had alſo beene in Hell; and could not deny, but ſome ſprinkling of Franciſcans and other Orders were there. But his wonder was, that in Hell he ſaw never a Ieſuite: at which Belſebub laughing, told him his error; That the number of Ieſuites in Hell did exceed all other Societies, put them all together. Where are they? replyes the Franciſcan. Alas, ſayes the Devill, they are in a roome below: the common Iayle is too good for them, they are ſafe bound in the Dungeon, ſtowed in the Hold, under Hatches. For if they were ſuffered to come to the upper Deckes, they would ſet all Hell in an uproare. It was well it was but a Dreame, for their ſakes: it might happily have beene a truth, for the Churches ſake. Therefore as they that have made a new Goſpel, Evangeliam Quintum, of Statiſme; though not ſo plainely as thoſe Monkes of Paris, with their Evangelium aternum, which they offered to be canonized,An. 1220. but by good lucke it was refuſed: yet as prodigiouſly, as blaſphemouſly; whiles they teach the Prophets and Apoſtles to ſpeake Treaſon and Murder, and to give diſpenſation for Lying: what Hell can be not enough for ſuch Prieſts?
O ye bleſſed Secretaries of Heaven, how would you diſdaine to have their Decretals come in competition with your ſacred Canons? How would it grieve you, to ſee Ieſus perſecuted by a Ieſuite? That bleſſed Name hath alwayes caſt out Devils, it never brought in any: though theſe ſonnes of Sceva have made bold to uſurpe it, and come in fiends, under it. Shall we call that Chriſts Religion, which is not derived from the Prophets and Apoſtles; nay, which contradicts both Apoſtles and Prophets? Even the Prelates of their owne Church have compared their Schoole-men to Aſtronomers; who to ſave the Phoenomenon, framed to their conceit Eccentrickes, and Epicycles, and a wonderfull Engine of Orbes, though no ſuch things were: ſo they, in the Councell of Trent, to ſave their Politiam Romanam, deviſed a world of diſtinctions, evaſions, ſhifts, and Paradoxes: and in ſtead of Prophets and Apoſtles, brought us Poets and Philoſophers: that not onelyonly wee, whom they hold adverſaries; but many of their owne have ſaid, concerning the Lawes of that Councell; That they are beholding to Ariſtotle for diverſe Articles of their Faith. This I thought good to touch; to ſhew the difference betwixt Saint Peters direction, in my Text; and his direction, that pretends himſelfe Saint Peters Succeſſor; and that he can never erre, out of that Chaire. If they have forſaken the Prophets and Apoſtles, it is time for us to forſake them. If they alledge, that they ſtill retaine the Scripture, and keepe themſelves to the words thereof: I anſwere, that Saul kept part of Gods Commandement, in deſtroying Amalek; yet for all that, Samuel tells him plainely,f1 Sam. 15.26. Thou haſt rejected the Word of the Lord, and the Lord hath rejected thee. Or if they ſhould take nothing from theſe words, yetgRev. 22.18. their adding to them, and equalizing their owne conſtitutions with them, ſhall make them lyable to that fearefull Curſe.
That ye may be mindfull of the words.] This mindfulneſſe conſiſts in two things; our Obſervation, and our Converſation.
For Obſervation; God never meant his Word for a vaniſhing ſound: that which is kept upon eternall record in Heaven, and is a conſtant dweller in the elected heart; muſt not be ahCol. 3.16. ſojourner, much leſſe a paſſenger, with us. The Lord takes it in foule ſcorne at the hand of his creatures, to ſpeake, and not be heard; to be heard, and not minded. Moſt men heare Sermons, as they entertaine newes out of the Indies; matters unconcerning them. Let us minde theſe things: if any vertue be commended, to practiſe it: if any vice be condemned, to avoid it: if any conſolation be inſinuated, to appropriate it: if any good example be propounded, to follow it: ſo minde that thou heareſt, as if it were ſpoken onelyonly to thy ſelfe. Is it Comfort? I repent, and 'tis thine. Is it Iudgement? repent, and 'tis not thine. They minded Iohn Baptiſts preaching, that came to him after the Sermon, with thoſe materiall Quaert's, iLuk. 3.10.What ſhall we doe? As Domitian, perceiving many of his predeceſſors in the Empire to be ſo hated of the people, asked, How he might ſo rule, as to be loved? and was anſwered, Tu fac contra: Examine what they did, and doe thou the contrarie. Hearing prepares us for the way of ſalv…tion, Minding diſpoſeth us for the travaile of it, Doing is the journey it ſelfe. The remaining fleſh will tempt us: Ioabs ſword had not goe a more uſuall tricke of falling out of the ſheath, than our corrupt nature to runne into pollutions. Thoſe Agags, that are ſpared by the indulgent eye of Saul, favoured by the fleſh, muſt be hewed in pieces by the ſword of Samuel, by the Word of the Spirit. He that is furniſhed with weapons, and ſuffers a feeble unarmed enemie to overcome him, hath no courage in him. If the fleſh, which in all regenerate ſoules hath received the deaths wound, foile us at every Bowt, we doe not minde our weapon, or (which is more cowardly) are afraid to uſe it. Some indeed feele no aſſaults; they have beleeved and minded the Word alwaies; as they pretend: but the ſtate which was alwaies good, was in very deed never good.
Wee are bound to minde both Prophets and Apoſtles: the large looking glaſſe preſents to a man his whole ſelfe: when it is broken into many ſmall pieces, the leaſt of them doth ſo ſtill, but not ſo perfectly. Every line of the Law ſhewes us our miſerable eſtate, every promiſe of the Goſpell yeelds matter of comfort: let this glaſſe ſtand whole before us, that we may obſerve all our lineaments by it;Iam. 1.25. then ſhall wee be nobis noti, knowne to our ſelves. He that receiveth the ſeed into good ground, Matth. 13.23.heareth and underſtandeth, and brings forth fruits. The ground muſt bee ſuſceptible, fit to receive the ſeed. The ſeed muſt bee conducible, fit for the quality of the ground. As wee doe not thunder Iudgements to the broken heart, nor offer the dugs of mercy to the lips of profaneſſe. So let every one minde his owne portion: let ſinners apply thoſe threatnings that belong to them, that by repentance they may have right to thoſe bleſſings, which yet belong not to them. The Word of God is like Gold, ſaith the Pſalmiſt: Gold is ſo ductile that an ounce of it will be made to cover an acre of land.Cardan. Wee can have no wants, which this riches cannot ſupply, if wee mindefully apprehend it. Lex eſt inſtar ſpeculi, quòd maculas oſtendit: Evangelium inſtar f…ntis, quòd oſtenſas abluit. Rom. 7.7.The Law is a glaſſe to ſhew our ſpots. (I had not knowne ſinne but by the Law) the Goſpell is a fountaine to clenſe them. Lex eſt manus, quae viam monſtrat: Evangelium eſt brachium, quod in viam portat. They that minde not the Propheticall hand of direction, ſhall not have the Evangelicall hand of comportation.Tertull. Cui veritas comperta ſine Deo? Cui Deus cognitus ſine Chriſto? Cui Chriſtus exploratus ſine Spiritu ſancto? Cui Spiritus Sanctus accommodatus ſine verbo? Cui verbum profuit ſine fidei obſequio? Wee cannot finde the truth without God, nor know God without Chriſt, nor reach Chriſt without the Spirit, nor receive the Spirit without the Word, nor profit by the Word without faith. If wee truly minde the Law and the Prophets, wee finde our ſelves miſerable ſinners. Totus homo eſt inverſus Decalogus: to ſtand in a full contrariety to all the Law, is the very definition of man. The minding of this, will worke ſorrow: Abraham cannot but bee troubled with malapert Hagar: the fleſh is a curſt concubine, as Anthony of Guevarra would not wiſh a man worſe ſorrow for his ſinnes, than hee had that had an ill Wife. The feeling of this ſmart will teach us to decline the cauſe: contraries are cured by contraries. Maledixisti? Benedicas. Haſt thou curſed? Bleſſe. Haſt thou defrauded? Reſtore, Haſt thou envied? Love. Haſt thou offended in exceſſe? Faſt.
Many a ſinne had beene avoided by this mindefulneſſe; and yet that ſinne is the worſe that is done after mindefulneſſe. There is a practicall judgement in the heart; while it conſiders (on the one ſide) the danger of ſinne, in offending God: and (on the other ſide) the pleaſure and profit of ſinne, which redounds to the fleſh: while it puts in the one ballance, God and all his Commandements: in the other, ſinne and all his appurtenances. If now after this poiſing, … prefers ſinne, it had better never have weighed them: this is indeed to refuſe Chriſt, and to chuſe Barrabas.
There was never more neede of motives to mindefulneſſe: (for this connexeth the two verſes.) If the pure minds had need be warn'd and awakned, what ſhall we ſay to the diſſolute and indiſpoſed ſoules, that love on the Lords dayes their owne private threſholds, or a roome in Tavernes, better than the Courts of Gods Houſe? We cry to drunkenneſſe, that wallowes in the puddle of exceſſe; Be mindefull, leſt the day of judgement finde you beaſts; and leave you no drinke, but a draught of the lake of Brimſtone, that ſhall ever inflame, never coole your tongues: Yes, and they are mindefull, upon the next occaſion to follow their cups. Wee cry to adultery, …umbling in the luxurious bed of uncleanneſſe; Be mindefull: leſt your ſelves and your Strumpets be bound up in bundles, and caſt into an unquenchable bed of flames: and they are mindefull; but it is to watch the next opportunity of their former wantonneſſe. Wee cry to Idolatry, that kills herſelfe in the boſome of that Babyloniſh Whore; Be mindefull: aRev. 2.22.or God ſhall throw you and your Iezabel into the bottomleſſe pit: and they are mindfull; but it is for the next Maſſe, to worſhip that Stepdame on their knees. Wee cry to voluptuouſneſſe, that ſwaggers in the ſuppoſed Iubile of her endleſſe pleaſures; Be mindefull: leſt your paſtime be ſhut up in weeping, and howling, and gnaſhing of teeth: and they are mindefull; but it is of their next Rendevous appointed for riot. We cry to oppreſſion, that cruſheth the bones of the poore with her bloody jawes; Bee mindefull: and they are mindfull, but it is of the next cruell purchaſe. It were great pitty, if all their violence and extortion ſhould not extort from the hands of God, their owne portion of vengeance. We cry to blaſphemers, with whom oathes bee as common as the ſtones in our ſtreets; Be mindefull: or God ſhall fill your mouthes with lamentations and curſes. Wee cry to all ſinners; Be mindefull of the words of Prophets and Apoſtles: but as Marius ſaid, he could not heare the lawes of the noiſe of Armes: ſo they cannot bee mindefull of theſe things, for being mindefull of their ſinnes and pleaſures.
This is the fulneſſe of time, wherein God gave his Sonne unto ſinners: and this is the fulneſſe of ſinne, wherein this gift is deſpiſed by ſinners. Salvation is preached to the loſt, and it is loſt among them: Life is offered to the dead, and it is become dead with them. God came unto men, and men will not come unto God. Wonder O Heaven, and be amazed O Earth, at the dulneſſe of our unthankefull hearts. It is time for you to bee mindefull; yea, the time is almoſt paſt: now is your ſalvation neerer than when you firſt beleeved: and now is your damnation neerer, than when it was firſt threatned. Wee are come to the eleventh houre of the day; there is but a twelfth; a few minutes of time betweene us and judgement. The Sonne of man haſtens his comming, more than the Sunne of Heaven haſtens his going downe: O be mindefull. Shall we tarry to be ſtarted with the ſhrilleſt Trumpet that ever was blowne? Our mindfulneſſe ſhall then grow perfect, and wee ſhall bee wiſe, but too late. Then will it onelyonly ſerve to revolve thoſe infinite favours of God, that could not winne us; and thoſe innumerable perſwaſions, that could not worke upon us.bMatth. 8.20. The Foxes have boles, and the Birds of the Aire have neſts, but the Sonne of man hath not where to lay his bead. The Foxes have holes in us; crafts, deceits, and ſubtilties lodge in our hearts; the Birds of the Aire have neſts in us: pride, vaine-glory, and ambition, dwell in our heads; but neither head nor heart will give any roome to Chriſt: he hath no chamber, no bed, no pillow in our ſoules, whereon to reſt his weary head, that is wer with the dew of heaven, while he ſtands waiting at our doores. It will grieve all the veines of their hearts, to bee mindefull of theſe things when they are paſt recovery; to thinke in hell how eaſily they might have been ſaved, while they lived on earth, and did not regard it. But now let us be mindefull of God, and he will be mindefull of us. Is he ſo neere us, even within us, and doe we forget him? Shall a whole day paſſe, and neither wee ſpeake to God, nor heare him ſpeaking to us? This were too much betweene man and wife. No Lord, wee will bee mindefull of thee, in giving heed to thy Word. Bee thou mindefull of us in thy mercy, and remember us in the day of IESVS CHRIST.
Next, this is for our converſation. It is a barren mindefulneſſe that does not declare it ſelfe in an holy fruitfulneſſe. I have heard of a childe of nine yeeres old, that could ſay every ſyllable of the new Teſtament by heart, and not faile in returning a line in the right Chapter and Verſe: heere was an admirable memory. But if all this mindefulneſſe be ſo confined, if it extend not to practiſe, we had better never have heard of Gods Word. The uſe of operative arts is all in all; eſpecially in Divinity: without which the Vine (through mindefulneſſe) may yeeld ſweet juyce: but (through want of practiſe) it will not make ſo much as a pin or peg for ſervice. The Prophets and Apoſtles did not onelyonly teach, but doe the will of their Maſter: as wee are mindefull of their doctrines, ſo let us alſo heed their examples. A ſpeechleſſe life hath more force in it, than a liveleſſe ſpeech. Good workes are unanſwerable ſyllogiſmes, invincible demonſtrations; and make any men Preachers; even Preachers like the Sunne and Moone; that their ſound goes over all the world, publiſhing Gods glory; not in Hebrew, Greeke, or Latine, which many barbarous nations underſtand not: but in a common language,Chryſost. the mother tongue of every country. The bels that towled to the Sermons of the Prophets and Apoſtles, were their miracles: theſe made way into mens hearts for their doctrine. Miracles are ceaſed, and now good converſation comes in their place. They carried, as the ſouldiers of Gideon, in one hand the burning lampe of a good life; in the other, the ſhrill trumpets of Preaching: with theſe weapons they conquered the Midian world. Two things are to the eſſe of a Chriſtian; Profeſſion and Practice of the truth. The beſt argument of our converſion, is our good converſation: our workes doe juſtifie that faith, which doth juſtifie us.
The Apoſtles did not onelyonly preach heavenly Sermons, but doe gratious deeds: therefore a whole booke was written of theircAct. 1.1. Acts. Saint Luke wrote of all that Ieſus begun to doe and teach: dLuk. 24.19.who was a Prophet mighty, not onelyonly inward, but in deed. eLuk. 7.22.Goe and tell Iohn what things yee have heard and ſeene. Words are but winde, and vaniſh into winde: a ſhip leaves as much impreſſion in the Sea, as they doe in many an heart. There is an inartificiall argument, which is all the countrey-mans Logicke: as the Martyr anſwered Biſhop Boner; My Lord, I cannot diſpute for the Truth, but I can die for the Truth; and that was a taking argument. To doe well, is the art of a Chriſtian: to doe, is every mans: to doe well, is the Chriſtians. Benè is of few letters, of great operation; for it is the force of all arts. Rhetoricke, is the art of ſpeaking well; Logicke, the art of diſputing well; Magiſtracy, the art of governing well: ſo Chriſtianity is the art of living well. Every Magiſtrate that governs, doth not governe well: nor doth every Chriſtian that lives, live well. Estote factores verbi: we muſt diſtinguiſh between agere and facere: the firſt is to doe a buſineſſe whereof nothing comes after it: facere is to make a thing; as when a building is made, it remaines. Actors preſent a ſhew on the ſtage, which being ſpoken, and ended, there is an end of it; it hath no farther extent. But Factors trade and traffique in forraine countries; and bring in their maſters commodities and adventures, out of which ariſeth profit. All the gaine of our ſoules comes from the doing of theſe things: without which knowledge leaves us but diſhonourable to God, uncomfortable to our ſelves, ſcandalous to others: in no neerer termes to happineſſe, than Balaam, and Iudas, and the divell himſelfe; who the more they know, it is the worſe for them: they doe but teach God how to condemne them.
Thus hee that encreaſeth knowledge, encreaſeth ſorrow. Eraſmus in a Dialogue calls ſuch a man, Cyclops Evangeliophorus; a ſwaggering Ruffian that would bee thought a Chriſtian. Hee had hanging at his girdle, on the one ſide, a Teſtament fairely gilt, bound, and boſſed: on the other ſide a bottle of rich ſacke. To convince him, hee is asked; what if hee were tyed to carry that bottle alwayes at his girdle, and never to taſte of it; or to taſte it onelyonly, and never to drinke it downe: were not this a puniſhment as reall, as that of Tantalus was Poeticall. But what if he did, as his maner was, drinke ſoundly of it; would it not then warme his heart, quicken his ſpirits, cheare his countenance? Yes, but much more would that Booke doe ſo, if hee would ſpiritually feed on it, concoct, digeſt, and turne it into nutriment, in this life and converſation. Otherwiſe, it was but a poore uſe and benefit of his Bible, that one day in a rage hee had broken a fellowes head with it, that inveighed againſt the Goſpell. Alas, to carry a Bible in our hands, and not to have a leſſon of it in our hearts; not to be mindefull of this Doctrine in our practiſe; is but like the Aſſe that carries dainty burdens, and feeds upon Thiſtles. In effect, a man knowes no more than hee does: as the worldling hath indeed no more riches, than hee uſeth to his comfort. The Hebrewes had an imprecation;fPſal. 137.5. If I forget thee, O Ieruſalem; let my right hand forget her cunning. If men will not doe the good they know, they ſhall ſoone loſe the knowledge of the evill they doe. It being juſt with God to puniſh the ſhipwracke of a good conſcience, with the loſſe of the fraught of knowledge. Hee that never gave preſcript, does not write himſelfe Phyſitian: why doeſt thou refuſe good deeds, and call thy ſelfe Chriſtian? The Angell called his NamegIudg. 13.18. Wonderfull, becauſe hee did wonderfully, and made good his Name by his action. If wee lay claime to that honourable name of Chriſtians, let us doe the workes of Chriſtians. Here lies the difficulty of all: the Doctrine of the Prophets and Apoſtles is contained in a little roome: the Sanctions and Rules to bee done, are ſet downe in briefe Summaries: ſo they are ſoone learned, eaſily knowne. But the motions, directions, reprehenſions, perſwaſions, and ſuch appurtenances of practiſe; theſe have enlarged the Volume of the Scriptures: theſe lengthen our Sermons, and multiply bookes. Line upon line and precept to precept: not for new lawes, but preſſing obedience to the old. To be effectually mindefull.
1. Let us deſire the faculty and facility of doing: earneſtly to deſire it, is one halfe, yea the beſt halfe. Benè velle est dimidium rei. Socrates could ſay; hee that would be an honeſt man, ſhall ſoone bee one; and is paſt the hardeſt part of the worke. An hearty affection to goodneſſe, is the firſt ſtep to goodneſſe, a great helpe to goodneſſe, a ſpeciall ſigne of goodneſſe. This will breed prayer for goodneſſe, to the fountaine of all goodneſſe, Chriſt: without whom we can doe nothing, but lie be calmed, unable to move or promove; as a ſhip on the Sea, or a mill on the land, without the winde, and breath of his Spirit. Thus let us begin the morning in a ſerious acknowledgement of our owne diſability and deadneſſe to every good worke; praying for will, as if wee had none; and begging grace, as if we were quite empty: grace preventing and ſubſequent, grace operative and cooperative, grace preſerving and perfecting. Let us beſeech him not onelyonly to regenerate us with new principles of motion; but to renew his inſpirations upon every act of ours; that we by Chriſt, or rather Chriſt by us and in us may doe all things.
2. Let us be thrifty husbands of time and meanes to be ſpiritually rich. If a man neglects the occaſion, the occaſion will neglect him. As we deſire that all Sermons ſhould be pertinent and applicatorie to us; (as if, like our Sutes of apparell, they were made for us, and for no body elſe, they doe ſo fit us) ſo let our eares drinke in the matter, that our eyes be fixed on our owne conſcience. Let us lay our ſelves to the Rule, and examine how we and that doe agree. At the end of every Period let us aske our heart, How have I obeyed this Precept? How have I beene better'd by this reproofe? How comforted by this promiſe? Wanton hands gather onelyonly the flowers, but good huſwives looke to the …uit and hearbes of the Garden. Some like little children, minde not the Liquor in the Cup, but onelyonly the paint and garniſh; and in fondneſſe of that, ſpill the Liquor. Or like Monkeyes, who looking in a Glaſſe, thinke they ſee another Monkeyes face, not their owne. Wee are ſo kinde to our ſelves, that wee can finde any mans fault in the Glaſſe of the Scripture, ſooner than our owne.hMatth. 11.17. Wee have piped to you, but you have not daunced: All that you obſerve, is the ſound of our Pipe, not how your owne feete doe daunce unto it.
3. Let us reduce all to practiſe. Charmes are ſaid to have no effect, unleſſe one goe with a beleefe unto them. Surely, Preaching ſhall doe us no good, except wee come with a minde to be better'd by it. Now it were hard, if after all this diſcourſe of mindfulneſſe, you have not beene mindfull of the diſcourſe. The Alarme of a Clocke is ſet, to ſummon us to buſineſſe at ſuch an houre, but if wee wake not with the Alarme, all is loſt. It is a common ſaying, Now the Sermon is done; and it may be, you long to ſay ſo at this time. But conſider, it is not done, till you have done it. The Chriſtian Tell-tr…th ſpeakes of a Lady, who asked her ſervants whether the Sermon was done, or no. They anſwered; Yes, it is done. But ſhee ſmartly replyed; Dicta, non facta concio: It is ſpoken, it is not done. You have had many Sermons; for conſtancie againſt back-ſliding, for patience againſt murmuring, for charitie againſt covetouſneſſe, for ſobrietie againſt exceſſe, for refraining your tongues from prophane ſpeeches and ungodly Oathes; for obedience to the words of the Prophets and Apoſtles, againſt the formall profeſſion of perfunctorie hearers: Sermons ever ſpoken, never done. O theſe were tedious Orations: but on whoſe ſide lay the tediouſneſſe? How unhappily are all theſe holy diſcourſes loſt, through unmindfulneſſe? How is mindfulneſſe it ſelfe loſt in the want of practiſe? The Doer is bleſſed in his deed: It is our deed, to ſpeake Gods Word unto you; to doe it, is both ours and yours: Doing crownes all. I will hold you no longer: Now you may ſay, This Sermon is ſpoken and done by the Preacher: God grant wee may ſay, It is practiſed and done by the hearers.