Eight Sermons at the University of Oxford, Sermon 6
THE THIRD SERMON ON THE EPISTLE OF SAINT IAMES, CHAP. 4. VERS. 10. Caſt downe your ſelues before the Lord, and he will lift you vp.
SVch is the vehemency of the Lords arrowes, when he ſhoots them abroad, that though king Achab bee in his chariot in the middeſt of his hoaſt, yet one of thē ſhall giuegive him a mortalla1. Kin. 22.34 wounde. So powerfull is the ſcourge of God, when it makes a famine to invade a countrey, that it creepeth into the wals of the houſe of bread, into Bethlehem it ſelfe, & cauſeth the wealthieſt of them all to flie. At ſuch a becke hath the Lord all his creatures, that if he be to bee avenged vpō the 5. kings of the Amorites, thebIoſh 10.12. Sunne, and the Moone will bee ready for a ſeaſō to reſt frō their courſes, to performe ſo good a ſervice. So wanteth he no meanescIob, 18.16. to drie vp the rootes of the wicked beneath, and aboue to cut downe all their branches.
You therefore, from whom it hath pleaſed God to withhold his bleſſings of rule, & riches, look to your ſelues, as meane as you are. Your waies are before the eies of the Lord, and he pondereth all your pathes. Avoide then the way of the wicked, walke not therein, turne from it, and paſſe by. Eaſily may you be ſnared with their pleaſing words; for the wiſe man telleth you, that they cannot dProv. 41.6.ſleepe, except they hauehave done evill; So eate they the eVerſ 17.bread of wickedneſſe, and drinke the wine of violence. Walke not after ſuch companions, leaſt God giuegive their*Ezec. 23.31 cu… into your hands, and execute the ſame iudgments, and vengeance againſt you, which they hauehave deſerved. But rather follow S. Iames his counſel: Caſt downe your ſelues before the Lord, and he will lift you vp.
And you alſo, whoſe heads the Lords hath advanced over your brethren, looke to your ſelues. You are ſufficiently learned to know, that the voice of the Lord fPſal. 29.5.ſhaketh as well the Cedars of Lebanon, as the low, and little ſhrubs in the gVerſ. 8.wilderneſſe of Cades: and that it is as eaſie with him to binde the nobles, and hPſal. 149.8.princes with chaines, and linkes of yron, as to raiſe vp the poore from the dunghill to the throne. Did darkneſſe cover the countrey of Egypt, and not the court of Pharaoh alſo? Did the deſtroyer take away the firſt borne of the poore peaſants of the dwelling of Ham, and not of the King alſo? Let not the lots of your inheritance deceiue you. What if your ſoile be as fruitful, as that of Iudah, and your poſſeſſions as great, as the greateſt? yet may you know, that your dignity and your wealth, will be reckoned but for toies, not worth a pardō, when you ſhall ſtand in need of one. The counſell therefore is good for you alſo, and worth your following too: Caſt downe your ſelues before the Lord, and he will lift you vp.
I devided theſe words into a counſell, and a reaſon thereof. Caſt downe your ſelues before the Lord, that is the counſell: the reaſon followeth, and he will lift you vp. In the counſell I hauehave beene directed by the wordes themſelues to three generall notes.
1 Lift not vp, but caſt downe.
2 Caſt downe not others, but your ſelues.
3 Caſt downe your ſelues not before men, but before the Lord.
The reaſon is full of comfort. For albeit we muſt cast down our ſelues before the Lord; yet it is before ſuch a Lord, who as hee is moſt preſent with vsus, moſt liberall to vsus, moſt able to helpe vsus, when we ſtand in need, is alſo at al times most willing to worke our eaſe. And therefore is it added in my text; And he will lift you vp.
I hauehave already ſpoken of the 2. firſt generall notes. In the one I laid open 2. grievous woūds made in the very bowels of our Church, & Commōwealth, two raigning evils among vsus: the evill of ambition, and the evil of pride: at that time in ſome ſort, I applied medicines to them both. In the other I endeavoured to ſhew how vnmeete it was firſt to diſgrace our neighbours; then to iudge the perſons of ſinners, and laſt of all, to condemne the whole profeſſion, becauſe all liue not in the ſame perfection. Of both which heretofore.
Now come I to the thirde generall note, which devides it ſelfe into two parts.
1 Caſt downe your ſelues not before men.
2 But before the Lord.
Not before men; for that may be hypocriſie, & you muſt fly frō it: but before the LORD, for that will be true humility, & you muſt embrace it. Not before men: for ſo, may you hauehave the praiſe of mē, your reward in this world, hereafter to be caſt into torments, when that great & ſevere iudge ſhall paſſe his ſentence againſt you, depart from me yee curſed; but before the Lord, for ſo, howſoever yee may be contemned in this worlde, hereafter ſhall yee be crowned with eternity, when it ſhall be ſaid vntounto you: Come yee bleſſed.
Caſt downe your ſelues not before men.] Reioice ye Heavens, & yee that dwell in them; for, where you are, is ſalvation, and ſtrength, and the kingdome of our God, & the power of his Chriſt: butiRev. 12.12. wo to the inhabitants of the earth, & of the Sea; for the Devill is come downe vntounto you with great wrath, knowing that his time is but ſhort: ſuch was the ſong of the finger for the victory which Michael had gotten over the great dragon, Revel. 12.10. As it flood then, ſo ſtands it ſtill. Yet, and ever may the heavenly reioice; for which there is ſalvation, and ſtrength, and the kingdome of our God, & the power of his Chriſt; but a w… now is and ſhall be vntounto vsus, as long as the Sunne & Moone may endure. For the Devill is come down vntounto vsus with great wrath, he knowes his time is but ſhort; and therfore lets he ſlip no opportunity, but emploies all his malice, his might, his rage, his ſubtilty, his industry, and all to devour vsus. But if he cannot cōpaſſe vsus about, as he did Eue, when he perſwaded her to eat the forbidden apple; or as hee did David, when hee cauſed him to number Iſrael; or as he would hauehave done with Iob, when hee entended to make him blaſpheme God to his face; that is, if hee cannot keepe vsus from doing of good works, yet hee leaues vsus not there; but puts in practiſe his old and vſuall courſe, He will perſwade vsus (for that is eaſie with him) he will perſwade vsus I ſay, to be proude of our well doing.
He hath perſwaded many Miniſters, (ſhall I ſay of his owne intruding?) aſſured I am, he hath perſwaded many Miniſters, to be tongue-tied altogether: but ſome there are, whoſe mouthes, with all the policie he hath, he hath not beene able to ſhut; yet diverſe of them hath he perſwaded, to take a pride in their preaching. He hath perſwaded many of the people (you know it well enough) wholy to abſent themſelues from hearing of Gods word; but ſome there are (this, and the like places may witnes), whoſe diligence in hearing, he hath not beene able to hinder… yet diuerſe of them alſo hath he made to like well of thēſelues for their diligence. He hath perſwaded many of the richer ſorte (the poore knowe it too well) to beſtow no almes at all; but ſome there are who in deſpite of him, doe giuegive dayly benevolence for the reliefe of the needy; yet diverſe of them alſo, hath he made to glory in their almes-giuing.
Are wee reſolved to ſatisfie that charge which is laid vponupon vsus for praying? he is ready with vsus, to wiſh vsus to doe it in common aſſemblies, and in the corners of the ſtreets, that we may be ſeene of men. Doe we intend a faſting? hee is at hand with vsus, to counſell vsus to disfigure our faces, that we may ſeeme to men to faſt. Are we willing to humble our ſelues before our God? that is, is it our whole intent, to diſcharge all Chriſtian duties, which God requireth at our hands? yet ſee the diligēce of this worldly prince; hee is no where wanting, to aduiſe vsus, to doe all ſuch things in the ſight of men. So doth hee ſtaine the beautie of our good workes, and ſteale away our …: ſo …heth hee of true profeſſours palpable Hypocrites. So that in good time may this caveat be giuen you, Caſt downe your ſelues, not before men.
Art thou deſirous to chaſtiſe thy body by faſ…ing? Is it thy mind to be reconciled to God by praying? Art thou willing to exerciſe thy charitie by almes-giuing? Thē follow the doctrine which thy Saviour delivered vponupon the mount: doe all ſuch things in ſecret; let not thy left hand knowe what thy right hand doth, Mat. 6.3. Thy lot, and mine, is the ſame as was St Pauls: we cannot be Chriſts ſervants, if wee ſeeke to pleaſe men, Gal. 1.10. For Chriſt himſelfe hath pronounced awaie vntounto vsus, when all men speake well of vsus. Luk. 6.26. Whether we eate or drinke, faſt or pray, preach or heare the word, or giuegive almes, or whatſoever we doe elſe, all muſt bee done to the praiſe, and k1. Cor. 10.31.glory of God, our owne praiſe, our owne glory muſt not be regarded.
Neither indeed is there any thing, wherein our ſelues may glory. For ſtrength the Elephant, for courage the Liō, for ſweet ſinging many a bird, for faire beautie many a vile ſtrumpet paſſeth vsus. The hare out runnes vsus, the Eagle outſees vsus: the Aſſe outheares vsus: the Dogge outſmels vsus, Non pudet his gloriari, (ſaithlIſidore. one) quibus & bruta, & ſceleratiſſimi qui que poſſunt gloriari? Shameleſſe ſhall we be, if wee ſeek a glory in ſuch things, wherein vnreaſonable creatures, and graceleſſe perſons do far exceed vsus.
Can we ſay as the Diſciples ſaid, Luk. 10.17. Lord, even the Divels are ſubdued to vsus through thy nu…? yet may we not glory herein; for Chriſt hath forbidden vsus ſo to doe, verſe 20. Can we ſay with the Phariſee, Luk. 18.11. Wee are not as other men are, extortioners, vniuſt, adulterers, or the like? can wee profeſſe that we faſt twiſe in the week, & that we pay tithe of all that ever we poſſeſſe? Yet may we not glory herein; for ſorrowfull ſinners are like to bee more iuſtified, then wee: Can wee ſay with the young man, Mat. 19.20. concerning the laws of God, All theſe hauehave we kept from our youth? Yet may wee not glory herein; for ſtill we went one thing: if we will be perfect we muſt fell all wee hauehave, and giuegive it to the poore.
It hath beene ſaid that Hypocriſie is ſpunne with ſo fine a thread, that we may liue as long with a man, as Noah did with Cham, and ſcarſe diſcerne him. Which how truely it hath been ſaid, I diſpute not. Aſſuredly I perſwade my ſelfe, that as a man may iudge an Aſſe by his eares, to be but an Aſſe, howſoever he be put into amLucianus in Piſcatore. Plato in Cratylo. Euſebius Caeſarienſis adverſus Hieroclem Lions skinne: ſo ſome one thing or other will ever bewray an hypocrite. It is not the ſureſt to iudge of a ſheep by the out-skinne only, for wolues may be innMat. 7 15. ſheepes clothings: neither may you ſafely chooſe your cloth by the liſt. Will you deeme a Phariſee to bee good, by his long fringe, or broad Phylactery? Then ſurely hauehave you much forgotten your ſelues. It cannot bee, but you hauehave heard of certaine Apes in Egypt clad in purple. Thence came the proverbe;oLucianus in orat. cont. incruditum. Simia Simia eſt, etiamſi aurea geſtet inſignia: A carter may put on Doctors attire. The Oſtrich may hauehave gallant fethers, yet not be able to flie. You may hold it for a truth: Chriſtianitie is rei, non speciei, it is a matter of ſubſtance, not of forme and ſhew.
St Bernard found fault with certaine Monks, which thought it impoſſible the Sunne ſhould ſhine any where, but in their cell. Were he now liuing, how would he entreat many among vsus, who thinke themſelues ſo godly, ſo wiſe, ſo ſincere, ſo pure, ſo perfit, ſo Chriſtianlike, as if Gods holy ſpirit had only lighted vponupon them. It will not bee amiſſe for them to conſider, how our Saviour Chriſt hath in onepMat. 23. chapter pronounced a ſevenfold woe againſt this ſinne of Hypocriſie: Woe vntounto you Hypocrites, yee are like vntounto qVerſ. 27.painted Sepulchers, or white… tombes, which appeare beautifull outward, but within are ful of dead mens bones, and all filthineſſe: woe vntounto you Hypocrites, for yee rVerſ. 25.make cleane the outſide of the cup, and of the platter, but within are full of all bribery, and exceſſe. I will not trouble you with the repetitiō of the reſt, they are al to be read, Mat. 23. And it may be for their bettering, to giuegive eare to the wiſe mans counſell: he hath ſaid, be not an Hypocrite in the ſight of men; for the Hypocrite ſhall not come before God, Iob 13.16. Neither can it be loſt labour for them to meditate vponupon that which followeth, chapter 15.34. where he ioyneth the Hypocrite with the houſes that are built, and maintained with polling, and briberie: for hee ſaith, The congregation of the Hypocrites ſhall be deſolate, and fire ſhall devoure the houſes of bribes: he addeth this reaſon, becauſe they cōceaue miſchiefe, and bring forth vanitie, and their bellies hauehave prepared deceit.
What did it availe Iudas to ſeeme to bee a bleſſed Apoſtle, when in the end he proued himſelfe a curſed traytor? Luk. 22.48. What did it profit the people to ſeeme to follow Chriſt for his miracles, when indeed they followed for nothing, but for bread? Ioh. 6.26. Felix could tremble, and ſeeme to be moued at St Paules Sermon as he diſputed of righteouſneſſe, and temperance, and of the iudgement to come, Act. 24.25. but deepe was his diſſimulation; his drift was to get money of Paule, as appeareth, verſ. 26. The Scripture telleth vsus, that the fathers of Iſrael turned vntounto God, and ſought him early, they remembred that God was their ſtrength, and the moſt High their redeemer, Pſal. 78.34. You ſee here a goodly ſhew of religious; yet were ſuch fathers of Iſrael Hypocrites: for the ſame ſcripture addeth in the words that follow, verſ. 37. Nevertheleſſe they did but flatter him with their mouth, & diſſēbled with him in their tongues, for their heart was not vpright with him, neither were they ſtedfaſt in his covenant. They which call themſelues Iewes, and are not, becauſe they lye, ſhall be of the Synagogue of Sathan, Apoc. 3.9.
Thus may many profeſſe that they knowe God, when their workes will ſhew that they deny him: themſelues inwardly being abominable, and diſobedient, and vntounto every good worke reprobate, Tit. 1.16. Wherein (as I take it) you may fitly compare them with falling ſtarres, which commonly are thought to bee in the firmament, and to be true ſtarres indeed: but thinking ſo, we are deceaued: for they are only certaine fat exhalations, lifted vp from the earth by the operation of the Sunne, & carried through the vpper region of the aire, from whence being kinled by the heate and force of the firie element, they fall againe. Is it not ſo with Hypocrites? Such is their carriage among vsus, that commonly they may be thought to be ſpirituall lights enflamed of God, and in mind to be converſant in heaven: when indeed they are fartheſt from it; and therefore as the light of ſuch ſuppoſed ſtarres is momentary and, vaniſhing; ſo the ioy of the Hypocrite laſteth but a moment, Iob. 20.5. though his excellency, and his head reach vntounto the clouds, yet ſhall hee periſh for ever like his owne dung, and they which hauehave ſeene him ſhall ſay where is he? he ſhall fly away as a dreame, and they ſhall not finde him; he ſhall paſſe away as a viſion of the night.
Thus you ſee the portion of Hypocrites. Can you now endure to drinke of their cup? Then ſhall youſEſai. 33.11. conceaue chaffe, & bring forth ſtubble, and the fire of your owne breath ſhall devoure you. O yee ſonnes of men, ſunken deepe in rebellion, turne againe; yet the day is with you: therefore caſt away thoſe Idols of gold, and ſilver, which your owne hands hauehave made; I meane your ſinnes: caſt them from you. Why will you be like them, of whom the Lord hath ſaid; This people draweth neere vntounto mee with their mouth, and honoureth me with their lips, but hauehave remoued their heart from me? Eſay. 29.13. Why will you not labour to be ſuch as you would ſeeme to be? what ſhall it profit you to be like gloe-wormes, which, although they ſhine in the night, are notwithſtanding in the day to behold vncleane, and vile wormes? What ſhall it profit you, I ſay, to ſhine in the night of this world, through a falſe ſhew of godlineſſe; when in the day time, that is in the world to come, you ſhall preſent your ſelues before your iuſt iudge, foule and abhominable?
When the king of Iudah proclaimed warre againſt the king of Iſrael, the king of Iſrael returned this anſwer; the thiſtle rebelleth againſt the Cedar, 2. King. 14.9. And yet what was there, but a king againſt a king? but a man againſt a man? Humble thy ſelfe thou proud earth, not before men; for thy hypocriſie will ſoone be eſpied: but before the Lord. For if thou ſhalt dare continue in thy rebellion, ſhall not the king of Heaven much more iuſtly ſay to thee, the thiſtle rebelleth againſt the Cedar? The Iewes thought themſelues holy by offering of ſacrifices, when in the meane ſeaſon they had neither faith, nor repentance. But was God well pleaſed with them? No: for he deteſted him, that killed a bullocke, as if he had ſlaine a man; him that ſacrificed a ſheepe, as if he had cut off a dogges neck; him that offered an oblation, as if he had offered ſwines blood; him that burned incenſe, as if he had bleſſed an Idole, Eſay. 66.3. and all to make you knowe that he deteſteth all your ſacrifices, your prayers, your fasts, your almes, yea all your good workes too, when they are done without faith, and repentance, as much as he deteſted the ſacrifices of the Heathen when they offered men, dogges, and ſwine vntounto their Idols.
Wherewith then ſhall youtMicah 6.6. come before the Lord, & how your ſelues before the high God? Shall you come before him with burnt offerings, & calues of a yeare old? Will the Lord bee pleaſed with thouſands of rammes, or with ten thouſand rivers of oile? Wil you giuegive your firſt borne for your tranſgreſſiō? Wil you giuegive the fruit of your body for the ſinne of your ſoule? The Lord hath ſhewed thee, o man, what is good, and what hee requireth of thee; ſurely to doe iuſtly, and to louelove mercy, and to humble thy ſelfe, & to walke with thy God, Micah. 6.8. to bee of a contrite heart, to be poore in spirit, and to tremble at Gods word, Eſay, 66.2. And this is it, which in the Lord, I wiſh may bee printed in our hearts, by this caveat; Caſt downe your ſelues, not before men.
What then? may we not faſt, or pray, or giuegive almes? may we not doe good workes in the ſight of men? Yes; wee may, & muſt doe our good workes even before men. And therefore are wee counſelled to hauehave our lights burning, Luk. 12.35. & to let our light ſhine before men, Mat. 5.16. and to make our faith knowne by our good workes, Iam. 2.18. Whereas then wee hauehave beene counſelled to beware, how we doe any good thing in the ſight of men, we hauehave beene counſelled onelyonly, to beware of Hypocriſie, to beware of vaine glory, to be warie, that wee neither giuegive almes, nor doe any other good thing before men, with a purpoſe to gaine vntounto our ſelues praiſe, and commendation of men. And therefore when our Lord forbids vsus to doe good in the ſight of men, he adds that which makes it vnlawfull; Wee muſt take heed that we do it not to be ſeene of men, or to be praiſed of men. As alſo when he chargeth vsus to let our light ſhine before men, that they may ſee our goodworkes, he adds that which makes it lawfull; we muſt doe our good workes before men, that by thē our heavenly father may be glorified. So then, to doe good workes before men, in it ſelfe is not evill; yea it is commendable, it is neceſſary: but to doe them to this end, that wee may be well spoken of, that makes it faulty. In like ſort to doe no wicked thing before men, in it ſelfe is not evil; yea it is commendable, it is neceſſary: but to abſtaine from doing wickedly for feare of mans cenſure, rather then of Gods displeaſure, that makes it faulty. To doe good workes, to abſtaine from doing wickedly before men; both are ſuch, I cannot but commend them: but ſo to doe good workes, but ſo to abſtaine from doing wickedly, as if we regarded man more then God, both are ſuch, as Chriſt vtterly deteſteth them.
Would you now knowe, for thoſe good workes which you are to doe in the ſight of men, how to preſent them before your God pure and ſpotleſſe? Heare what our Saviour ſaith; Make cleane within, and all will be cleane, Mat. 23.26. It was the Lords commandement to Noah, to pitch the Arke with pitch as well within, as without, Gen. 6.14. Without only was not ſufficient, it was to be pitched with pitch as well within, as without. It is the Lords commandement to you to ſanctifie your ſelues, and to be holy, for the Lord is holy, Levit. 20.26. to be holy outwardly only will not ſerue your turnes, you muſt bee holy as well within as without. Your hearts are within, they muſt be holy. Let your uPſal. 45.1.hearts indite good matters, and your tongues muſt needes be the pennes of ready writers. Decke your hearts with faith, & repentance, and then ſhall your prayers, your almes, your faſtings, & all your good workes be acceptable in the Lords ſight.
There is a melodie may bee made in your heartes, to which only the Lord will liſten; and therefore Paule adviſeth you to make melody to the Lord in your hearts, Eph. 5.19. So Chriſt did, who ſaid it was meat & drink to him, to doe his fathers will, Ioh. 4.34. & ſo did David, when with all his might he danced before the Arke, 2. Sam. 6.14. & ſo did the Iſraelits, when they offered willingly vntounto the Lord with a perfit heart, 2. Chron. 19.9. But where this melody is wanting, the Lords delight alſo will bee wanting; and therefore the Phariſees prayer, the harlots vow, the traitours kiſſe, are nothing to him: and therefore he reſpecteth not the ſacrifice of Cain, nor the faſt of Iezabel: and therefore let Ananiah bring his oblation, and Eſau his teares, they will be abhominable in his ſight. There is a melody may bee made in your hearts, to which only the Lord will liſten; & this is that melody: to cast downe your ſelues not before men, but before the Lord. Now therefore ſpare a little more time to be remembred, how you may Caſt downe your ſelues before the Lord, which is my ſecond part.
This our Lord may, and ought in reverence to be conſidered of vsus, as our Creator, as our King, as our teacher, as our father, as our spouſe, and as our Maſter. In all which reſpects diverſe duties without excuſe muſt by vsus bee diſcharged, if wee will aright Caſt downe our ſelues before the Lord. Therefore as he is our creator, it is required of vsus,
1. That we glorifie him.
2 That we be wholy moved in him and by him.
3 That we reſt contented in his holy will.
As he is our king, ſo muſt we feare him,
1 Becauſe of the power, and authority which hee hath over vsus.
2 In regard of his Maieſtie compared with our meane condition.
3 In regard of the infirmity of our owne nature.
And this feare of God hath three notable vſes. For it ſerveth as a bridle,
1 To reſtraine vsus from falling from God by our diſobedience.
2 To keepe vsus from all preſumptuous, bold, and vndecent behaviour in reſpect of God.
3 To put vsus in minde, to make vsus acknowledge, as the baſeneſſe, infirmity and mutability of our own nature, ſo alſo the infinite power, authority, & maieſty of God.
As he is our teacher, ſo two duties are enioined vsus.
1 We muſt be ready to learne whatſoever it ſhall pleaſe him to teach.
2 We muſt beleeue it all.
As he is our father, ſo muſt we yeeld him ſonne-like ſubiection; for we muſt reverence him, we muſt imitate him, we muſt ſeeke vntounto him for thoſe things we ſtand in need of, and laſtly we muſt hauehave patience, in regard of thoſe manifold, (bee they never ſo grievous) afflictions, wherewith it ſhall pleaſe God to chaſtice, trie, and nurture vsus, his children.
As he is our ſpouſe, hee looketh that we endeavour withall our might to pleaſe him, and that we renounce al other things in the world to cleaue faſt vntounto him without ſeparation.
As hee is our Maſter, ſo we owe him three duties.
1 Wee muſt obey him.
2 Wee muſt miniſter vntounto him.
3 Wee muſt profit him.
O that our heads were full ofxIerem. 9.1. water, and our eies fountaine… of teares, that wee might weepe day and night, (for daie and night had wee need to weepe) for our continual backſlidings from the obſervance of ſuch duties as by our Creator, by our King, by our teacher, by our Father, by our spouſe, and by our Maſter hauehave beene enioined vsus. Shall I need to tell you (as the prophet Ieremie told the Iewes, Ier. 9.2.) that in heart, you are all adulterers, and an aſſembly of rebels? You know it as well as I. Shal I remember you, how you (as they did) do yVerſ. 3.bend your tongues like bowes for lies, to belie and ſlander your neighbours, how there is no courage for truth vponupon the earth, how every one proceedeth from evill to worſe? Would to God, remembring it would amend it. And may it not ſo be amended? Is zIerem. 8.22.there no balme in Gilead? Is there no Phyſician there? Why then is not your health recovered? The reaſon is plaine: the balme of Gilead is not ſoveraigne for you; the Phyſicians there can little profit you; vaine is the helpe of man: if you will recover your ſoules health, Caſt downe your ſelues before the LORD.
The time will not ſuffer me, neither hath it ben my purpoſe, to enter the particular examination of thoſe our duties before ſpecified, and in diverſe reſpects laid vpo… vsus. Sith the performance of al the reſt conſiſteth in obedience, that firſt duty, which the LORD, as our Maſter, requireth at your hands, I hauehave choſen to ſpeake therof aboue the reſt, as moſt befitting the times, wherein we liue.
Concerning therefore our firſt duty to our chiefeſt Maſter; our obedience conſiſteth in this: that we conforme our will to Gods will, with a reſolution to doe his will. Many are of Iſrael, which are not Iſrael, & many are of the ſeed of Abrahā, which may not be called the children of Abraham. So S. Paule told the Romanes, chap. 9. ver. 6.7. So may I ſay here: many do will that which God willeth, who notwithſtanding conforme not their wils to Gods wil, neither can be ſaid to do his will. Where it ſhal not be much amiſſe for vsus to examine, what it is, to frame our wils to Gods will, and what it is, to do his will: both which if wee will learne with a purpoſe to performe them, we ſhall in ſome good ſort diſcharge our firſt duty, we ſhall obey our Master.
God hath a will, which is holy, is pure, is perfect, eternall, everlaſting from all beginning; according to which, his doings are incomprehenſible, his iudgements ſecret, his waies paſt finding out: by which he ruleth all, he governeth all, he guideth and protecteth all: in which all things are, as they are. This will of God is alwaies fulfilled; no man hindreth it; no man ſtoppeth it. The Lord hath his decree aboue all the inhabitants of the earth, & of the Sea, and whether they will or no, they muſt be obedient. If he call a bird from the East, that bird muſt come; if he ſpeake, he will bring it to paſſe; if he purpoſe, he will doe it, his counſell ſhall ſtand, he will doe whatſoever he will, Eſay, 46.20. According to his will, he worketh in the armie of Heaven, and in the inhabitants of the earth, & none can ſtay his hand, nor ſay vntounto him, what doſt thou? Dan. 4.35. It was Iehoſhaphats acknowledgment; In thine hand, O LORD, is power, and might, & none is able to withſtand thee, 2. Chro. 20.6. No Annas, no Caiaphas, no Herod, no Pilate, no Iew, no Devill could hauehave wrought the death of our Saviour Chriſt, if the Lords ſecret will and counſell had not before determined, that it ſhould be done.
There are two cauſes why this wil of God is called ſecret, or hiddē. 1 Becauſe it is ſo indeed to a… …en, til ſuch time as God manifeſteth by events, what hee hath appointed to every one. In reſpect whereof St aChap. 4.15.Iames willeth every one to put in this condition, if the Lord will, and if wee liue, to doe this, or that. 2. Becauſe the reaſon of the Lords will, thus or thus, when it is manifeſted, for the moſt part is not comprehended of man, but is hiddē in himſelfe: as why he choſe Iacob, & refuſed Eſau; why he put Saule away from the kingdome for one offence, and not David for many, no man knoweth, it is hidden in the Lord. OnelyOnly this we knowe, that he bRom. 9.18.hath mercy, on whom he will hauehave mercy, and whom he will, he hardneth.
Now your dutie in regard of this will is, as hath beene ſaid: Non eſt curioſè inveſtiganda ſed adoranda, you muſt not ſift it, but highly reverence it; ſo that, whatſoever this hidden will be concerning you, whether to liue, or die, to bee rich, or poore, to be high, or low in this world, you muſt reſt in the ſame, and bee contented, and giuegive leaue to the Lord that made you, to doe with you, and diſpoſe of you at his pleaſure; & then afterward when the Lord reveal it by effects, much more muſt yee reſt in it, & giuegive him thankes, howſoever it is. GoodcChap. 2.10. Iob took at the Lords hand evill things, as well as good, ſower as well as ſweet; the loſſe of all, as well as the poſſeſſion of al & ſo muſt you do, & ſay with him, The dIob. 1.21.Lord hath giuen, & the Lord hath takē it: bleſſed be the name of the Lord. But what? Are we able to know, how the LordeIob. 38.41. feedeth the young ravens? how the Phenix is hatched? how the Storke is kept? Doe we waver, do we faile in things that be common among vsus? Since then this will of God, this abſolute, this ſecreat, this hidden will of God is ſuch, as our wils may in no wiſe be conformed to it, let vsus lay our hands vp on our mouths, and ſtop the courſe of our lips, leſt, medling with ſuch ſecrets, we falter in our ſpeeches before the Lord.
God hath another will, which is manifeſted vntounto vsus, which I call another will, not as if it differed from the former in nature, (for Gods will is one and the ſame) but becauſe it remaines no longer hidden, as the former doth. For Gods will, as yet it is partly vnrevealed, is commonly called his hidden, or his ſecret will: but as it is made knowne to vsus, by the written word, and continuall ſucceſſe of things, ſo is it called the revealed will of God. And this is that will of God, to which wee muſt make like, faſhion, and frame our wills. And ſo ſhall we doe, if firſt we will nothing but what God willeth; then if will it in ſuch a ſort, as God would hauehave vsus will it: and laſtly if for ſuch ends.
What God willeth, you cannot well (at leſt you ſhould not) be ignorant. The Scriptures teaching, that the beſt of you, is borne in iniquitie, and conceaved in ſinne, and feedeth vponupon tranſgreſſians, doe they not tell you, that God willeth the amendment of your liues? The not long ſince pretended invaſion, which made the ſtouteſt to feare; the late, and long, and yet during famine, which hath made moſt to faint; This Sermon was preached Sept. 15. 1597.the now raigning ſickneſſe among vsus, which hath taken away diverſe of our brethren, and ſtill threatneth vsus; theſe three great ſcourges of our angry God, ſhew they not that ſomething among vsus is amiſſe, whereof God willeth the amendment? Thus may all in generall out of Gods word, and every one in particular, by ſuch things as daily befall him, and others, perceaue what Gods bleſſed will is; to which our wills muſt be framed after this manner.
Our hearts muſt bee pure, and ſincere, without hypocriſie, without guile; all the powers and faculties of our ſoules and bodies muſt be inveſted with integritie, and that, not for a ſeaſon only, but for ever. For now to be fed delicately, and hereafter to periſh in the ſtreets; to hauehave our heads of gold, and our feet of clay; to beginne in the spirit, and end in the fleſh, can it be leſſe then abomination in the Lords fight? We muſt continue even vntounto the end: our hearts muſt bee ſincere, they muſt bee pure, not for a ſeaſon only, but for ever: integritie muſt be in all our affections, not for a ſeaſon only, but for ever.
And ſo muſt we reſpect two ends. The one, & chiefeſt which is laſt, and is without end, is the glory of God: the other, and ſecundarie end, taking place in this life onelyonly, is the profit of the Church. So then, if we will nothing, but what God willeth, and that with ſinceritie, integritie, and puritie of our hearts, our faith, our louelove, and all other our affections, and that with perſeverance, with continuance even vntounto the ende, and that for no other ends, but for the good of the Church while wee hauehave our abiding here, and here, and ever for Gods glory; wee may ſimply be ſaid to hauehave conformed our wils to Gods will.
How neceſſary theſe conditions are for the framing of our wils to Gods will, you may cōceaue by two vndoubted truths in divinitie.
The firſt: Whoſoever willeth that, which God willeth, but doth it with another mind, with an vnpure heart, with corrupt affections, and for evill ends, he cannot be ſaid to hauehave conformed his will to Gods will, but rather to hauehave done againſt his wil. St Auſten in enchiridio ad Laurent. c. 101. ſets it down thus: Fieri poteſt, vt hoc velit homo voluntate malâ, quod Deus vult bonâ, a man may wickedly wil that, which God well willeth.
For example ſake; many a rich father hath a graceleſſe ſonne: this ſonne longeth for the inheritance, and therefore willeth his fathers death: God alſo willeth the ſame, and effecteth it. Thus we ſee our iuſt God, and a graceleſſe child willing one, and the ſame thing; yet, becauſe what God well willeth, that bad ſonne willeth wickedly, he cannot bee ſaid to hauehave conformed his will to Gods will, but rather to hauehave done againſt his wil. As alſo, when God was willing that Chriſt ſhould die, the Iewes, Pilat, and the Divell did wil the ſame; yet, becauſe what God willeth iuſtly, and lovingly, they did will wickedly, and hatefully, we cā not, wee may not ſay, that they conformed their wils to Gods will, but rather, that they did againſt his will. Albeit I doubt not of the truth of that which St Auſten hath, concerning wicked men, that is; Dum faciunt contra voluntatem Dei, per ipſos impletur voluntas Dei. For it is a certaintie, that the children of darkneſſe, while they oppoſe themſelues againſt the revealed will of God, doe fulfill his ſecret will: yet becauſe they oppoſe themſelues againſt Gods revealed will, not with a minde to fulfill his ſecret will, wee cannot, wee may not ſay, that they conforme their wils to Gods will; we muſt ſay, that they doe againſt Gods will.
The ſecond truth as vndoubted is this: Whoſoever willeth that, which God willeth not, but doth it with a pure mind, with an vpright hart, with integrity of affections, & for good ends he may truely bee ſaid to hauehave conformed his will to God will. S. Auſten in the place before cited ſets it downe thus: Aliquando bonâ voluntate homo vult aliquid, quod Deu… non vult, bonâ multò amplius, multó que certi… voluntate. Nam illi… mala voluntas eſſe nunquam poteſt: a man may well, and religiouſly will that, which God much better and bleſſedly willeth not.
For inſtance; a happy father hath a good ſonne; this his ſon willeth the continuance of his fathers life; but in Gods good wil it is ſo diſpoſed, that the father may no longer liue. We ſee here a gracious ſonne willing the life, and our iuſt God willing the death, of one and the ſame man: yet, becauſe what God in iuſtice will not hauehave done, this good childe with a godly minde and in charity willeth to be done, he may truely be ſaid to hauehave conformed his will to the will of God. So may Mary and Martha, although they willed the life of their brother Lazarus, whē God willed his death: and ſo may the brethren which were at Ceſarea, although they willed PAVLE not to come at Ieruſalē, Act. 21.11.when Gods will was (as appeared by the prophecie of Aga…us) that at Ieruſalem he ſhould ſuffer for the name of Chriſt.
So true is it, which S. Auſten addeth in the ſame place: Bonae Dei voluntati potiùs conſonat hominis aliud volentis pietas, quā hominis, idem volentis impietas. GiueGive me (ſaith he) a godly, zealous, & a pure hearted man, & admit he willeth not that, which God willeth; yet I ſay, that his will is rather conformable to the will of God, then a wicked mans will can be, although hee will the ſame, that God willeth. Where he addeth this word potiùs (Rather) to ſhew the neceſſity of our inward integrity, and pure affections.
For to ſpeake ſimply & without compariſon, I muſt ſay, as I ſaid before: if we will ſimply be ſaid, to hauehave cōformed our wils to Gods will, we muſt will that, which God willeth, & that with ſincerity, integrity, and purity of our hearts, our faith, our louelove, and all other our affections: and that with perſeverance, with continuance even vntounto the end, and that for no other ends, but for the good of the Church while we hauehave our abiding here; and here and ever for the glory of our God.
Thus we plainely ſee, what it is to conforme our wils to Gods will. Let vsus now in like ſort conſider, what it is to doe his will.
In which kind of ſpeech by the will of God is meant nothing elſe, but that, which God commaundeth vsus to do: ſo that properly to do Gods will, is to performe ſuch things, as we are commanded by him. That ſuch things are to be done, that they are to be performed, it cannot be doubted. But how they are to be done, and performed, that is the queſtion.
Some are of opinion, that to do Gods will, is nothing elſe, but inwardly to be poſſeſſed with an hearty, & earneſt deſire of fulfilling his will; & wholy to employ all the powers of our ſouls in the obſervance of his commādements. They aſcribe ſo much to the Godly purpoſes, and zealous affections of our minds, as that they thinke all externall fact, al outward obſervance altogether needleſſe. And thus hauehave they thought, becauſe they find, that many hauehave beene ſaid to hauehave done the will of God, to hauehave walked in his waies, to hauehave done iudgement, and iuſtice, to hauehave kept their feet from treading in any evill path, and ſo to hauehave beene reputed for Saints, who notwithſtanding hauehave manie waies, and moſt grievouſly fallen. For they can tell you of Peters deniall, of Lots inceſt, of Salomons Idolatry, of Noahs drunkenneſſe, of Davids murther, of Sarahs lie, of Rebeccahs perſwading her ſonne Iacob to beguile his owne father, of the theft of Oneſimus, of the many Concubines of the patriarchs, and the like, of whoſe obedience to the will of God, we may not doubt, becauſe we may not doubt of their ſalvation.
Which opinion of theirs, as I may not altogether reiect; ſo will I not ſimply allow of: for wee hauehave two propoſitions of certaine truth.
1 Externall obedience is neceſſary to the doing of the wil of God: and therefore that which they thinke, is not ſimplie to be allowed.
2 The fulfilling of the wil of God conſiſteth chiefly and eſpecially in our hearty, and earneſt deſire of doing it: and therfore what they thinke, may not altogither be reiected.
That outwarde obedience is neceſſary for our doing of Gods will, is ſo plaine, that it needs no proofe. For to whō gaue God his commandements to be done? Was it not to man? Now who knoweth not, that man conſiſteth of a body, as well as of a ſoul? The body then is bound to obey, as well as the ſoule. The inward deſire ſerues not the turne: outward obedience muſt be practiſed. Outward obediēce (I ſay not perfit, for that is impoſſible, do we all we can do, we ſhalbe vnprofitable ſervāts; yet I ſay) outward obedience muſt be practiſed. And therefore S. Paule hath beſeeched you to giuegive your bodies to God, Rom. 12.1. ſhewing that your bodies ſhould be Gods ſervants, as wel as your ſouls. Both are too little, one cannot be enough. Will you glorifie God in your ſouls you ſhal do wel: but glorifie him in your bodies too, 1. Cor. 6.20. Do your hearts beleeue, yet that is not enough; your monthes muſt cōfeſſe too, Rom. 10.10. your tongues muſt be kept from evill, and your lips that they ſpeake no guile too, Pſal. 34.13. your eares muſt heare too, Matt. 11.15. your eies muſt behold the right too, Prov. 4.25. your hands muſt be lift vp to his ſanctuary too, Pſa. 134.2. your feet muſt be removed from evill too, Prov 4.27. The ſumme of all is: you muſt giuegive your bodies a ſacrifice to God. Now a Sacrifice (as you know) is wherein all the members are offered together, Levit. 1.9. & 13. Therefore muſt you giuegive your members alſo to God. Your eies, your eares, your tongues, your hands, your feet, with all the reſt, muſt be emploied in the ſervice of God. For he who commanded you to louelove the LORD with al your ſoule, and with al your minde, Deut. 6.5. hath commanded you alſo to louelove him with all your ſtrength; to teach you, that the ſtrength of your handes, eies, and eares, and every other part of you, muſt wholy be emploied in his ſervice. And therefore as we would be changed in our thoughes, ſo muſt we alſo be changed in our wordes, ſo muſt we be changed in our works; we muſt be carefull that our tongues ſpeake no more idely; that our eies behold no more vanity, that our eares heare no more folly; that our hands worke no more iniquitie: and as oft as we ſhall go about the ſervice of God, which we cannot do to oft; everie one of vsus ſhould cal all his powers togither, and ſaie with David, Pſal. 103.1. My ſoule, praiſe thou the Lord, and all that is within me, praiſe his holy name. And thus much of the firſt propoſition, of the neceſſity of our outward obedience.
The ſecond propoſition, if you remember was this: The fulfilling of the will of God, conſiſteth cheifly and eſpecially in our hearty and earneſt deſire of doing it. The proofe hereof is eaſy: The chiefeſt part of man is his minde, therfore the fulfilling of the Law, eſpeciallie conſiſteth in the deſires and intents of the minde: and it ſo conſiſteth in theſe affections, that touching the elect (who only beleeue in Chriſt, and alone may be ſaid to do Gods will) God reſteth contented with this inwarde deſire, as long as this fleſh encombreth them. All other imbecilities are not imputed vntounto thē. This godly purpoſe & earneſt deſire of doing Gods wil ſtands them in ſteed. For it is ſo gratefull to God, as that he accepteth this begun obedience for moſt perfit. And reckons of thē that are thus obedient, as if they had kept the whole law; which he ſo doth, not for this their deſire, not for this their begun obedience, but becauſe by faith they are engrafted into Chriſt. So chiefly the fulfilling of Gods wil conſiſteth in our inward obedience, but not wholy.
I deny not, but that Hezekiah truſted in the Lord God of Iſrael, ſo that after him was none like him among all the kings of Iudah, neither were there any ſuch before him; for hee claue to the Lord and departed not from him, but kept his commaundements, which the Lord had cōmanded Moſes: for ſo we read, 2. Kin. 18.5, 6. yet we read alſo that this ſame Hezekiah did ſome things, which pleaſed not the Lord, 2. King. 20.13. Neither may I denie, but that Ioſiah did vprightly in the ſight of the Lord: for ſo it is written, 2. King. 22.2. yet it is written alſo, that this Ioſiah would not obey the word of God. 2. Chron. 35.22. Neither will I denie, but that David fulfilled the will of the Lord, for he is bold to ſaie of himſelfe; O Lord I hauehave refrained my feete frō every evil way, & hauehave not declined frō thy iudgements, O Lord, Pſal. 119.101, 102. yet his notorious murther and adultery are witneſſes of his not fulfilling the will of God. So then of Hezekiah, of Ioſiah, and of David, I may ſay, that they hauehave fulfilled the will of God, becauſe with integritie of inward affections they hauehave deſired the fulfilling thereof: but to ſay that abſolutely, and ſimply they hauehave done this will of God, I may not, I dare not open my mouth. If thou, O Lord, ſhalt mark what is done amiſſe, O Lord, who is able to abide it?
Let this then be our reſolution concerning this point: the holy Scriptures by this ſpeech, by this phraſe (to doe the will of God) doe ſignifie perfect obedience of the whole man towards God, perfect obedience both of body and ſoule: yet becauſe the chiefeſt part of this obedience is rooted in the minde, the Almightie by the ſame phraſe ſignifieth, that hee is willing to accept the readineſſe of our minds, if it bee ioyned with faith in Chriſt, for moſt perfect obedience to the Law. And I adde this; howſoever the Lord will accept the integritie of our mindes, when it is ioyned with faith in Chriſt, for perfect obedience, yet he requireth the perfect obedience both of body and ſoule.
Now let vsus lay theſe things to our owne hearts and conſciences, and ſee, whether we hauehave conformed our wils to the will of God, with a reſolution to doe it; whether wee hauehave performed our obedience to our great Maſter. To iudge of your heartes is not within the compaſſe of my commiſſion: yet, if it bee true, that afLuk. 6.43. good tree cannot bring forth bad fruit; if it bee true, thatgMat. 7.16. grapes growe not of thornes, nor figges of thiſtles; then may I boldly ſay, that your wils are not conformed to the will of God that you hauehave much failed of that obedience, which your Lord and Maſter hath enioyned you.
The Prophet Hoſeah. 4.1.2. told the Iewes that the LORD had a controverſie with them; becauſe there was no truth, nor mercy, nor knowledge of God in their land; becauſe by ſwearing and lying, and killing, and ſtealing, and whoring, they breake out, and blood touched blood. Whether this ſame complaint may iuſtly be made of you, I appeale to yourſelues, as iudges. It may be your cheekes will bee redd to talke of Chriſt, as theirs were who went tohLuk. 23.13. Emaus, and you will bluſh apace to ſeeme ſo holy; but ſay, will not the black-moore bluſh faſter then you, when fearefully and fowly you ſinne againſt the Lord? Is there any delight more wicked then other? we are by and by deſirous to wallow in it, to tumble in it, to ioy in it, to liue and growe old in it. So bath we in all pleaſure and eaſe this mater of earth, and wormes meat, wherewith we are clogged, as if there were neither corruption to rot it, nor Heaven to receaue it, nor Hell to burne it.
Hence is it, that we are dead in ſleepe, and watch not at all over the ſoules of our children, our ſervants, and all others committed to our goverments; who, (were they rightly trained vp by vsus in the grounds of Chriſtian religion) might happely grow vp like to glorious oliues, for the Church, & Commōwealth.
We read Gen. 31.53. that when Laban ſwore by his falſe Gods, then Iacob ſwore by the feare of his father Iſaac; ſo excellent was the inſtruction given him by his father, that in the preſence of Idolatrous Laban, neither for feare, nor favour would he alter his religion: yea, it was ſo faſtned in him, that, having been 20. years among the Idolatrous Syrians, he chāged not the maner of the oath, which hee learned of his father. Are our fathers ſo carefull, to teach their children in religiō? Indeed, if to bee skilfull in oathes be to be religious, I cannot finde fault with their nurturing. But ſo they ſhould not learne Chriſt.
The time was, when ſervants prayed to the God of their Maſters, Gen. 24.42. But in theſe daies if they ſhould doe ſo; ſome muſt pray vntounto pride, ſome to coveteouſneſſe, ſome to gluttony, moſt to ignorance. Now may we ſay, as commonly is ſaid: like ſervant, like Maſter, if one louelove the wicked, the other will loth the godly; like father, like ſonne, if one ſell vertue, the other will buy ſinne; like Prieſt, like people, if one freeze in louelove, the other will boyle in malice: as the governour is, ſo are they that are ruled; if one refuſe Chriſt, the other will chooſe Barabbas: ſuch as the ſeed is, ſuch is the harveſt; every one layeth away life, and playeth with death.
Yet let the children of Abraham, doe like Abraham, let them teach their ſonnes, their daughters, their ſervants, their people, and al that are ruled by them, the covenants of the Lord; let them teach them to conforme their wils to the will of God; let them teach them to doe his will; let them teach them perfect obedience both of body and ſoule. So they with all their ſeed, and poſteritie, ſhal be bleſſed, not only in this life with a temporall promiſe, but alſo in the life to come with that ever during promiſe, that they ſhall bee inheritours of the kingdome of God. Of which promiſe, vouchſafe, good Lord, to make vsus all partakers through faith in Chriſt Ieſus, to whom with thee, and the holy Ghoſt, three perſons and one God, be rendred all praiſe, power, maieſtie, and dominion, for evermore. Amen.