A Gleaning in Gods Harvest, Sermon 4
THE GENERATION OF SEEKERS.
COLLOS. 3.1.
Seeke thoſe things which are above.
YOu ſee my Text is a conſequent from the former words, If you bee riſen with Chriſt. It ſufficeth not that a propoſition be good, except the conſequent and illation bee alſo ſtrong. The Apoſtle therefore having premiſed the former part of the propoſi…ion, the antecedent; If yee be riſen with Chriſt, he here brings in the conſequent of the proportion, ſeeke thoſe things that are above.
And here it is needefull I ſuppoſe, (both for the quitting of our Apoſtle from all ſuſpition; and alſo for the clearing of that that followes) to ſtay a while and view the ſeverall ligaments by which the two parts of the Text are knit together. And briefely to inquire into thoſe grounds and reaſons, why if we be riſen with Chriſt, we muſt ſeeke thoſe things that are above.
And for this inquiry I confeſſe there is not any thing ſpecified in the Text: but I appeale to any judicious auditour if it be not herein implyed. My Text being like a well couched building, wherein the ſtones and onelyonly the principall materialls are in the view, but the Cement and Morter is undiſcernable; If yee be riſen with Chriſt, ſeeke thoſe things which are above.
Admirable is the logick and ſinewes of our Apoſtle in this place; affecting here rather ſtrength of ſence, then language, and pregnancie of reaſon above eminencie of words.
Two reaſons inforcing the ſeeking things above.Two reaſons I finde eſpecially, whereup. on theſe words are grounded, which as the foundation in the architecture gives ſtrong ſupport to the whole: eyther of them able to infer, both together to enforce this duty.
There was great reaſon that the Coloſsians now riſen with Chriſt, ſhould ſeeke thoſe things that are above, whether wee looke to the direct beames above, or the reflect beames on themſelves, whether wee reſpect,
God that rayſed th…m, or
Themſelves that were rayſed.
1. In reſpect of God.Firſt, in reſpect of God that raiſed them; by way of common thankfulneſſe, to give their future life to him that had given them life; to imploy thoſe gifts and graces that they had ſo lately received from his hands in his ſevice, to the honour of the doner. An argument, in the, ballance of the Apoſtle, weightie and ponderous; therefore when elſe where hee goes about to urge the Romans to the like duty; as one that well knew how potent above the reſt this was, he makes choyſe of this,Rom. 6.13. Rom. 6.13. give not your members weapons of unrighteouſneſſe to ſinne, but give your ſelves to God: Why? As thoſe that are alive from the dead; or becauſe you are quickned with Chriſt.
Every bleſſing that God beſtowes upon us, is or ſhould be ſo many reall perſwaſions,Spirituall bleſsings ſpeciall obligations, and bonds and obligations to tye, and bind us to obedience: but ſpirituall bleſſings, ſuch as the rayſing of theſe Colloſsians mentioned in the Text, they lay ſo much a ſtricter bond on us, by how much more they be excellent in themſelves, and beneficiall to us. The time once was that the Colloſsians were darkeneſſe, but now they are light in the Lord. They were once the vaſſels of Satan, but now they are the ſervants of Chriſt; they were once dead in treſpaſſes and ſinnes, but now they are alive, rayſed from the dead. Sinewes of Braſſe, a heart of Adamant and Steele, muſt needs relent in the ſence and memory of ſuch a mercy, to bend it to holy and gracious duties.
It is the ignorance of men to thinke that the doctrine of Chriſt is a doctrine of carnall libertie, that the Goſpel is a Charter, and immunitie from obedience, at leaſt from that ſtrict obedience to which men were tyed under the Law. As if becauſe God hath done more for us then for them, therefore wee ſhould doe leſſe for him; that becauſe we are eaſed of that clog of ceremonies, and ſuch burdens, we might load our ſelves with more guilt; and becauſe hee hath purchaſed our freedome from ſinne, therefore wee might take freedome to ſinne: or becauſe with theſe Colloſsians we are quickned with Chriſt, therefore wee may crucifie afreſh the Lord of life by unlawfull courſes, and as much as in us lies ſtill hinder our reviving.
I would to God this age had afforded no ſuch ſophiſters, in whom prophaneneſſe, like a diſtemper hath turned the Phyſicke adminiſtred for their cure to a diſeaſe, that hath made theſe mercies of God one powerfull pretence to ſinne, and an occaſion to looſe the reines, and to poure out themſelves to all wickedneſſe. How much better was the practice of that gracious Matron, Peters wives mother?Matth. 8.15. Matth 8.15. no ſooner Chriſt had cured her, but preſently ſhee aroſe and miniſtred to him, ſhee conſecrated the firſt fruits of her health and ſtrength to the ſervice of Chriſt. Nay how much better was the Logick of gracious Ioſeph, in whom the memory of his matters kindneſſe ſhewed in advancing of him, was a ſoveraigne remedy to keepe him from the inchantments of his miſtriſſe; ever upon the review of it concluding how ſhall I doe this wickedneſſe and ſinne aga…nſt God? Gen. 39.9.Gen. 39 9. But I forget my ſelfe, that all this while I dwell upon a circumſtance; but what was ſpoken to theſe Colloſsians is fit for us. I hope there are ſome here preſent that with theſe Colloſsians in the Text are rayſed already to the life of grace (I pray that all may) and therefore in that reſpect ſtand as deepely bound as they to ſeeke thoſe things that are above. If you pleaſe to goe along, and paralell, and lay our happineſſe to the ſcales with theirs, you will confeſſe that we are bound more.
A greater obligation on us then thoſe in former times.Firſt, the Coloſsians were yet in their minoritie; when the Apoſtle wrote this Epiſtle, the light of the Goſpel, it was but even now broken out amongſt them; thoſe thicke clouds and miſts of Gentiliſme and ſuperſtition wherein they were formerly wrapped, were ſcarſe diſpelled. And when once the Sunne was riſen among them, and with his wonted ſpeed haſtned to his height, upon the ſudden he ſet at once, and to them ended in perpetuall darkeneſſe. Even this our Apoſtle, though himſelfe were cut off with an untimely end; yet he ſaw theſe Colloſsians goe to their grave alive, and were ſwallowed by an earthquake as Euſebius witneſſeth. But for us I appeale to all venerable records of antiquitie, if any time ſince Chriſt hath afforded a Church on which the beames of heaven hath ſhone ſo bright and ſo cleare as on ours? The Goſpell wee have now a long time enjoyed. It is not many yeares agoe ſince they ſayd we were going to our Climactericall yeare; and almoſt all mens hearts failed them. And if you will believe the world, ſtill there is ſomewhat unlucky comming towards us: they will tell us that the concurring of thisn="*" Eaſter day▪ 1626. day with our Ladies, certainly imports ſome ill. Alas, did not our ſinnes portend worſe then this, wee ſtill might hope that the light of the Goſpell would continue with us, and that Religion ſhould not have a fatall period as it is ſometimes with men.
Secondly, theſe Colloſsians, though they were novices, and weake; yet they had whole armies and ſquadrons of enemies. Beſides thoſe cunning Sophiſters that went about to put trickes and falacies on them, Col. 2.4.Colloſ. 2.4. And beſides a band of Newters that came into the field with mixt colours, bearing partly Moſes and partly Chriſt, that pretended to be confederates, but intended to betray them. Beſides theſe there was a troope of Panims, and Pagans, and ſubtill heathen Philoſophers, that with banners diſplayed, and open defiance made warre againſt them, ſaith Salvian upon the ſecond of this Epiſtle.Salvian on Colloſ. 2. I believe his chronologie failed him; for Euſebius ſaith that that Sect ſprang not up till the ſecond of Fabian: But I ſay, ſtill there were ſome adverſaries that made warre againſt them, ſo the word ſignifies, Chap. 2. Verſ. 8. Take heede that no man carry you away. The word there is a military terme expreſſing thoſe acti ſilogizan that they uſe to make in hoſtile affaires. But as for us, I muſt confeſſe with ſorrow of heart that too many Romiſh dogges there be that lye abroad in the Caves and blinde corners of the I and, that as the Apoſtle ſpeakes, 2 Tim. creepe into ſilly men and wom…ns h…uſes; I ſay, the truth is, though there bee too many Romiſh emmiſſaries among us; yet thanks be to God, openly to profeſſe and publikely to maintaine ſuperſtition (as thoſe hypocrites among the Coloſsians) they dare not. I hope ſuch hath beene the reſtraint by the force of the Lawes, and ſuch hath beene the care of our Religious King (whi…h God more and more encreaſe) that I hope they never ſhall (and I pray that they never may) prevaile more againſt us. And let thoſe eyes fall out with looking when our Land ſhall bee like them. I will proceede no further in the paralell.
O that wee would every day ſet aſide ſome time, to account Gods mercies to us; how powerfull would it be to awaken us to ſeeke thoſe things that are above? When Satan ſhall ſolicite us to commit any evill, how powerfull would it bee to repulſe him, and to put all by, as Ioſeph waved his miſtriſſe inticement, with a how ſhall I doe this and ſinne againſt God?
Or if the memory of theſe Colloſsians be buried with their Carkaſſes, then I beſeech you caſt your eyes abroad on forraigne nations this day, and the miſeries that are on them will reade the mercies of God to you. How many Cities and Countries are there where the ſound of the Goſpell is not? at leaſt not ſincerely preached and heard? But alas, alas, how many are there where the ſound of the Goſpel cannot be heard, for the noyſe of Drummes, the rattling of Armour, the roaring of Canons, and the confuſion of warres that drowne the cry of the Preachers, as they drowned the cry of their children in their ſacrifices to Moloch? while wee alone have enjoyed the Goſpel in ſafetie; I would to God with ſinceritie.
What can we thinke, but that God who hath beſtowed his bleſſings on us with a more liberall hand then upon others, doth expect from us as from the Coloſsians (in the Text) that we ſeeke thoſe things that are above, more then others? What little comfort will it be to us that wee have had theſe favours, if we goe on in ſinne? the increaſe of Gods bleſſings upon us here, will be an augmentation of our puniſhments hereafter. I conclude the point; then wee make a right uſe of Gods bleſſings when (as water pipes that ſend the water as high as is levell with the head,) what wee receive from the hand of God, wee returne to him againe. This is the firſt ground whereupon the Apoſtles argument is built. The love of God ſhewed to theſe Coloſsians in rayſing them to the life of grace, laying upon them an obligation by way of thankfulneſſe to ſeeke thoſe things that are above. The next ground followes.
If [Yee] he riſen with Chriſt then ſeeke the things that are above.
2. In reſpect of our ſelves,Then the ſecond argument is drawne from them; theſe Coloſsians were now riſen with Chriſt, therefore now it became them as men of another world, to devote themſelves to the ſtudie, and contemplation of the things above, and no longer to bee in the purſuit of things below. To ſee Moales, and Swine, men of the earth as the Pſalmiſt ſaith to bee diligent, ſtill to dig in the earth, who would wonder; but to ſee ſuch as profeſſe themſelves ſtrangers and Pilgrims on earth, ſuch as all ſhould be that are riſen with Chriſt, to ſee them ſet up their ſtaffe and their reſt, as if there were no celeſtiall citie, no further Ieruſalem to be looked for but this earthly (like him that would not give his part in Paris for his part in Paradice. And (by the way) I cannot greatly blame him, it ſeemes this man had ſome part in the one, and none in the other) ſuch as whoſe profeſſion is to renounce the world and themſelves, to ſee ſuch, ſuch I ſay to runne themſelves breath. leſſe to be keene and eager in the purſuit of the things below! to profeſſe a reſurrection with Chriſt, when yet their thoughts and affections ſavour of nothing but earth; what is it, if this be not a ſtrange incongruitie? As the man that fixed his eyes on the earth, and ſtretched his hands to heaven, and cryed O Iupiter. Or like the cheating votaries of Rome that profeſſe povertie, in plentie of riches.
The care of thoſe that will adorne their profeſsion.The care of all thoſe that deſire to adorne their calling, it muſt bee the ſame that the Apoſtle wiſheth the Coloſsians, to weigh not onelyonly what is lawfull for them to doe, but what is comely and gracefull; not onelyonly what may ſtand with a good conference: but with the credit and honour of Religion alſo. What elſe meane thoſe frequent exhortations of the Apoſtle as well in other places as here, to walke worthy and as becommeth Saints, Epheſ▪ 5.3. To walke honeſtly, Epheſ. 5.3. 1 Theſ. 4 12.or after the beſt faſhion, as it is 1 Theſ 4 12. and what meanes that adorning of the Goſpel of Ieſus Chriſt in all things? I ſay, what meane thoſe exhortations of the Apoſtle, but to teach us that we are to reſpect (as theſe Coloſsians ſhould) what becomes our preſent profeſſion.
It was lawfull for David, 2 Sam. 24.2 Sam. 24. to accept of the offer of Araunah the Icbuſite, to have taken the threſhing place for a floore to have erected an Altar, and his Oxen for a ſacrifice, and his threſhing inſtruments for wood; but David would not, he ſaw it did not ſtand with the honour and munificence of a King to offer ſacrifice to the Lord of that that coſt him nothing.
It is a rule of Caniſius in the twelfth of his common places, and commended by him to the conſideration of all Divines, that when they goe about to diſpute of things that are ſupernaturall, and above, let them remember and recount with themſelves, what they are; remember that they are Divines, and that will bee a reſtraint that they ſhall doe nothing, nor ſay nothing unworthy that ſacred profeſſion. A rule uſefull not for Divines onelyonly, but men of all qualities and conditions and rankes whatſoever that deſire to adorne the Goſpell; whether in their generall calling of Chriſtianitie which the Apoſtle here meanes, or in thoſe particular formes and ſtations wherein they are ſet in the Church, or common wealth: give mee leave to exemplifie it by one or two for all.
Art thou a Magiſtrate? then think what becomes a Magiſtrate: ſay to thy ſelf thus, what? a Magiſtrate and ſmile on villanie? a Magiſtrate and diſcountenance goodneſſe? a Magiſtrate and an enemy, and not a furtherer of frequent preaching? a Magiſtrate and ſuffer the crying ſinnes of the times to walke in the ſtreets, and to outface the Sunne without controule, with impunities? doth this become a Magiſtrate?
Art thou a Miniſter? memorable is that in Euſebius, Euſeb. lib 5. cap. 17.wherewith one flouts the falſe Prophets in his time: what (ſaith hee) art thou a prophet? what, a Prophet and a dicer? a Prophet and a dancer? a Prophet and a Vſurer? He might have gone on, what, a Miniſter and a ſwearer? a Miniſter (indeede I am aſhamed to ſpeake it) art thou a Chriſtian and blaſphemeſt the name, and derideſt the Miniſters, and contemneſt the word, and trampleſt on the ſervants of Chriſt?
Admirable was the reſolution and renouned the practice of Nehemiah upon this ground, that being warned by the falſe Prophets to flie into the Temple before the enemies for his refuge: as one that well knew how diſhonorable this would be to God, and to himſelfe that was now a Commander and Generall of the Iewes; he makes this reply ſtoutly: what, ſhall ſuch a man as I flye? ſhall ſuch a man as I goe into the Temple to ſave my life? I will not goe, Nehem, 6.11.Nehe. 6.11. I conclude this point; what is the world but a wide Theater, whereon each man acts a part; God lookes on us, and Saints and Angells, and the Church. Our ſpeciall care ought to bee to demeane our ſelves well. What becomes a Peſant doth not beſeeme a Prince; others may ſeeke after things below, it doth not become a man that is riſen with Chriſt.
The neglect of which decoram in ſome men which have profeſt themſelves Chriſtians, hath expoſed the very profeſſion it ſelfe to diſgrace: when men have compared their lives wi…h the rule there hath beene ſo wide a difference that ſome mens lives in this reſpect is no better then a continuall ſoliſizme. This is the ſecond ground upon which the Apoſtle would have them ſeeke thoſe things that are above. Firſt they are tyed to doe it in thankfulneſſe: And then it was ſeemly for them to doe ſo.
I now goe on to the exhortation, and that is in theſe words, ſeeke thoſe things that are above.
Which being a propoſition, I ſhould obſerve in it according to the Law of propoſitions two parts.
The Subject
Predicate.
I will chooſe rather to diſtinguiſh the words into,
An Act,Parts of the Text. and its Object.
The Act, Seeke.
The Object, Thoſe things that are above.
I begin firſt with the object as that which is firſt in nature;1. An Object. and there I will ſhew what theſe things that are above are; and why they are ſo ſtiled.
Secondly, I wil goe on to the Act, and there having found what it is to ſeeke.2. An Act.
We will in the next place by the rule of Logick reſolve this hypotheticall propoſition into a Catagoricall. If yee bee riſen with Chriſt, ſeeke thoſe things that are above. Thoſe that are riſen with Chriſt ought to ſeeke the things that are above.
Fourthly, wee will goe on to enquire into the conditions required in ſeeking; the meanes and ſome Characters whereby wee may take the height of the elevation of our thoughts, and whereby wee may know if we ſeeke the things above,
And laſtly to conclude all, I will mention a few arguments of ſome validitie, to ſeeke the things that are above. Of all theſe briefly.
1. Things above, what;Firſt of the Object, what is meant by things above, and why they are ſtiled ſo.
The beſt rule to know the meaning of any Text of Scripture is to compare it with more. It, being with this ſacred body, as it is with a Lute, or Inſtrument with ſtrings,Simile. which by ſtringing one or two you may tune the whole. The knowledge of our Apoſtles Ayme and ſcope in this preſent Chapter it will not a little advantage us in the enquity of this, what the things above are. Which being (as all the arguments here are) to perſwade the Coloſsians to holineſſe; it muſt needs follow by the rules of Logick that by things above are either meant,
Something wherein the nature and eſſence, and divine qualities of holines conſiſts.
Or the practice and poſſeſſion that may be attained.
Or ſomething bordering upon it.
The word largely conteines in the reach of it, all things that make for the eternall welfare of the ſoule. All thoſe graces mentioned by the Apoſtle in this Epiſtle and elſe where. Faith, love, joy, hope, ſinceritie, the feare of God, the remiſſion of ſinnes, peace of conſcience, and freedome from the dominion of ſinne; all which are wrapped in theſe words, things above, which (as it were) is the abridgement of all.
Which ſpirituall graces, though they bee chiefly meant here; yet I dare not, nor I doe not ſay they are onelyonly meant. It may bee and I thinke verily the Apoſtle lookes further then thus, and by things above, hee lookes hot onelyonly to the meanes, but to the end: the ſtate of grace and glory. And well may theſe two, grace and glory lye couched in one word, ſince grace and glory differ not in nature but in degrees, grace being nothing but glory begun, and glory being grace conſummate.
Yet I ſhall in the proceſſe of my enſuing diſcourſe adhere rather to the former; and ſo by things above, underſtand eſpecially things concerning the ſtate of grace here; here, becauſe though the Apoſtle meant not them onelyonly, yet he immediatly lookes on them, as thoſe that were neareſt, ſo that by theſe things above we muſt come if ever, to the ſtate of glory hereafter.
Why called things above.Theſe things above I underſtand to be ſpirituall gifts, and graces; fitly here ſtiled things above.
Firſt, in reſpect of the ſource and originall, becauſe they deſerve to challenge the prime place among thoſe perfect gifts that are from above, Iam. 1.7.Jam. 1.7. every grace being a ray, and ſtampe of the dietie. That is the firſt reaſon, they are called things above, becauſe they come from above.
Secondly, in reſpect of the end, to which ſpirituall graces leade, that is, to heaven which is above; they are as ſo many ſteps to that heavenly Sion, and as Iacob called that place B…thel, the gate or ſubburbs of heaven.
Thirdly, and laſtly, they are called ſo in reference to the place where they ſhall enjoy theſe graces in full perfection, that is, in heaven, above. For ſo it hath pleaſed that wiſe and uncontrollable ſteward to diſpenſe his gifts and graces here, that while wee live here on earth, we onelyonly have the firſt fruits, ſome ſmall handfull of grace; but for the harveſt, the full crop, that is reſerved till we come to heaven above. Therefore they are called things above in a…l theſe reſpects. You ſee then how ſpirituall graces may be ſtiled things above,
In reſpect of the
originall whence they came,
end to which they leade,
place where wee ſhall enjoy
them in full meaſure. This ſhall ſuffice for the firſt enquirie concerning the Object, what is meant by things above, and why they are ſo called.
Seeking, what.I come to the Act, Seeke. The metaphor implies ſervencie, not as Becanus the Ieſuite defines it, (a deſire, and reſt) abſurdly; but it is joyned with exact care, and the utmoſt indeavour for the obtayning of ſomewhat that we formerly loſt, or did not before enjoy, a deſire to finde it. The truth is that once man in Paradiſe was like his Maker, bravely accompliſhed with all ſpirituall graces, called here things above; but no ſooner did man fall from his due ſubjection, but preſently he was diſrobed of theſe, and ſhut out of Paradiſe. When guilty Caine was preſt with his brothers blood, he was ever ſeeking thoſe precious Iewels hee had loſt and found them not. The ſenſe of the loſſe of thoſe ſpirituall graces is left behinde, that impreſſion is in the minds of all. The heathens themſelves by the purblind eye of nature could eaſily diſcerne that they wanted ſomewhat, though they knew not what to ſeeke, nor how to finde. But when the light of grace breakes into the ſoule as it did to theſe Colloſsians; then it ſeekes the things above and leaves not till it have found them, nor then, till it have at atrained them in full fruition in heaven above.
As it is with ſome wanton ſtreame that parting from the Ocean,Simile. runnes all along in the darke windings and paſſages of the earth, till at laſt it breakes up, and when it is broken forth, as aſhamed of its wandring, it preſently returnes with a reſtleſſe unwearied courſe, and ſeekes here and there till it finde the Maine from whence it ſtrayed. This for the ſecond enquiry concerning ſeeking, which implies the hight, and beſt of our care for the attaining theſe things above, ſuch as concerne the ſpirituall welfare of our ſoules.
Which briefly premiſed, it will be eaſie in the third place to reſolve this ſingle hupotheticall propoſition into a catagoricall, If yee be riſen with Chriſt, that is, becauſe you are riſen with Chr ſt, ſeeke the things above.
The propoſition is,Propoſ. Thoſe that are riſen with Chriſt ought to ſeeke the things above. that
Thoſe that are riſen with Chriſt ought to ſee the things that are above.
A leſſon taught by him (that as one ſtiles him) was the beſt teacher, in whoſe divine Sermon upon the mount you ſhall finde that hee bids us ſeeke, and in the firſt place the kingdome of God, and the righteouſneſſe of it, Matth. Matth. 6.33.6.33. And indeede what is the ſum of all our Sermons? or wherefore ſerve Preachers,Hillarie, as Hillary ſtiles them, thoſe ſeeking men of eternity? but to call for this ſurſum Corda, to bring men to a conſtant minding of the things above. A dutie ſo proper to them that with theſe Coloſsians are riſen to the life of grace, that David makes it the proper character and badge of the Church Pſal. Pſal. 24.6.24.6. This is the generation of them that ſeeke the Lord, of them that ſeeke thy face, this is Iacob.
But, oh! that it were as eaſie to perſwade men to practice, as to convince them of the duty. We cannot finde theſe things, but we muſt ſeeke them with dilligence; and that we will not doe, unleſſe we highly prize and affect the things we ſeeke, neyther of which wee will or can doe, except wee know our want of them, and their worth, all of which in the fourth place are,
Conditions requeſite in ſeeking.The conditions that are requiſite in ſeeking.
Firſt,1. Dilligence. diligence; if we will ſeeke the things above, wee muſt ſeeke dilligently. The word imports induſtry, and ſweate. And indeede what in the world deſerves our beſt indeavours if not theſe things? What may juſtlier challenge the utmoſt of our ſtrength, the ſinewes ol our ſoules, if not that upon which depends the eternall welfare of our ſoules? Mee thinkes when I looke abroad in the world, and ſee how buſie men are in the purſuite of earthly things; with what unwearied induſtrie, and dipoſition they purſue, and with what eager appetite they ſnatch at things below, as if the duſt of the earth were not ſufficient to give every man a handfull: me thinkes I know not whether to entertaine them with pitty, or with ſcorne. When I ſee ſuch men concerning their ſoules, to bee negligent in what termes they ſtand with God, what aſſurance of the remiſſion of their ſinnes, &c. Alas, alas, theſe thoughts are ſeldome entertained; theſe deſires are baniſhed, as if theſe things above were to be lighted on without ſeeking, or it skilled not greatly whether they bee found or no. Thus with Shemei while men looke their ſervants they looſe themſelves.
Secondly, wee muſt ſeeke them with love, that is another thing in ſeeking;2. Love. where love is, it ſetes an edge on our ſeeking, it will make us looke over all indignities, and ſweeten all the croſſes we meete with here, and cauſe us like high flying Eagles to neglect the chirpping of Sparrowes; as Iacob that was ſcorched in the day and pinched in the night, yet love made all ſeeme as nothing to him
Thirdly and laſtly, there muſt be knowledge of our owne want,3. Knowledg of and of the worth of theſe things.
Firſt,1. our want. our want of theſe things, without which wee are children of wrath here, and ſhall hereafter aſſuredly bee ſonnes of deſtruction. With which wee are here the ſonnes of God, and ſhall hereafter be with God in glory. Wee muſt bring our ſelves to a ſight of our want; for nature till it bee convinced of that, will not ſeeke abroad, and bee beholding to any.
Of all lets and barres that hinder men from ſeeking theſe things above,Pride hinders ſeeking. there is nothing like to pride. It is the obſervation of the royall Prophet David, Pſal. 10.The wicked through the pride of his countenance will not ſeeke after God, Pſal. 10. It is true other men doe not ſeeke after him, but the proud ſcornes to bee beholding to God; therefore before wee can bring our ſelves to ſeeke them wee muſt bee convinced of our want of them. Now for that, what neede any other argument but this injunction, Seeke? Seeking is of the nature of hope; and hee that hopes ſaith Aquinas is imperfect yet,Aquinas. and wants ſomething thing that hee hopes for.Tertull. And ſaith Tertullian in his twenty third booke of the reſurrection, wee uſe not to ſeeke for that wee have; ſo that the very injunction here to ſeeke is enough to convince any reaſonable man, that he wants theſe things above.
But the exact knowledge of the worth of theſe things, and of our want of them, it may bee ſought, but it is not elſe where found but in the Scriptures onelyonly, which alone is that impartiall beame of the Sanctuary, which can helpe us to take the worth of the one, and that impartiall glaſſe that repreſents to the life, and ſhewes us the face of our owne ſoules, and conſequently, our want of theſe things above.
In the meane while injurious in both theſe reſpects is the domeniering Prelate of Rome, while by a ſacrilegious robbing of the laytie of the Oracles of truth, and fearing leaſt their owne blindneſſe ſhould bee diſcovered, they labour to put out, or at leaſt to hide them. As if it were with Men as it is with Doves, that being blinded they ſhould flye up directly to the things above; to make men in Religion to grope, and ſeeke they know not what; while by their doctrine of free-will, and merite of congruitie, that man by doing that which is in the power of nature may diſpoſe himſelfe to juſtification, and ſo puffe up depraved nature againſt the grace of God.
Harke what that Romiſh pander Becanus ſpeakes, ſaith hee, our firſt parents loſt not by the fall two graces, Faith and Hope: why? becauſe theſe carry no repugnancie or contrarietie to the fall. Thus Poperie is the bane of Pietie, and the deſtruction of ſoules like a draught of deadly poyſon which makes men ſwell,Simile. and die. This for the fourth enquiry concerning the conditions neceſſarily required in ſeeking the things above.The meanes of ſeeking.
I come now to the meanes by which we muſt ſeeke.
It was not the leaſt part of the unhappineſſe that attended Adams fall, that beſides the utter loſſe of the things above, hee loſt the skill, and meanes whereby to recover them. Wee are all of us borne wanderers;Pſal. 119. ult. wee goe aſtray from the wombe as loſt ſheepe, Pſalme 119. verſe ult. Like loſt ſheepe, how is that? Wee are not onelyonly out of the way, but wee want skill and power to ſeeke it againe, much more to finde it unleſſe God that gives abilitie to the one, gives ſucceſſe to the other. Yet ſome meanes there bee that God hath appointed to us for the finding of theſe things above, which wee muſt make diligent uſe of: and from the ignorance, and neglect of theſe meanes come two generall miſcariages, that men ſeeking the things above, eyther they know not the right, or they take the wrong point of the Compaſſe.
Among the meanes for the attayning of theſe things above,1. The Word preached. why may I not in the firſt place give the Garland, and precedencie to the Word Preached? A ſacred ordinance of a large and Catholike vertue, which as the Sunne not onelyonly diſcovers by his light, but by its influence doth effect what ever may make for our ſpirituall eſtate in grace here, or fit us for glory after. Here being not onelyonly the priviledges and prerogatives of Faith, but Faith it ſelfe with all her ſiſter graces. Or if it bee freedome from the dominion of ſinne; the Word preached is the mighty Armour of God, 2 Corinth. 2 Cor. 10.10. for the battery and demolition of all Satans ſtrong holds. Or whether it bee peace of conſcience in aſſurance of the remiſſion of ſinnes, the word being as interpreters call it, the voyce of the Harpers harping (in the Revelation) which is onelyonly able to calme the conſcience.
Secondly,2. Prayer. prayer, that is another meanes whereby to ſeeke theſe things above. Eyes lift to heaven where theſe things are, conveying thence to the ſoule what may make for the abundant ſupply of its neceſſities. In the neglect of which exerciſe can wee wonder, if wee want the things above? If our hearts bee as the Wilderneſſe or Heath, emptie of all good? If our ſoules bee over runne with luſts like a neglected Field with brambles, and bryers for want of husbanding?
Our hearts are as the Cords of a Watch,Simile. if they bee not wound up morning and evening, all ſpirituall motion will quickly be at a ſtand.
Another meanes is one of Luthers Schoolemaſters,3. Meditation. by which hee confeſſed he thrived more then by the reſt; to which hee attributed a great part of his being in grace: The practice of Religious Iſaack, Gen. Gen. 24.24. who went into the field at eventide to meditate. And it is fitly joyned by the ancients to prayer as the two wings of the Chriſtians ſoule, by which it ſoares to contemplation, and attaines thoſe things above.
It is the policie of our common eneenemy as Chriſologus ſtiles him,Chriſologus. the ſworne enemy of mankinde, who knowing how powerfull a meanes meditation is, to retire our ſelves from worldly things, and betake our ſelves to divine contemplation to get the things above, hee labours to keepe us from it by all his ſtrength, and by divers meanes.
Sometimes by cauſing us to ſtoupe to his lure, by committing any ſinne;Simile. and who knowes not that every ſinne, as a plummet of Lead clogges the ſoule, and hinders the actions of it? But eſpecially hee keepes us from meditation by keeping us in the throng: by perpetuall puz elling us in buſineſſe, hee ſteales us from ourſelves, and gives us not time to retire. Alas, aske moſt men what houres they ſet apart for prayer, and meditation? They will anſwer, I have ſo much buſineſſe, I cannot turne my ſelfe to it: Oh the policie; and ſtratagems of Sathan! I ſay hee keepes us by this from the exerciſe of devotion by which wee ſhould attaine the things above, hee keepes us in the throng of buſineſſe, did I ſay buſineſſe? Nay how many are kept away from this divine exerciſe by ſpending their time fooliſhly in Courtſhip, and I would not worſe? Whence it comes to paſſe that I looke (I profeſſe) with pitty upon many great ones, whoſe lives are a ſtory of ſinne, whoſe ſinnes it comes to paſſ are never cured, becauſe they are alway in motion.
You that are Gentlemen, ſequeſter ſome time; if not every day, yet at leaſt every weeke, bid all other buſineſſe ſtand by, and attend on your cloſet to thinke of the things above, how to attaine what you want, and how to increaſe what you have attained. You that are tradeſmen, take off your ſelves from other affaires, retire home and examine your ſpirituall eſtate with God.
And wee that are Schollers ſhould vindicate ſome time from the ſtudy of Bookes to reade our ſelves. All of us ſhould ſet aſide ſome time for the thinking of the things above, to examine what ſpirituall graces wee neede, that wee may uſe the meanes to attaine them, and what ſinnes wee have committed, that wee may repent of them, for feare the ſad time of death come and cut our thread, and then wee goe downe to the Chambers of death. Let us examine to what ſinnes wee lye open that wee may fortifie our ſelves againſt them, that the evill one have no power over us. All theſe things are conteyned in the things above, and all theſe wee muſt ſeeke here if wee deſire to attaine the bleſſing of them hereafter. Let this ſuffice to bee ſpoken of the firſt inquirie concerning the meanes whereby to ſeeke theſe things above.
There remaines onelyonly two more.
The characters by which wee may know if we ſeeke theſe things.
And the motives.
The ſig… of ſeeking.You ſee how wee ought to ſeeke the things bove. But alas, the over eager purſuite of the things below! wee ſee how coldly and faintly (if at all) wee ſeeke the things above; which if wee did ſeeke as wee ought, it could not chooſe but abate the edge of our deſires to theſe earthly things,Neglect of earthly things. and cauſe us as ſtrangers and pilgrims to uſe the world as not enjoying it, as Saint Auſtin ſayd long before, to make it our ſervant; to bee content like that noble Bird that deſiring to flye aloft, when ſhee is compelled by hunger to deſcend, ſhee unwillingly obeyes, and preſently diſpatcheth that ſhee may up againe; which contempt and neglect of the things below, it is a ſigne wee ſeeke the things of heaven, and though our bodies be on earth that wee hold our converſation in heaven, where wee looke and fix our eyes through all earthly contentments. Wee ſhould be on earth as a wheele is, that though it moove upon the earth, yet the leaſt part toucheth it. That is the firſt; if wee will ſeeke the things above,Simile. wee muſt not too eagerly ſeeke the things below.
2. Sorrow in want of heavenly things.Secondly, if wee ſeeke the things above can wee chooſe but bee affected with ſorrow and compunction when wee want them? It is not poſſible: hee that ſeekes theſe things above as hee ought, when hee findes in himſelfe the want and decay of them, it is impoſſible but hee ſhould betake himſelfe to blacke, to a mourning ſtate. You ſee the truth of this exemplified by David, when hee upon the commition of thoſe two ſinnes, murder and adultery, hee found hee was bereft of the comfortable preſence of Gods favour, he furrowes his cheekes with weeping, and ſpends himſelfe, his marrow was as the drought in Summer, hee never gives himſelfe reſt till God revived, and cheared his drouping ſoule, and cauſed the beames of his countenance to ſmile upon him. So it is with a man that ſeekes the things that are above, in the want of them hee is as the Marriners needle, as that is in the want of the point,Simile, ſo are all thoſe that ſeeke the things above in the want of them, they never reſt but ſhake and tremble till at laſt they recover them and ſtand as they did formerly. That is the ſecond argument whereby wee may know if wee ſeeke theſe things, if wee grieve and mourne when wee want them.
3. Ioy in injoying them.Thirdly, if wee ſeeke theſe things above; how can wee chuſe but rejoyce when wee find them: for Love where it is it cannot chooſe but bee glad when it findes that it delights in. Take an inſtance of both in David, Pſal. 73. Lord, ſaith hee,Pſal. 73. whom have I in heaven but thee? and there is none in earth in compariſon of thee. Marke there, David deſired theſe things above, and when his ſoule found them, his ſoule loved them. Who can reade it, and not bee raviſhed to ſee to what an exceſſive extacie of joy hee was tranſported? hee preferred the light of Gods countenance,Pſal. 4. Pſalme 4. before all the Corne and Wine, and Oyle, the poore things that worldlings place their chiefe content in.
4 By our thoughts and ſpeeches.But in the laſt place, what neede other things (to reſolve whether wee ſeeke the things above or no) but this? our owne thoughts are the image of our ſoules, and our words are the image of our thoughts; hee that ſeekes theſe things above as hee ought, he cannot but make them the ordinary ſubject of the one, and the frequent argument of the other.
And here, were our breſts tranſparent, and our thoughts written in Characters, Lord? for one thought that wee ſpend on things above, how many thouſand thouſand doe wee ſpend about the profits and pleaſures, nay about our ſinfull luſts! Or if wee thinke they lye hid in the ſecrecie, and, reſervedneſſe of our thoughts; alas our language betrayes us: how rare a matter is it for heaven to bee made theame of our diſcourſe? If our hearts did runne full to the things above, they could not chuſe but often over-runne the bankes. And theſe are the Characters whereby wee may take the height of our thoughts, and know whether wee ſeeke the things above or no.
Vſe. Exhortation to ſeeke theſe thing….I conclude all with one word of exhortation. The beſt things when they come to bee degenerate, and to turne edge they become the worſt. Man, the glory and Paragon of the creatures, tranſgreſſing the the law of his maker, though hee loſt the whole world in his owne ruine and downefall, yet hee drew the greateſt weight of miſery upon himſelfe. For whereas all other creatures by the ſole diſcipline of nature ſeeke perfection, and the thing it conſiſts in, Man onelyonly bands againſt himſelfe and ſtands in neede of wooing. Alas that wee ſhould neede to bee ſolicited to ſeeke the things above, that wee cannot finde except wee ſeeke, and are eternally loſt our ſelves except wee finde. The truth is, theſe are ſeeking times, as indeede what times are not? ſome ſeeke pleaſure, ſome profit, ſome honour, a fourth is for favour, and ſo the reſt; among all which, ſet but aſide our paſſion, and prepoſeſſed thoughts, and what ſhall wee ſee in them to command our affections or deſerve them? What is pleaſure, but a ſilken halter that if wee looke not well to, will ſtrangle us in the imbracing? What are riches, (but as Saint Auſtin ſaith, except they bee in a wiſe and wary hand) agents and Pandors to execute our luſts? As the ſame ſame Father ſaith, Gold is clay that wee can hardly handle without ſoyling of us. What is honour but a glorious miſery, a pleaſant diſcontent? What is fame, but a windie meteor wrapped upon high which in a while vaniſheth and comes to nothing? Suppoſe a man wanted the things above, and were placed amidſt the confluence of all the contentments below: Nay ſuppoſe hee wanted one of theſe things above, the peace of conſcience, the aſſurance of the remiſſion of his ſinnes; I ſay, place that man amidſt the confluence of all contentments below, and ſee how miſerable his caſe would bee. Let his cup overflow with Belſhazer, let the whole world pay tribute to his Table, let him get mountaines of Gold and Silver, and let all the world be but one Exchequer; let him trample on Crownes and Scepters, and let all the Kings and Princes doe him homage, and at his frowne let the earth tremble and move. Here were content enough you would thinke; But let this man want one thing, the peace of conſcience, and ſee how ſoone all theſe contentments vaniſh as the dew before the Sunne. Let but God awaken this man out of his deceitfull ſlumber, and bid his conſcience muſter his ſinnes, and ſet them before him in their gaſtly ſhape; let him give it charge to take him and as an earneſt of his future torments ſhake him over the pit that one day hee muſt tumble headlong in, I ſay how ſoon wil his contentments vaniſh? How frayle are they in his greateſt neede. If hee call for Gold, conſcience will not be bribed; if hee ſolace himſelfe with royall banquets, conſcience as an unwelcome gueſt dogges him, or as that diſmal ſummons that appeared to Belſhazer diſreliſheth all the reſt. Let him ſettle his temples with a Crowne of Gold, and take the royall Scepter into his hand, conſcience is like a maſter that will know no partner, and acknowledge no commander. So all things here in our greateſt height they are unſound, but in our chiefeſt neede they are falſe and trecherous.
Our wiſedome therefore ought to bee in the middeſt of the infinite varietie of theſe objects, in the purſuite of them, to ſpeed our ſelves, to beſure to get ſomewhat that will quit our charge, that will ſtand us in ſtead here, and comfort us hereafter. And can there bee a fayrer object for our ſeeking then grace and glory, called here the things above?
Who would not thinke grace worth the ſeeking? to bee reconciled to God, to bee freed from the power and dominion of ſinne, to have our ſoules inriched with heavenly graces, and ourſelues inherit a Crowne of glory? All which fruits of grace muſt here be ſought, and may be found. But what is there below? How much better is it to goe up to the things above, as the Angell did to heaven in the flame of the Altar?
O Lord wee cannot ſeeke the things above till wee have found them, and when wee have found them wee muſt ſtill ſeeke them: thou by thy preventing grace muſt inable us to ſeeke, and by thy grace alſo give us ſucceſſe to finde. Lord wee pray thee open our eyes that wee may ſeeke the things above, and then let us finde them. Say Lord, ſeeke yet my face, and thy face Lord will wee ſeeke. And if wee ſeeke thy face here then wee ſhall bee ſatisfied hereafter with thine Image. And ſo ſatisfie ſtill our deſires, and ſo deſire wee that wee may not want what wee can deſire, till we be ſwallowed up of that Ocean of happineſſe, and looſe our ſelves in enjoying of thee.
But if all this will not ſtirre us, there is ſomewhat yet that will, let us looke further with Moſes eye to the recompence of reward. I ſay let us looke further, take the perſpective of our faith, & view thoſe glorious Crownes, and Scepters, and long white robes, the garments of Chriſts victory, reſerved in heaven for all thoſe that in the meanes of grace here ſeeke thoſe things that are above, and an entrance into glory. When wee finde our ſelves dull in ſeeking the things above, let us betake our ſelves upon the wing in a flight to heaven, and there bathe our ſoules in thoſe pleaſures that runne in a full Channell at Gods right hand for ever. If wee taſte but one drop of them wee ſhould diſtaſte all the bitter ſweets below. Let us goe to God with thoſe glorious Quereſters, and beare a part in thoſe ſweete Hymmes, and ſay thus, Glory, and honour, and power, and wiſedome, and might, and majeſtie, and dominion bee to our Lord, and to the Lambe that ſits upon the Throne for ever, and ever, even ſo Amen.
FINIS.
End of the text · Henry Ramsden, A Gleaning in Gods Harvest (1639)