Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 3 · Verse 11
2 PET. 3.11.
Seeing then that all theſe things ſhall be diſſolved, what manner of perſons ought ye to be in all holy Converſation and Godlineſſe.
THat which is commonly noted of our Prognoſticators, that they are more diligent to make mention of foule weather, than of faire: ſtormes and thunders they much harpe upon; but calme and ſerene dayes paſſe them …nobſerved: The like may be ſaid of mans corrupt Nature, to be more feelingly affected with paine, than with pleaſure; his much good he little thinkes on; a ſmall evill diſquiets him. He is more troubled with an injurie, than pleaſed with a benefit; more mindfull to revenge the one than to requite the other. Hee regards not many yeeres health, ſo much as one dayes ſickneſſe; nor an age of libertie, like one houres reſtraint. The hope of that which is good, does not ſtirre him like the feare of that which is evill. Feare is the paſſion that moſt powerfully ſwayes him, and accordingly, the ſearcher of all hearts proceeds to worke upon him. Therefore the ſacred Rolles doe more abound with the threatnings of Iudgement, than with the Promiſes of Favour. For howſoever Love be the more noble affection, yet Feare makes the firſt impreſſion. For this cauſe doth God ſo frequently remember us of our owne death, of the laſt Iudgement, and hell torments: that ſeeing Love cannot winne us to doe good, yet the horrour of thoſe endleſſe paines may fright us from doing evill. We cannot ſeriouſly meditate on our laſt tryall, and admit ſuch things as make us culpable. But alas, it is a death, we thinke, to thinke upon death; and wee cannot endure that dolefull bell, which ſummons us to Iudgement. Therefore are we diſſolute, becauſe we doe not thinke of our diſſolution. But if we would deliberately conſider the mutabilitie of our condition, the neceſſitie of our reckoning, and the diſmall wages of ſinne; though we were not wonne with the Love of Gods Goodneſſe, and his bleſſed recompence; yet the terrour of unavoidable vengeance might drive us to repentance. Divers theeves have robbed Paſſengers within the fight of the gallowes: but if a ſinner could ſee but one glimpſe of hell, or be ſuffered to looke one moment into that firy lake; hee would rather chuſe to die ten thouſand deaths, than commit one ſinne. Seeing then all theſe things, &c.
The Verſe conſiſts of a Contemplative part, and a Practicall: Seeing all theſe things ſhall be diſſolved, that is for Contemplation: What manner of perſons ought we to be in all holy Converſation and Godlineſſe; that is for practice. How well do theſe two parts ſymbolize to a Chriſtian the two maine offices of his Life; Speculation and Action? Theſe be hisiRev. 12.14. two wings, whereby he mounts up into Heaven:kEzek. 10.8. Yea, theſe be the Cherubins hands under their wings: a winged mind, that ſoares aloft in Meditation; and a working hand, buſie about pious actions. Here is Contemplation, like devout Mary at the feet of Chriſt; hearing his Word: and Practice, like hoſpitable Martha, providing for his entertainement. Here is Moſes at his Prayers on the Mount, and Ioſhua fighting in the valley: Iacob ſtudying at home, and Eſau hunting in the field. The Papiſts place the chiefe Perfection in a contemplative Life; and underſtand it for that unum neceſſarium, of Chriſt to Martha, One thing is neceſſary: and that better part, which was choſen by Mary: Action (ſay they) may bee lame and defective through the imbecillitie of the Organ; but Contemplation is pure and defecate on earth, and ſhall be perfected in Heaven; a portion never to bee taken from us. I deny not the excellencie of Contemplation: it is as heavenly a buſineſſe, as any belongs to man or Chriſtian, and of unſpeakeable Benefit to the Soule. For by this wee ranſacke our deepe and falſe hearts, finde out our ſecret enemies, buckle with them, expell them, and fortifie our ſelves againſt their re-entrance. By this wee make uſe of all good meanes, fit our ſelves to all good duties: By this wee deſery our owne weakeneſſe and obtaine redreſſe: wee prevent temptations, and ſtore up Comforts: wee get more Light to our knowledge, more heat to our affections, more life to our devotion. By this, we learne how to contemne the world, and long for the fruition of inviſible bleſſings. By this we ſee Chriſt with Stephen, we talke with God as Moſes, and are rapt with Paul into Paradiſe. This is the remedy of our diſconſolateneſſe, the paſtime of the Saints, the Ladder of Heaven, and the beſt improvement of Chriſtianity. Yet albeit Maries part is the better, Martha's is not diſallowed for good. They are both ſiſters, and muſt goe hand in hand: for if wee ſuffer meditation to eate up all the duties of our life; God will give us little thankes, who rewards all men according to their workes. A publike good excells a private: contemplation may doe more good to our ſelves; but the workes of charity are more profitable to others. I had rather bee wiſe than rich; yet to releeve a poore mans hunger or neceſſity, my riches will doe more good than my wiſedome. Three noble ends Divinity propounds to her followers: the firſt and chiefeſt is Gods glory; the next to that, mans owne ſolace here, and ſalvation hereafter: the laſt, is the edification and comfort of others; and in theſe conſiſts a Chriſtians perfection. Having therefore contemplated in our mindes this fatall and finall doome of the world, let us proceed to action: and ſeeing all theſe things ſhall he diſſolved, God lookes that we ſhould bee new perſons in all holy converſation and godlineſſe.
In the former part we have two circumſtances; How much, and how farre: An extent, all theſe things: An extinct, ſhall be diſſolved. Firſt, for the Extent.
All theſe things.] The reaſon of this diſſolution is the corruption of all things; therefore this future renovation hath the ſame latitude with the former corruption. Saint Paul tells us, thatlRom. 8.20.22. The creature is made ſubject to vanity; and The whole creation groneth, or every creature; comprehending (with our Apoſtle here) All things. Origen would fetch the Angells within this compaſſe, alledging that they alſo are ſubject to vanity, in reſpect of their employment about the vaine affaires of men: that as they rejoyce at the repentance, ſo they grieve at the diſobedience of ſinners. Augustine refuſeth this interpretation, yet not without a Quare; Aug. in Rom. num. 50.whether the Angels helping our infirmities, may not be ſaid to be affected with us, and in that ſenſe ſubject to vanity. But the Angels cannot be ſubject to vanity; for in the next world the Saints ſhall bee but like the Angels, and yet quite exempted from all ſuch affections.Greg. mor. lib. 4. Gregory underſtands this Creature only of the righteous man, who againſt his will is ſubject to this mutable and corruptible eſtate, and groneth to be delivered. And Auguſtine by every Creature, underſtandeth man in generall, becauſe he participateth the nature of every creature: hee hath underſtanding with Angells, ſenſe with Beaſts, and a vegetative life with Plants: But the ſenſe reacheth a great deale further. Ambroſe and Calvin fetch into this reſtitution, the brute Beaſts; as if they alſo ſhould bee no more than changed, of whom there will be no neceſſary uſe. But by Saint Pauls Every creature, and Saint Peters All theſe things; Chryſ. Beza.we may beſt underſtand Inanimata or Inſenſata, things without life and ſenſe, as the Heavens, Elements, and Earth with her workes. There ſhall be a diſſolution of all theſe things.
Of all?] Shall nothing eſcape? what a mad man is the covetous, to ſeeke the ingroſſing of all, when as all ſhall periſh? I will enlarge my Barnes, (if it were poſſible according to the capacity of my deſires)mLuk. 12.1…. And there will I beſtow all my goods. Where we may obſerve. Firſt, his pride, Mea, my goods, as if no man were worthy to taſte of his bread, or drinke of his cup. Avarus vult eſſe ſolus, the worldling would dwell alone: but hee ſhall have company: the ruſt will waite upon his gold, the moth upon his garment, the vermine on his garner; and, above all, the worme of conſcience will not faile to be his aſſociate: there is nothing elſe which he can ſo properly call his owne: this will ſticke by him. Secondly his greedineſſe, omnia, all: he would have all that is, hee will have all be can. All, without leaving ſo much as the tenth to the Levite, or the gleanings for the poore; All, if hee could poſſeſſe all the goods upon the Earth, yea and ſtretch his hand to the Firmament, to make the Sunne and Moone his, or reach a Starre from the Skie; yet he and all theſe muſt periſh. The wiſe man, that ſees he muſt loſe all at laſt, wil part with ſomething in time: Tonde ſuperflu…, clip off thy ſuperfluous riches, as Abſolon did cut his haire; it will grow the thicker: he that covets all, ſhall bee left worth nothing. Thirdly, his preſumption; I will build my Barnes, I will gather my goods: Wilt thou O foole? How art thou ſure of that? Alas, Heſterni ſamus, ſaies Elipha… we are of yeſterday: not Crasti…; we cannot ſay, wee are of to morrow. To ſay peremptorily, I will doe this or that, is to robbe God of his prerogative royall. And what will hee doe? Firſt place he downe his old Barnes: indeed barnes full of rapine deſerve pulling downe: but if in ſtead of pulling downe old barnes, he had pulled downe veterem hominem, the old man, this had beene a farre better exerciſe. Then he will build up new: his goods are his God, and he builds a Barne as a Temple to it. His dropſie is ſo inſatiate, that he would drinke up the whole world: but a dropſie is beſt cured by vomite: the worldlings vomite, is a charitable beneficence: If this bee not his Phyſicke now, he and all theſe things ſhall periſh together. But happy are they that repoſe all in Chriſt; for when they that coveted all, ſhall loſe all; theſe faithfull ſoules ſhall finde all, in Him that is All in all, our bleſſed Saviour Ieſus Christ.
Shall be diſſolved] This is the Extinct. Full grievous is the corruption, whereunto the creature is ſubject,Pet. Mart. by the ſinne of man. This ſervitude appeares in three things. Firſt, they are in continuall labour to ſerves mans neceſſity. The Sunne riſeth and ſetteh, and runnes his diurnall courſe, to give man light. The Moone waxeth and waineth, and haſtens about her Sphere, to ſolace him in the night-ſeaſon. The Windes come out of their ſeverall corners, to doe him good, both by land and ſea. The Rivers are ſtill in action, running like Lacquayes by his ſide, and emptying themſelves into the the ſea; from whence there is a reciprocall ſupply of ſprings and fountaines. The pregnant cloudes are in travell to be dedeliver'd of their fruitfull ſhowers:Iob. 37.11. God wearieth the clouds in watering the earth. All the creatures are in a continuall labour to ſerve man; and this is one ſervitude.
2. They have a certaine Sympathy and fellow-feeling of mans miſery; as the beaſts of Niniveh were driven to faſt with their maſters: yea, they are not ſeldome deſtroyed in the deſtruction of man: the Cattell of Egypt were ſmitten, the ground of Sodome was curſed; and in the periſhing of the old world, nothing, (ſave what was in the Arke) eſcaped. Hence it is, that the Heavens doe waxe old, like a long worne garment: The Sunne and Moone have their blemiſhes, their eclypſes: the face of the skie is overcaſt with clouds: the ſtarres infect the Aire with bad influences; the Aire doth annoy us with peſtiferous vapors: the wombe of the Earth doth often afford nothing but barrenneſſe: and when her bowels are ript for our reliefe, ſhee ſeemeth to groane under that painefull paſſion. The Vine bleeds when it is cut, the Mulbery weepes at a breach, and diverſe trees ſweat out their gumme, as if our ſinnes had made them ſicke of a Fever. If any demand, whether ſome injury be not offered to the creature, for being thus ſubdued to vanity: I anſwere with Saint Chryſoſtome; Nequaquam; quia proptèr me facta est. No, for it was made for us, and therefore juſtly ſuffers with us. Some have too curiouſly obſerved, concerning this mutability of the Heavens; that the Sunne (in the beginning) was ordained to keepe his courſe in the Equinoctiall onelyonly, without ſwerving: and then ſay they, there ſhould have beene a perpetuall ſpring: neither pinching cold, nor parching heate ſhould have offended the Earth, but the temper would have pleaſed all with an acceptable indifferencie. But now his courſe is not round, nor doth perfect a circle, nor doth he keepe his way directly; but where he roſe to day, hee comes not to morrow; ſtealing by that point with a coſening line: Thus hee changeth his race, and runnes in the oblique circle of the Zodiacke, as it were hedged in by the two Tropickes. But all this is not ſo; for the Sunne and Moone in the Creation were appointed to diſtinguiſh the times and ſeaſons of the yeere: which they could not doe, if the Sunne ſhould not by a ſerpentine courſe, in the declining circle of the Zodiacke, both remove and approach, and ſo make both inequality of daies, and difference of ſeaſons. But ſtill there is vanity in all things under the Sunne; and that which is infected with mans corruption, ſhall ſuffer in mans diſſolution.
3 They are conſtrained to miniſter their ſervice to the wicked deſires of ſinfull men: and this is the ſoreſt bondage of all, even to be a ſlave unto ſlaves. The Sunne was faine to lend his light unto thoſe Pagan monſters, while they committed their moſt execrable rapes and murders. The Moone waites upon the theefe, whiles he acts, his robberies; upon the Goatiſh whoremonger in his foule adulteries. The Starres hide not their aſpects from thoſe at heiſticall aſtrologers, nor deny their influence to their Heatheniſh Idolaters. The winds with proſperous gales, fill the ſailes of Pyrates, and the Sea ſupports their unbleſt veſſells. VponUpon the grounds of oppreſſors, the Clouds let fall their fructifying burdens, and the heat of that glorious carbunckle ripens their fruites. Viands make fat the epicure, and Wine is ready for the unnaturall thirſt of the drunkard. Herbes and Mineralls are medicinall to the unholieſt bodies, and recover them from their diſeaſes. Iewels and pretious ſtones are driven to adorne the proud; and gold is made to buy the Libertines pleaſure.nHoſ. 2.8. The Vine yeelds her Grapes, the Kine their milke, the Sheepe their wooll, the ground her corne, the Medowes their graſſe, and Gardens their flowers; even to thoſe that ſacrifice all theſe to their Idols. Birds are compelled to part with their feathers, to ſtuffe the bed of uncleanneſſe; and the mettalls of the Earth are made the inſtruments of homicide. The Fire warmes, and the Aire cooles, and the Water clenſes, and the Earth beares the ungodly as well as the righteous. They are all forced to ſerve them, that doe not ſerue God. This is the bondage under which they grone, and from which they labour to bee delivered, longing for the time when all theſe things ſhall bee diſſolved.
And yet they would be but diſſolved, not deſtroyed: they deſire a renovation not an annihilation; not a ceſſation of being, but of ſervitude. So Paul ſayes,oRom. 8.21. The creature ſhall bee delivered from the bondage of corruption, into the glorious liberty of the Children of God. What ſhall they be delivered, onelyonly by being utterly aboliſhed? Shall they ſo ceaſe to bee miſerable, that they ſhall ceaſe to be at all? No, that cannot be called a deliverance, but rather a puniſhment: for it is a leſſe ill to be miſerable, than not to bee at all: a corrupt eſtate is better than none. But they ſhall be delivered into a glorious liberty; both putting off their ſervile corruption, and putting on a happy freedome. As for our ſakes they became corruptible,Chryſ. ſo together with us they ſhall be reſtored to incorruption. I dare not (with Calvin) gather in the Beaſts, Fowles, Fiſhes, that remaine at the laſt day, to this number; they are certainely within the compaſſe of this diſſolution; but whether deſigned to ſuch a reſtitution, it is doubtfull. Their ſervices being done, in the miniſtration to our neceſſities, why ſhould they bee reſtored to glory.pRev. 21.1. But there ſhall be a new Heaven, and a new Earth: the Heavens ſhall be decked with Starres; the Earth adorned with Trees and Plants:qEſa. 30.26. Rev. 22 3. the Moone ſhall ſhine as the Sunne, and the light of the Sunne ſhall be ſeven fold: and for the end and uſe of all this Renovation, it ſhall then be revealed, when it is performed.
Seeing all theſe things must be diſſolved, Why does not man herein read the Neceſſity of his owne diſſolution? His body is not made of the ſame matter, with the Sunne, or ſtarres, or heavens: and if it were, yet even theſe muſt bee diſſolved. But Homo ab humo, and humus ex nihilo: hee is the ſonne of the earth, and grandchild of nothing. There is nothing in life, more tranſient than life it ſelfe: in the middeſt of life, we be in death. It eats out it ſelfe, ſpends upon the owne ſtocke, and is conſumed, by being peeced. Every day that is added to it, is ſo much as a day taken from it. Nativitas ex utero viventis & ſecundae matris, Nativitas in uterum mortuae & primae matris. From the morning of Infancy, wee come to the meridian of Youth; and preſently it is evening; our ſunne ſets. Our life is like a candle in the winde, ſoone blowne out: like a ſparke in the water, ſoone extinguiſhed: like a thin aire, ſoone expired: like a little ſnow in the Sunne, ſoone melted: like a flower; What in the Spring is ſweeter for ſmell, fairer for ſight?rMatth. 6.29. Salomon in all his royalty was not clothed like one of thoſe: yetſPſalm. 90.6. in the morning it flouriſheth, in the evening withereth: if it laſt a day, that's all. Deawes, vapours, ſhadowes, ſnow, dreames, dust, and aſhes: A ſhippe, Post, meteor, aire; ſo mans life paſſeth. We are not debtours to the fleſh, ſaith Paul: but wee are debtours to the death of the fleſh. Let not this little world man, thinke that hee can hold out with the great: common experience confutes it: daily man dies, when as the world ſtands. There is but one thing appointed to diſſolve the world; and that is the laſt Fire: but there are a thouſand things to bring man to his end. Wee uſe to ſay, that a man may live of a little: but alas, Of how much leſſe may a man die? There is ſcarce any thing, that hath not killed ſome body: an haire, a feather hath done it. Let us therefore be carefully prepared for our owne diſſolution, and the diſſolution of the world ſhall never trouble us. If we live well, we ſhall doe well: and if we die well, we ſhall doe better. The world ſhall be diſſolved, but nothing ſhall ſeparate us from Ieſus Chriſt.
What manner of Perſons ought ye to be in all holy converſation and godlineſſe?] This is the practicall part. The wiſe man firſt lookes to the end which he deſires, and then ſtudies the way conducing to it. He does not ſay, This way will I take, becauſe it is faire and pleaſant, and I have ſtore of company, whither ſoever it brings me. But becauſe of the ſmoothneſſe and frequency, hee rather miſtruſts it; having heard that the rode to hell is very delightfull, populous, and numerous of paſſengers: and therefore reſolves to chuſe the ſurer way, though it be troubleſome and ſolitary. Heaven is the place, to which wee would all arrive: Sinne is a pleaſing way, but not the right: Piety is the right way, but not ſo pleaſing: if we be wiſe, we will not minde the pleaſantneſſe, but the directneſſe of the way; and ſuffer a little ſorrow in our journey, for that ineſtimable joy at our journies end. Reveale to us this way O Lord, and ſee if we have followed it; that thou mayeſt have glory, if we have; and we pardon, if wee have not, and helpe that we may. Domine paratum est cor meum; metuo nè non ſit: utinam eſſet paratum: hei mihi quod non est. Wee have here, for ſatisfaction of our good deſires;
1. The Way directed to Felicity, which is Godlineſſe.
2. Our Progreſſe in that happy Way; our Converſation.
3. The Sincerity of that Progreſſe; Holy, All-holy.
4. The Perfection of that Sincerity; What manner of Perſons ought wee to be; How holy, how godly; how excellent in all grace and vertue?
Godlineſſe is the way: and this, in the latitude of it, comprehends all thoſe duties which God requireth of us. Indeede, it is a conformity of the whole creature, to the will of his Maker. To live a life as neere to the life of God, as poſſibly we can, is godlineſſe. In the underſtanding, it is knowledge: in the will, it is readineſſe: in the affections, it is ſimplicity: in the conſcience, it is ſincerity: in the heart, it is alacrity: in the hand and in all our actions, it is obedience. This is too large a field for us now to ſurvey: wee will looke but upon one canton of it onelyonly: the triall of godlineſſe is obedience. Firſt, it is auſcultans, and hath an eare liſtening to the Word of God. That ſame, Ipſum audite, runnes continually in the minde of godlineſſe. Heare not the world, which bids you ſeeke after tranſitory things; but heare him that ſayes, Love not the world. Heare not the world, profering her honours: but heare him, that tels you, Humility is the way to glory.
2 It is Prompta: the guard, that watcheth at the chamber doore of Kings, ſooner breake of their prattle at the voice of their maſter, and are ready to execute his commands. The godly heart forgets his owne buſineſſe, when his Maker ſets him on worke. The refractary are like a heavie laden veſſell, not moved without ſtrong winds: but the pious heart is like a ſphericall body ſet on a plaine; the gentleſt breath of Gods Spirit ſtirres it. No warre-horſe is ſo guided by the hand of his rider, as the godly ſoule is by the will of his Maker. Thoſe are paralyticke and ſtupified members of the body, which will not move at the impulſion of the head: If we be living members of our glorious Head, wee have a motion pliable to his direction.t2 Tim. 2.21. The veſſell of honour is meet for the Maſters uſe, and prepared unto every good worke. They are more ſtubborne than the windes and ſeas, that will not obey the voice of Chriſt. Thirdly, it is Integra: to ſerve God in ſome things leſt repugnant to our corrupt natures; and in other duties to be recuſants, is an heteroclyte and defective godlineſſe. Miriam, for one contumely againſt her brother, became a Leper. Moſes, for failing in one act of obedience, was not ſuffered to enter into the land of promiſe. Heli, otherwiſe godly, for a little indulgence to his ungratious ſonnes, was ſeverely puniſhed.Baſil. Hom. in Divites avaros. They that profeſſe godlineſſe in diverſe things, and take liberty in one ungodly cuſtome, are like a vaine traveller, whom the deſire of ſeeing ſome famous city, after the tedious meaſure of many hundred leagues, hath brought to the gates: and there taking up his Inne, he is ſo well pleaſed, that his glaſſe being runne out, he dies without the ſight of that happineſſe for which he undertooke the journey. If a man have many faire roomes in the houſe of his heart, all which he reſerves for God: and one little cloſſet, which he lets out to Satan, by the tenure of one filthy luſt or affection: will not God diſlike all for that one? Will hee not for that one ſecret rivall, forſake the whole dwelling? Much honey cannot ſweeten a little wormewood, but a little wormewood will embitter a great deale of honey. You have ſeene a mouſe caught in the trappe, by the very tippe of her taile. A little ſinne cheriſhed, puts us out of the way of godlineſſe. The word is plurall, In pietatibus, in all the duties of godlineſſe. This then is the way, walke in it; and, God hath paſt his Word, you ſhall be ſaved by it.
The progreſſe in this way, is our Converſation. Man is a ſociable creature, ordained to converſe with his owne kinde. It is neither good, nor ſafe, to bee alone. Of converſation there is a neceſſity; all our care muſt be to make it holy. There be three objects of a Chriſtians care; the devotion of his heart, the profeſſion of his mouth, and the converſation of his life: The firſt and laſt of theſe are hard taskes; onelyonly the middlemoſt is eaſie, with ſmall difficultie wee can ſay well: but to meane well, and to doe well, be the points of labour. Our converſation is the Index of our eſtate: if that bee bad, the credit of our profeſſion is loſt; and wee are broken in our religion, as was Demas. The ungodly may bee hoiſted aloft, like chimneyes; but we know by their ſmoke, that they are full of foote. The Poets talke of a wedding girdle; which, being tied about the Bride, would inſtantly breake, if ſhe were not a Virgine. The name of Chriſtian is an univerſall challenge among us: but if we be not Virgins, of a pure and holy converſation, this girdle will breake, and we ſhall be expoſed to ignominy. In vaine doe men ſpeake well of us, when God knowes no good by us. If he pronounce …s dead, all the mouthes in the world cannot breath life into us: if hee pronounce us living, all the Divels in Hell cannot take life from us. A man is what his manners declare him to bee; as the Tree is judged by the fruites. There is nothing more honours or diſhonours God, than our good or evill converſation. The thoughts of our hearts, whether they be fowle or cleane, are onelyonly knowne to himſelfe; and in the matter of his glory before men, they neither make nor …a…re: as the unknowne bowels of the Earth neither grace nor diſgrace a countrey; but the words of our lippes, and workes of our lives; theſe either hinder, or advantage his glory. But doe our filthy aſperſions below, ſticke any ſpots upon the brow of Heaven? Doe we violate the Virgins there, by committing uncleanneſſe here? Doth it trouble the blood of Chriſt in Heaven, that wee ſweare by it upon Earth? If we oppreſſe the poore, is this any wrong to God? Whatſoever evill we doe, is he ever the worſe? Indeed his honour, in it owne nature, can no more bee depreſſed by our impiety, than it is heightned by our obedience: but in the regard of men, according to our converſation, it receives either encreaſe or dimunition. As the glory of the Sunne is ſtill the ſame; but not ſo to our eyes, when it is obſcured by the interpoſition of Clouds.
There is nothing ſo truely ſpeakes a man, as his converſation: what hee does, I am ſure hee is; not evermore what he ſayes. Iudas was a traitor: why? He delivered up his innocent Maſter: this hee did, whatſoever hee ſaid. Herod was a murderer. why? hee ſlew the Infants of Bethlem: Pilate was an unjuſt Iudge: why? hee condemned the innocent: the converſation is an evident and unanſwerable proofe. Not that every bad act denominates a ſinner: as to bee once overtaken with wine, makes not a man a drunkard: nor one oath a ſwearer: nor one falſehood a liar. That which juſtifies or condemnes a man, is his converſation; the accuſtomed courſe of his life. If his manners be lewd, hee ſhames his profeſſion. It were better with Philoſophers, to have honeſty without religion, than with wicked Chriſtians, to have religion without honeſty. Yea, he ſhames himſelfe. In the preparation of ſolemne nuptialls, the wedding clothes are ſumptuous, the Bride-chamber is richly furniſhed, the Marriage-bed is adorned with ſilken curtaines and glorious ornaments, the Roomes are ſtrawed with Roſes and Violets, the preſence is honoured with a great number of faire Virgins and noble friends,Chryſ. Hom. 41. ad Pop. Antioch. great cheare is provided, the Bride-groome is decently accontred, the attendants waite, all things are in readineſſe: yet after all this expectation, when the Bride is preſented, if She appeare ſwarthy, evill favoured, and deformed, not to bee looked upon without contempt, all the Spectators hang downe their heads, and the whole honour of the nuptialls is quaſh'd. So though there be an affluence of riches, a concurrence of honours, and all that this world can aford, in abundance: yet if thy Soule, which is the Bride, ordained for the Prince of Heaven, Ieſus Chriſt, be fowle and ſtigmaticall, beſmeared with luſts, and polluted with an uncleane converſation; the Bride-groome will none of thee, and thou ſhalt be deſpiſed of Men and Angells. Be gratious therefore in thy converſation, that thou mayſt not be rejected of that Heavenly Bride-groome.
The ſincerity of this Progreſſe followes: Our converſation muſt not be ſenſuall, but holy: not in part, but All holy: evenu1 Theſ. 5.23. throughout ſanctified.
1 Holy. Holineſſe is Gods owne Image, a beame of that Divine light ſhining within us: a reſultance, a reſemblance of one property of the Divine nature: the Character of Chriſt, the Print of the Spirit, the cogniſance of a Saint, and the Glory of Men and Angells: without which, all riches is poverty, all honour ignominy. For what is all the glory of the world, without holineſſe? Aut nihil eſt, aut nihil prodeſt: It is all nothing, or nothing worth. God hath choſen us before the foundation of the World, that we ſhould be holy: Holineſſe is the end of our Election. He hath not called us to uncleanneſſe, but unto holineſſe: Holineſſe is the end of our Vocation, This is the Will of God, our ſanctification: His holy Word doth command it. Be ye holy, for I am holy. His holy example doth commend it.
Yet alas how doth the univerſall practiſe of the world deſpiſe it? B… Holy? It is the leaſt of all their cares: nay they are aſhamed to be holy, for feare of being contemptible: as if they had made a Stature, and ſworne to obſerve it; In no man amongſt us bee holy. Preach holineſſe to them, and they reply; This is no age for Saints: They will not be ſo holy, as to goe to Heaven before their bones be cold: that holineſſe is but a ſullen quality, and makes men unfit for any good company. Thus doe they ſcoffe at the meanes to be ſaved, and make themſelves merry with their owne damnation. But we muſt tell them againe, that whoſoever will not bee a mortified Saint on Earth, ſhall never bee a glorified Saint in Heaven. He that will not be ſo ſullen, as to be holy, for feare of diſpleaſing the company of ſinners, ſhall neuer bee ſo happy as to enjoy the ſociety of God and his holy Angels. ForaHeb. 12.14. without holineſſe, no man ſhall ſee the Lord. Holineſſe is that Perſpective, through which we muſt ſee God. It is as poſſible to ſee the Sunne without eyes, as to ſee God and be ſaved, without Holineſſe. No ſanctification in this life, no ſalvation in the world to come: no Holineſſe here, no Happineſſe hereafter. By living ill, thou art ſeene of God, but doeſt not ſee Him:August. by an holy Converſation, thou both ſeeſt Him, and art ſeene of Him. Our Holineſſe beginnes our Bleſſedneſſe; and our Grace is the handſell of our Glory.b1 Pet. 1.4. The Kingdome of God is an undefiled Kingdome, becauſe none that are defiled ſhall enter into that heavenly Manſion.
This is that ſpirituall circumciſion of the heart, whereof the carnall circumciſion was but a ſymbole. The differences are many. Firſt, the circumciſion of the fleſh was wrought by the hand of man; this, by the finger of God; therefore Saint Paul calls iteCol. 2.12. A circumciſion made without hands. Secondly, The carnall circumciſion was onelyonly concerning one part of the body; the ſpirituall extends to both body and ſoule; to every part of the one, to every faculty of the other. Thirdly, that was onelyonly done on the eight day, but we muſt bee ſpiritually circumciſed every day. This is the Suburbes, through which we come to Heaven the City: Holineſſe is that via regia to all honour; and they that decline this way, ſhall bee written in the infamous duſt. Enoch walked with God, and was tranſlated: but ſhall a man walke with the Divell, and ſpeede ſo? Faine wee would be Saints, but we are loth to be holy: as if a man ſhould deſire to bee a Courtier, yet refuſe to leave his ruſticall behaviour, or to put off his ſordid garments. O for a Religion that can make a man a Saint, though he were never holy! This is that Popiſh bait, which catcheth ſo many thouſand Gudgeons: under the pretence of an holy faith, the toleration of an unholy and licentious life. It is their objection; If we be not in the right, it is a wonder that ſo many flocke unto us: few of our Religion turne to you, but abundance of yours come over to us. But wee anſwer, that for the corrupt nature of man to adhere unto a Doctrine, that promiſeth carnall liberty, is no more wonder, than for ſtones to fall downeward. Philoſophers of divers ſects turned to the Epicures, but never did Epicure accept of any other ſect of Philoſophy: an eaſie proffer will winne us from a laborious life to a pleaſant: But who will change a pleaſant for a laborious? Callista the Whore thus bragged againſt Socrates: all thy Philoſophy cannot alienate one of my Lovers from me:Aelian. Var. Hist. Li. 13. but my beauty can fetch many of thy Scholers from thee. But he anſwered her; This is no wonder: for thou tempteſt men to the pleaſing way of perdition, but I perſwade them to the troubleſome way of vertue. We are all naturally diſpoſed to be evill; to be holy and good is the difficulty. Wee are borne ſinners, there is much adoe to make us Saints. Yet holy we muſt be, or we can never be happy. This is the onelyonly way to aſcend that mountaine where the Lord dwelleth: even that holy Hill, which none can come unto, but he that hath cleane hands; which none can have, but by that one and ſtrong way of making them cleane, which is by waſhing them in the immaculate bloud of IESVS CHRIST.
2. All holy; our converſation muſt bee holy throughout; ſeparating our ſelves from every knowne ſinne, and ſanctifying our hands to every good worke. Indeed many intercurrent infirmities will mingle themſelves with our beſt actions: but ſtill our deſires muſt bee hearty, our endevours holy, and the conſtant purpoſe of our ſoules reſolved in nothing to offend. Holy in all the parts of holineſſe, in all the kindes of holineſſe, in all the degrees, in all the meanes of holineſſe.
1. In all the kindes of Holineſſe. There is a Holineſſe imputed; which is properly inherent in Chriſt, but made ours through faith by imputation. And if this holineſſe bee imputed to us, wee are reputed as holy in the ſight of God, as if it were inherent in us. There is an holineſſe imparted to us; either Habituall, or Actuall: the former is a divine ſpirituall quality, wrought in us by the holy Spirit,1 Ioh. 3.3. 2 Cor. 7.1. Iam. 4.8. who furniſheth us with all graces required in the Saints. The Actuall holineſſe is that power of grace whereby wee ſanctifie our ſelves; both in the affections of our heart, and operations of our life. There bee ſome that care onelyonly to carry a faire ſhew of holineſſe; flattering themſelves, that their garments are of the holy faſhion, their going is of the holy pace, their language is of the holy ſtile, their ruffes are of the holy ſet, their haire is of the holy cut: but their heart is all this while of an unholy metall: the inviſible ſtuffe is meere rottenneſſe and diſſimulation. Others thinke it enough to have a good heart to Godward, as they ſay, how lewd ſoever their life appeare to the world: and that Intùs ſi rectè, non laborandum, if all bee well within, they need care for no more. Some content themſelves with fine linings, how courſe ſoever their outſides be: others will make ſhift for glorious outſides, though they have ſluttiſh linings. Neither of them both is holy: to the former wee may ſay, as hee anſwered the Strumpet pretending her ſoundneſſe of health; I will never beleeve that body to be found, whoſe face is broken out into bliſters: if the life be ſpotted with a ſinfull Leproſie, we cannot thinke that the heart is holy. To the other, that pretend ſanctity at the root of the tree, when no fruit but wickedneſſe is ſeene on the branches; I remember what Paulinus anſwered to Severus, when he wrote unto him to ſend him his picture: Erubeſco pingere quod ſum, non audeo pingere quod non ſum; modeſtly diſpraiſing his owne feature: I muſt bluſh to picture my ſelfe as I am, and I ſcorne to picture my ſelfe as I am not. Of the two, it is better humbly to confeſſe the unholineſſe we have, than arrogantly to boaſt the Holineſſe we have not. But to be All-holy, is to be holy within and without: like the Kings Daughter, who as ſhe was alldPſalm. 45.13. glorious within, ſo her clothing alſo was of wrought Gold: her outſide was comely, her inſide lovely. Or like the Arke of God, which was overlaid with pure Gold,eExod. 37.2. both within and wiihout. A good conſcience is the Gold within, and a good converſation is the Gold without. The holy ſoule provides for things honest, not onelyonly before God, but alſo before men. 2 Cor. 8.21.
2. In all the parts of Holineſſe. There is a Privative Holineſſe, in the reforming that which is evill: and a Poſitive Holineſſe, in performing that which is good. This conſiſtsfEpheſ. 4.22. in putting off the old man, corrupt with deceiveable luſts: and putting on the new man, created after God in Righteouſneſſe and true Holineſſe. It is but a peece of Holineſſe; togTit. 2.11. deny ungodlineſſe and worldly lusts: the better halfe is to live godly, righteouſly, and ſoberly in this preſent world. We muſt beh1 Pet. 1.15. Holy in all maner of converſation. No exception may be admitted againſt the generall Rule of Holineſſe: what ſervant conditions with his maſter, This worke I will doe; in that I will be excuſed? Sanctification is like Leaven, ſpreading the powerfull vertue of it ſelfe throughout the whole lumpe. He that hath a ſtraight ſhooe, and a tender foot, is ſenſible of the leaſt ſtone or rubbiſh got in; nor can he bee at eaſe till he hath taken it out: The holy Soule is troubled with the ſmalleſt errour he commits; and is ſo farre from favouring any ſinne, that hee will not pardon himſelfe for ſtumbling againſt his will. It was the ſaying of one, and it is the conceit of many; Alijs in rebus pietatem colas, ſanctitatem ſerves; Lord, be mercifull to me in this infirmitie, and in other things I will bee holy. But Holineſſe grants no ſuch diſpenſation: he that makes not ſome Conſcience of all ſin, makes no true Conſcience of any ſinne: Hee that is not in ſome meaſure ſanctified in every part, is truly ſanctified in no part. In ſecular armies there be Emeriti milites: but in our holy warre againſt ſin, neither young, nor old, nor weake, nor ſicke are priviledged. There be ſome treſpaſſes of ſo ſmall a value, in their opinion, that they preſume, neither will their faithfulneſſe bee exacted, nor ſhall their unfaithfulneſſe be noted. But will you not be fideles …? who then ſhall truſt you in multo? If Holineſſe muſt be in all our converſation, what ſinne can hope for toleration?
3. In all the degrees of Holineſſe: we muſt not content our ſelves with an Hac …ſque; thus farre will I goe in Holineſſe, and no farther: but we are charged toi2 Cor. 7.1. perfect Holineſſe in the feare of God. How farre ſoever wee have proceeded, there is aliquid ultra, a geater meaſure and degree of Holineſſe to be attained.kRev. 22.11. He that is righteous, let him be more righteous: and he that is holy, let him be more holy. It is a happy comfort to a mans life, when he ſhall find in himſelfe the ſweet experience of going on, and growing on to more holineſſe; ſtill encreaſing with the encreaſe of God. This is a ſound proofe to his conſcience, that he is truly ſanctified, becauſe he deſires and endevours to be more ſanctified. Saint Bernard reports the ſaying of a Monke; Nec pejor fieri volo, nec melior cupio: I would be no worſe, and I care not for being better. But we not ſooner ceaſe to be better than we begin to be worſe: nay, we were never truely good, if we deſire not to be better. The waters continually run forward, the winds doe not looke backe to their native home, the Sun is never weary of his courſe: and ſhall the Chriſtian be weary of well-doing? Shall our Holineſſe be at a ſtand? No, but let our daily progreſſe be from ſtrength to ſtrength, till every one appeare before the Lord in Sion.
4. In all the meanes of Holineſſe; of which there are eſpecially two, the Word and Prayer: for wee may ſay of men, as the Apoſtle doth of the Creatures for meat; that they are ſanctified by the Word and Prayer. 1. The Word is that outward meanes which God hath ſanctified, to ſanctifie us.lIoh. 17.17. Father, ſanctifie them with thy Truth: thy Word is Truth. AndmIoh. 15.3. now are ye cleane through the word, which I have ſpoken to you. Therefore is it called Pure, not only Formaliter, becauſe it is pure in it ſelfe, and contrary to all corruption: but alſo Effective, having the power to make us pure and holy. It is no more wonder to ſee a man profane, that neglects the Word preached; than to ſee his hands foule, that did never waſh them. 2. The Word is Gods meanes to worke holineſſe in us; and Prayer is our meanes to obtaine holineſſe from God. ThenLuk. 11.13. Act. 2.1. Act. 4.31. holy Spirit himſelfe is given to Prayer; and what Grace comes not with him? When the Diſciples were at their Prayers, the holy Ghoſt did eſpecially come upon them. As Prayer is the hooke to draw downe Holineſſe from above: ſo the time of Supplication is the time of Sanctification. Though God doe grant us more than we begge, in his bountie: hee will not deny our holy ſuites, in his merciemercy. If we would be holy, let us bee devout: they that pray well, cannot live ill: the deſire of Sanctification ſhall be granted.
Thus happy is it to be holy: nothing can make that man poore: he graceth all conditions, and honours all places. Though he be humbled with the loweſt, and with the vile have a vile eſtimation; yet he is truly noble: the eſtate cannot dignifie him, he ſhall dignifie the eſtate. When a worthy perſon was ſet, by the ignorance of him that ordered the feaſt, at the lower end of the Table; and another demanded why he was placed there: It was anſwered, Honestare locum, to bring that place into credite and reputation: ſo it pleaſed the maſter of the feaſt to honour that end of the Table. Whereſoever the holy man is, he hath honourable company: the holy Church to pray for him, holy Creatures about him, holy comforts within him, holy Angels to attend on him; and above all, the Holy of Holies, even that Holy, holy, holy, the Lord God of Sabbath, everlaſtingly to bleſſe him.
The Perfection of this Sincerity ſhuts up all: What manner of perſons ought ye to be? The forme of ſpeech is interrogatory: there is Quastio apponens vel tentativa: oIoh. 6.6.Whence ſhall we buy bread, that theſe may eate? ſaith Chriſt to Philip, and it is added This he ſaid to prove him, for he himſelfe knew what he would doe. There is Quastio negationis; Is the Lords arme ſhortned? No, it is not.p1 Cor. 10.22. Do we provoke the Lord to jelouſie? Are we ſtronger than he? No, we are not. And there is Quaſtio aſſeverationis: qIoh. 6.70.Have I not choſen you twelve, and one of you is a Devill? Are there not twelve houres in the day? Yes, there are. Of this nature is our queſtion here, importing Excellentiā quandam: What maner of perſons ought we to be? He meanes, very holy, very devout, very zealous. The word in the originall ſignifies rather quantos than quales: implying not ſo much the maner, as the meaſure of this required godlineſſe: How great ſhould we be?
There is great ambition in the world to be Great; but not to bee great in goodneſſe. Who ſhall have the greateſt honour, millions contend; not who ſhall have the greateſt vertue or ſanctimonie. Men preſſe in throngs to the doores of ſecular glory, and ſtrive who ſhall be the formoſt; but for the way of pietie, we are very mannerly, and will give any man leave to goe before us. Wee would have no man richer than our ſelves, no man nobler than our ſelves, no man happier than our ſelves: but any man may be holier than our ſelves, without our envie. The ſenſuall man wiſheth his life, as the Naturian choſe his wife; He would have her well borne, faire, rich, kinde, with divers other fortunate qualities: but hee quite forgot to have her good and vertuous: ſo among all the deſired priviledges of life, men commonly leave out Holineſſe. But if a little Godlineſſe will not ſerve the turne, what ſhall become of them that have none? If the righteous be ſcarcely ſaved, where ſhall the ſinner appeare? Our Religion ſhall not only be examined by the Teſt, whether it be pure or no, but alſo by the ballance, whether it will hold weight or no: If it be found either too light, or too ſlight; refuſe ſilver ſhall men call it, not able to endure this tryall of the univerſall fire.
What manner of perſons we ſhould be in our converſation, we have ſeene plainly expreſſed; Godly, holy, and all this in all things, whether thoughts, words, or deeds: Let me adde three cautions to the manner; How godly, how holy ſoever we are, let us together with theſe, be penitent, patient, vigilant.
1. Repentance muſt not be leſt out: for as we have brought upon our ſelves a neceſſitie of ſinning, ſo we muſt not exclude the neceſſitie of repenting. Every day we gather ſome ſpots, therfore muſt every day waſh them off with our teares. This houſe of our ſoule is but mortall, made of brittle earth, ſubject to innumerable breaches, to let out the inhabitant: death will creepe in at a little hole: yea, the very ſoule hath her breaches too; every ſmall ſin is a flaw, every greater ſin a fracture in this goodly building: Repentance is the only material, wherewith we ſtop all the leakes of our veſſell, wherwith we mend all the rents of our garment, and repaire all the ruines of our edifice. It is one of the good mans Titles; Reparator ruinarum, Eſai. 58.12.The repairer of the breaches. The Godlieſt life cannot ſcape errors; the eye will wander, the tongue will trip, the foot will tread awry, our thoughts wil ramble: therefore the heart muſt be alwaies ready to mend all with Repentance.
2. Patience hath her worke too; for the moſt godly converſation will be exerciſed with troubles. Either the good we would have, ſhall be deferred; or the evill we would not have, ſhall be impoſed; we ſhall marre all, if we loſe our patience. The ſame meaſure of trouble being laid upon two men, is farre lighter to him that beares it with patience. Of how pure wood ſoever an inſtrument is made; yet if it warpe with the Sun, or cracke with the weather, we diſlike it. Let us not loſe our credit of the Holineſſe, by the leaſt murmure of impatience.
3. Vigilancie guards all: our ſanctitie, our pietie, our charitie, all will be ſtollen from us, if they be not kept by watchfulneſſe. If all bee a-ſleepe in the houſe, the theefe filcheth at his pleaſure: but when the Maſter meetes him at the dore, he faines another errand, as if he came upon ſome buſineſſe, and ſpeakes to him with all reverence. If the Tempter find thy ſoule waking, he goes away ſneaking: He is diſapointed, and thou art preſerved. Thy end may come upon thee, as the laſt day upon the World, like a theefe in the night: if it find thee ſleeping, it will never give thee leave to waken: as Iael ſerved Siſera, when he ſlept his laſt. One finding a ſouldier a-ſleepe, killed him: and being charged with the fact, he made anſwer; that he only left him, as he found him. Should God almighty deale ſo with us, to take away our ſoules, when he findes them in a ſpirituall ſlumber, how deſperately dangerous were our condition? They that lie perdue in campes, during that ſervice never ſleep: we are in a continuall warfare, beleaguer'd with enemies that will give neither truce nor quarter: if wee fall into a ſpirituall drowzineſſe, and be taken napping, their rage will be cruell, their inſultation unmercifull.
But alas, what will become of the ſwearer at this day? Can his loudeſt Oathes drowne the Archangels Trumpe? What will become of the drunkard? Can his floods of wine quench this univerſall fire? Where ſhall the worldling appeare: His bagges of gold will bee melted, his ſtately Mannors turned to Cinders, and all his lands ſhall lie fallow for ever. What will the adulterer and his ſtrumpet doe? The miſtreſſe of his affections ſhall then prove the miſtreſſe of his afflictions: there is no appearing in this Court by proxey, no commuting the penance: they muſt anſwere the matter themſelves. Two things will affright voluptuous ſinners at the laſt day: the fight of the Creatures which they have abuſed, and the Preſence of the poore, whom they have not refreſhed. Such manner of perſons ſhall periſh with the world, from the world, worſe than the world. But bleſſed are they that have kept faith in their hearts, holineſſe in their lives, and ſinceritie in their Conſciences, for they ſhall ſcape both the laſt fire of Iudgement, and the everlaſting fire of torment.