Sermons, Part 5
TWO SERMONS VPONUPON ISAIAH 55.1.2.
Verſ. 1
Ho, eueryevery one that thirsteth, come ye to the waters. and ye that hauehave no ſiluer come, buy, and eate: come, I ſay, buy wine and milke without ſiluer and without money.
Wherefore do ye lay out ſiluer and not for bread? and your labour without being ſatisfied? hearken diligently vntounto me, and eate that which is good, and let your ſoule delight in fatneſſe.
The ſumme and ſcope of theſe words.SEeing it helpeth much in preaching, to ſhew the teachable hearer, what is aymed at principally to be taught him, that hee may the better bee kept from wandring, and bend his eares and mind to the matter, when he ſeeth what is intended to bee deliuered; I will therefore ſhew you, what the things are which I purpoſe chiefely to handle, and ſpeake of, out of this text. And theſe they are: namely, that ſuch poore ſoules as the moſt, yea and themſelues do thinke to be odious to God, and contemptible in his ſight, are for all that in high account with him, and deare vntounto him. And theſe are all ſuch as hunger and thirſt after the kingdome of heauen, and all grace to guide them ſafely thither. And contrarily, that ſuch as bleſſe themſelues, and crie peace, peace ▪ and all things are ſafe with them; and they whom the greateſt part of men do thinke to be happie and beloued of God, are accurſed and abhorred of him. And ſuch are the whole and full, who feele little or nothing amiſſe, that doth greatly trouble them, or wound their conſciences: it can in no wiſe go well with theſe.
Theſe things I purpoſe chiefely to teach; and with all ſuch as ſhall be appertaining hereunto, as the text ſhall giuegive occaſion. But yet you muſt vnderſtand that they are the matters which the Prophet alſo propoundeth to teach out of theſe words, which I hauehave read. For otherwiſe, my teaching of this, without ground and warrant from him, ſhould be to ſmall purpoſe. And that I may ſhew this to be his full meaning, I will firſt open and vnfold the words which are there ſet downe, which being borrowed ſpeeches, and not ſignifying that which the letter and words do import, do make the matter ſeeme more difficult, and harder to be vnderſtood, vnleſſe they ſhould be opened and made plaine.
We are therfore to know, that by thirſting (when he ſaith,The opening of the text. if any thirst) hee meaneth feruent and earneſt deſiring. By bread, milke, wine and water, Verſe 1.he meaneth the varietie and diuers kinds of all good things fit to quench the thirſt of the ſoule, and needfull to preſerue the ſpirituall life. By comming and buying without money, he meaneth a receiuing freely and for nothing by faith, ſuch a liberall offer. Thus the ſenſe of the words, in which any difficultie lieth, being cleare, it may eaſily be gathered what the meaning of the whole verſe is; and that is this. That whoſoeuer feeleth ſuch need of the food of eternall life, and of the graces of faith, hope, pardon of ſinne, louelove, patience, or the like; if he feele ſuch need of them, I ſay, that he cannot be ſatisfied without them, he may (how vnworthie ſoeuer he thinke himſelfe thereof;) freely, confidently and with Gods good liking, enioy, and take his part in them; euen as he that buyeth houſe or land with his money, may poſſeſſe the ſame ſafely as his owne. And this be ſaid of the meaning of the firſt verſe.
In the ſecond, he reproueth thoſe among the people,Verſe 2. who refuſing the beſt things offered them by God, and that freely and willingly; yet ſpared neither coſt nor labour for thoſe, which were nothing profitable: and exhorteth them to turne from that error and deluſion, and to take that counſell from him, which would be ſoundly for their benefit and comfort.
The parts two.Thus much for the meaning. The parts may fitly be theſe two. Firſt the large offer which God maketh by the prophet, in the firſt verſe. Secondly, a reproofe and an exortation in the ſecond.
Firſt, Gods large offer, wherein three things are to be conſidered.The way and preparation being thus made, let vsus come more particularly to the matter it ſelfe, and conſider, firſt, the things which are ſet downe in the firſt verſe, namely, in the free offer which God maketh by the Prophet; which things are three. Firſt, to whom he maketh it; that is to them that thirſt, and to no other; for ſo are the words: Ho, eueryevery one that thirſteth come. Secondly, what he offereth to them, euen whatſoeuer good things will quench their ſpirituall thirſt, as wine, milke and water doe the bodily thirſt: ſaying come buy wine, milke and water without money. Thirdly, vponupon what cōdition he offereth this: namely this, that they beleeue him vponupon his word, and in token thereof, come, take and inioy it, as their owne: and this is the hardeſt, that the Lord requireth of them by the Prophet.
1. To whom it is made: namely, to the thirſty.To ſpeake of theſe three points as they lie in order, and to begin with the firſt; we ſee that it is an high degree of profiting in the ſchoole of Chriſt, and a token of Gods louelove, to thirſt, and earneſtly to long after heauenly things, as grace and eternall life. For they who doe ſo, muſt needs hauehave knowledge to diſcerne the price and excellency of them, and alſo feele their owne need and neceſſity of them, that they doe but pine, and are as it were ſtarued for want of them. And for all this, who are more contemptible either in theit owne eyes, or the eyes of others, then ſuch be? And yet theſe are called forth by the prophet (as we ſee) from amongſt all other (while they with the Publican thinke themſelues to be a farre off, and looke for no ſuch thing) to inioy, and be partakers of that which is the beſt of all other.Luk. 18.13.
And after the ſame maner ſpeaketh the holy Ghoſt in other Scripture,Ioh. 7.37. as in the Goſpell by S. Iohn: If any man thirſt, let him come to me and drinke; meaning the ſame that the prophet here doth. And our Sauiour in another place, vttereth the ſame more plainely and fully, though not in the ſame words,Luk. 5.31. ſaying: The whole hauehave no need of the Phyſitian, but the ſicke. And againe:Mat. 9.13. I came not to call the righteous (who ſo thinke themſelues) but the ſinner to repentance. So that to thirſt for grace, is no common grace of God, and according to the price that the holy Ghoſt ſets it at, it aduanceth them that hauehave it, farre aboue many floriſhers, who yet beare no ſmall ſhew of religion and goodnes.
And this I doe aduiſedly and willingly teach and publiſh for their ſakes, who through Gods goodnes hauehave attained to this grace in ſome good meaſure, and yet feare, that they are of all other moſt miſerable. That they may ſee Gods mercy farre greater to them, then they can be perſwaded, that it is. But while they thus meanly account of their eſtate which is right happie: yet I know there are other, who come farre ſhort of them, in feruent deſiring of holy and heauēly things, and hauehave onelyonly a deſire to heare preaching at ſome time, and (as they ſay) in their good moode, and otherwiſe are as vaine and vnprofitable as others, who yet will be ready to thinke themſelues to be they of whom the Prophet here ſpeaketh; as it commeth to paſſe too cōmonly, that they apply amiſſe cō fortable Scriptures to themſelues, which belong not vntounto them; and they to whom they belong indeed, put them from them as faſt through vnbeliefe, as not pertaining to them. I will therefore ſomewhat more fully and clearely ſet downe my minde agreeable to the Prophets, about this thirſting.
Therefore that men may be able to proue,Foure things to be knowne about thirſting. without deceiuing themſelues, that they hauehave this thirſting, which the prophet requireth, to the which ſo precious a promiſe is annexed of obtaining that which they ſo deſire, we muſt vnderſtand that foure things are requiſite to be knowne. The firſt is, what are the true properties of thirſting. Secondly, the cauſes why God requires it. Thirdly, how long we muſt thirſt. Fourthly, how we may beſt come to it.
Concerning the firſt, the properties of it may beſt be ſeene by conſidering them in the naturall thirſt,1. The properties of it, which are two. and namely theſe two: the one, that he which thirſteth, doth moſt hartily deſire drinke, ſo as he cannot be quiet, but through the hope of it: The other (which alſo is conſequēt to it) is, that if it be deferred, he can do nothing, but is ready to faint for want of it. Both are moſt clearely to be ſeene in Sampſons thirſt, who hauing ſlaine a thouſand men of the Philiſtims with the Iawe boane of an aſſe, was ſore a thirſt and called on the Lord▪ and ſaid:Iudg. 15.18. Thou haſt giuen this great deliuerance into the hands of thy ſeruant, and now ſhall I dye for thirst? meaning he could not beare it, nor doe any thing without drinke.
Now to apply theſe to the ſpirituall thirſt, he is truely ſaid to thirſt for the pardon of his ſinnes, for eternall life, or any grace of ſanctification; not who deſireth and prayeth for them, but yet can goe his way without them, or the certainty and aſſurance of them, and yet can be well contented: but he who fainteth in his ſoule for want of them, neither can goe about any thing readily, nor in kind, without ſome true perſwaſion of inioying them. And this is apparantly to bee ſeene in the ſeruants of God, both in the Scriptures mentioned, and alſo in our daily experience of ſuch as we liue with.
Examples out of Scripture.For the firſt, looke vponupon Dauids example, when he deſired any grace of God, as mercy to couer his ſinne, the liberty of worſhipping him among Gods people, the preſence of God in comforting his ſoule, or knowledge of his will. How doth he witnes this thirſting to hauehave bin in him when he ſought theſe? In the 51. Pſalme: HaueHave mercy on me (O Lord) according to thy great mercies and the multitude of thy compaſſions. In the 42.Pſal. 42.1.2. Pſalme he ſaith: Like as the Hart brayeth for the riuers of waters, ſo panteth my ſoule after thee O God. verſ. 2. My ſoule thirſteth for God, euen for the liuing God; when ſhall I come and appeare before the preſence of God? verſ. 3. My teares hauehave beene my meate day and night, while they daily ſay to me, where is thy God? Pſal. 84.1.In another Pſalme; O Lord of hoaſtes, how amiable are thy dwelling places? my ſoule longeth yea and fainteth. for the courtes of the Lord.
Experience.But that I heape not vp many teſtimonies in a matter ſo cleare; in our owne obſeruation either of our ſelues, or our brethren, what marueilous ſighes and earneſt longings hauehave we ſeene in Gods people, to obtaine that which they deſired, as when he hath begunne the worke of grace in them, when he hath brought them in louelove with the life to come, & giuen them eyes to ſee the bondage of feare, doubting of pardon of their ſinnes, and what a precious treaſure it is, to mortifie and bring into ſubiection their vnruly paſſions, and the ſtrength of their great offences? what longing (I ſay) to be deliuered and to be ſet at liberty hath there been ſeene? what ſighing and vnwearied deſiring of the grace which they ſought, hath there beene in them? which affections witneſſed that there was this thirſting in them, that till they had ſome word of comfort from God, (who onelyonly can doe it,) they could in no wiſe be ſatisfyed. Neither was this ſo with them onelyonly in a mood, and for a ſeaſon, (for ſo a wicked man may deſire heauenly things alſo) but this continued, till they obtained their deſire, and as they obtained one good thing, they thirſted for another, (as I ſhal hauehave occaſion to ſhew afterwards) and alſo for a greater meaſure of that grace which they had already.
And this thirſting in Gods people condemneth that which goeth for it in many,A howrely and flitting deſire no true thirſting. and that howerly and flitting deſire of the word, or the good things which are in it, which falleth as it riſeth, and vaniſheth as a ſhadow, and commeth to nothing in the ende, when the fruite of it ſhould be greateſt. And yet ſeeing either they cannot, or will not learne to put difference betwixt the one and the other, that is the true thirſt, & that which is deceiuable; they are far wide, thinking that they hauehave that kinde and right thirſting after ſpirituall foode of the ſoule; when yet by this that hath bin▪ ſaid of this matter, it is manifeſt, that they are farre from it; if it were but for this cauſe, that they giuegive ouer ſeeking, before they hauehave found the grace which they ſeemed to thirſt for. And this be ſaid of the properties of thirſting, the firſt of the foure things which I ſet downe. And this ought to teach vsus not to marueile, when we ſee many to fall away from their zeale, who hauehave ſeemed forward; becauſe it was neuer aright planted in them.
The ſecond point followeth, namely,Secondly, the cauſes why God requireth this thirſting. the cauſes why God requireth this thirſting to be in vsus, that cannot be in any but in his ſeruants. And the cauſes are ſpecially three. The firſt, ſeeing it muſt be ſutable to the bodily thirſt. The ſecōd, if we thirſted not we could not hauehave the variety of good things, which are hoarded vp in the word for vsus to make vsus happy, foraſmuch as they are drawne out from thence no other way but by thirſting after them: and by it we are made partakers of them, as the bleſſed Virgine ſaith in her ſong: The Lord filleth the hungry with good things, Luk. 1.53.and ſendeth the rich, or full, empty away, which is the cauſe why the poore people of God doe ſhew their thirſting deſire not onelyonly many other wayes, but alſo by this, namely, in their ordinary labour and trauaile to heare the word of God preached, & that ſundry miles off from their dwelling place, if they hauehave it not there; though it be with mocking and taunting them for it, by ſuch as are far from thirſting after it themſelues.
The third cauſe why God requireth thirſting, is becauſe we ſhould otherwiſe neuer know how exceedingly we are beholding to him for the variety of grace, and good things which we receiue thereby frō him: as faith, patience, the forgiuenes of ſins &c.Pro. 27.7. For ſo Salomon ſaith in the Prouerbs: The perſon that is full deſpiſeth an hony combe: but vntounto the hungry ſoule, eueryevery bitter thing is ſweete. So that we feeling ſuch neede of them, as that our ſoules ſhould faint and be ſtarued without them, we ſee and acknowledge that, which we could not hauehave done without it, neither would eaſily beleeue it, namely that the Lord loueth vsus dearely, and that his mercy is great towards vsus, yea and that in things of the beſt kind, which others hauing offered them of God as well as we, doe ſet no ſtore by them: and all becauſe they feele no want of them, but could (as they thinke) be well enough without them. And thus much of the cauſes of thirſting.
Thirdly, how long we muſt thirſt.The third followeth, and that is, how long wee ſhould thirſt. For it ſeemeth vnreaſonable to many, that we ſhould be held alwaies at one point: as that either we ſhould euer be thirſting for one grace; or if that be not required of vsus, yet that we ſhould bee thirſting ſtill after ſome other. To the which the anſwere is, that we muſt alwaies be thirſting, euen ſo long as God hath any good grace to giuegive, and till he be wearie of beſtowing vponupon vsus. Which ſeeing it ſhall neuer be, while we remaine heere, God being a wel-ſpring and fountaine of all good things neuer drawne drie, and more readie to giuegive, then we to aske; it is for our ſingular benefit, and not a bondage, that we may be alwaies thirſting, for ſo long there is ſtil ſome good comming towards vsus: and otherwiſe we were not liable to the liberall offer which God maketh heere by the Prophet, neither were we the perſons to whom he ſpeaketh, in ſaying: Ho, eueryevery one that thirsteth, come to the waters and drinke.
But yet this I ſay further, that in this manner we ſhould thirſt, namely, for any grace, till we receiue it, if it be heere to be enioyed; or a ſure grant of it, if we cannot partake it heere, that in the life to come we ſhal hauehave it: and we are not to thinke that when we hauehave obtained any gift or grace of God, that we are commanded ſtill to be asking of one and the ſame thing, which to do were againſt common ſenſe and reaſon; but for a greater meaſure of it, as encreaſe of faith, louelove and patience, when we hauehave alreadie receiued a part in them: and for ſuch things as we yet want, with the like appetite to deſire and thirſt for them, as at the firſt anguiſh of mind and wound of conſcience, we did long for the forgiueneſſe of our ſinnes. And this of the time how long we ought to thirſt, which is the third point in this firſt part.
The fourth followeth, namely, how we ſhould come to thirſting, and how it ſhould be vpholden;Fourthly, how we ſhould come to thirst. which being ſuch a worthie gift of God, had not need to be neglected; but as an appetite to bodily food for the preſeruing of health, is by all meanes to be maintained and ſought. The meanes are neither coſtly, nor hard to come by, as in bodily dainties it fareth, but readie and at hand. Euen to ſee our wants in grace, and emptines thereof; as how weake our faith is, how faint our hope, how cold our louelove, and how hardly we hauehave proofe of our patience. Alſo to obſerue our corruptions; as touchineſſe, frowardnes, vncleane deſires, wrath, deſire of reuenge, &c. and in what bondage they hold vsus. If we obſerue theſe in our ſelues,1. Pet. 2.2. they will make vsus deſire the ſincere milke of the Word to guide vsus aright: alſo to watch and pray, ſigh and groane, that we may reſiſt the euill, and nouriſh the good. For as the husbandman by toiling and ſweating at hay and harueſt, prouoketh the bodily thirſt; ſo we labouring with our hearts to plucke vp, and to plant, as there ſhall be cauſe, ſhall thirſt till wee obtaine that which wee goe about and deſire.
And God who calleth vsus to it, and promiſeth largely to ſatisfie vsus, will not mocke vsus, but do as he hath ſaid, that is to ſay, ſatisfie our ſoules with good things. And thus we come to thirſt. But when we ſee our hearts thus poſſeſſed and taken vp with the feruent and conſtant deſire of the good things which we would hauehave, we muſt alſo be perſwaded, to labour readily and willingly, as need ſhall require, whether it be by prayer, conference or the like, to obtaine them, remembring that which is ſaid in the Pſalme,Pſal. 111.2. that wiſdome (and ſo all the parts thereof) is to be ſought out (that is, with all diligence) of thoſe that hauehave pleaſure therein.
But one obiection heere I will anſwere, which troubleth ſome, and that is, that they ſay: In the beginning when men turne to God firſt, they thirſt, and cannot be ſatisfied to their quiet and contentment, but they ſee no ſuch thing in them after. I anſwere, though all ſhew it not after, as they did at firſt, by complaining, asking queſtions, and lamenting their wants to other, yet they long and thirſt for that which they ſee needfull for them, and yet wanting: but they do not ſhew it ſo much; and that is wiſdome, which other vnexperienced, and more weake in knowledge and faith, cannot do, but muſt ſhew their thirſting, as I ſaid; and it may be perceiued of themſelues to be ſo, by their daily care and diligence to nouriſh the old grace they hauehave alreadie, and to obtaine new; and by the courſe of their life, it may be perceiued of others, but if they grow full, they be in ill caſe.
Thus the firſt branch of the three in this firſt part hath bin handled, namely, who they are whom God calleth out by the Prophet, from the reſt of the people, to take part in the beſt tidings that euer were, or can be brought from him: and that is,The ſecond branch: what God offereth to them that thirst. all ſuch as thirſt. The ſecond branch followeth, and that is, what are the good things that they ſhall hauehave which thirſt. The benefit which they ſhall enioy, is anſwerable to their thirſt, euen the thing which they thirſt for, for the Lords anſwere is, that he will quench it. If they thirſt therefore for remiſſion of their ſins, and cannot be ſatisfied without it, they ſhall partake that. If for faith to apprehend it, and by which they may know they are forgiuen, that ſhall bee granted them alſo. If for eternall life, they ſhall enioy it in due time, when they hauehave waited a while patiently; and the ſame I ſay of the manifold graces of the Spirit, which are here reſembled by this bodily refreſhing, which quencheth the thirſt thereof, namely, milke, water, and wine.
And to tarrie a little in this ſecond branch, to prooue the ſame, as ſomewhat hath been ſaid of the firſt, I will beginne with that which worthily deſerueth the firſt place, namely, how God promiſeth the remitting of all ſin, and conſequently ſaluation for euer, to all that thirſt for it. The word of God is plentifull in prouing that he doth ſo. As that of our Sauiour in Saint Iohn, where he ſaith, If any thirst, Iohn 7.37.let him come to me and drinke. Why then, if his thirſt be for this; euen this hee may take by Chriſts free grant, and comfort himſelfe therewith. In the eleuenth of Matthew he meaneth the ſame in other words, where he ſaith, Come to me all ye that trauell, Matth. 11.28.and be loaden, and I will eaſe you. Now ſearch out his meaning, how can he eaſe burdened conſciences, troubled for the feare of Gods wrath, which is due thereto, but he muſt take away the guilt of their ſinne, and the puniſhment due to it, by pardoning and remitting it, as if it had neuer been committed? And by theſe meanes, he doth eaſe the greateſt torment that euer vexed the ſoule of man. Therefore the afflicted perſon may be bold with reuerence to take this, and ſuch like Scriptures to the quieting of his diſtreſſed mind, and to the putting away of his intollerable vnquietneſſe, which before oppreſſed him. And euen ſo do the faithfull ſeruants of God declare his mind and will to people in the like caſe.Act. 2.37. As Peter in the ſecond of the Acts, when certaine men were pricked in conſcience for their ſinne, and came to him and the other Apoſtles, ſaying, (in the anguiſh of their hearts) men and brethren, what ſhall we do, he anſwered in effect, thus: Seeke to hauehave your ſinnes forgiuen you, and to know that it is ſo, by the ſignes which Chriſt hath left therof, & ye may reſt quiet. But how could they ſeeke that, if Chriſt had not giuen them libertie both to do ſo, and alſo to find it?
By all which, it is cleare, that our Sauiour hath prouided a moſt gracious helpe and remedie to all afflicted conſciences, and which is all one therewith, (that I may keepe in your remembrance the manner of ſpeech ſet downe in our text) doth promiſe vponupon his faithfulneſſe, that he will quench this thirſt of longing for Gods fauour, and the pardon of ſin, in whomſoeuer it ſhall be found.
Obiect. 1 But whiles I am ſetting downe this, me thinkes I heare ſome obiecting thus: oh, this is too good to be true: for we, ſay they, hauehave deepely ſmarted, for that we could neuer faſten vponupon this truth, who yet hauehave ſought it with teares, and hauehave made bitter complaints, for that we could not beleeue it, and therefore we thinke, that there is no ſuch comfort for vsus.
Anſw. To ſuch therefore I anſwere, that they ought not to conclude againſt themſelues vponupon ſuch weake grounds, but wait ſtill: for this doctrine hath bin ſtrongly proued, and further may be, to ſuch as are not ſatisfied, as well by other teſtimonies, as by that which hath been ſet downe: and therefore they are not farre from the grace, whereby they may be able to applie it to themſelues: and the vnliker it ſeemeth to them, to be true, becauſe it is ſo good and comfortable, they muſt know, that it commendeth the more, the great kindneſſe of God to man, and ſo to them in the depth of their miſerie, when it ſeemeth to them to be vnauoidable, and the more highly hee is to bee praiſed for his vnſpeakeable louelove and goodneſſe. And it is true, that nothing doth more ſet fourth the louelove of God to vsus then this, as being the gift of greateſt price, that he may or can beſtow vponupon vsus.
Obiect. 2 Others obiect, that they can hardly thinke that God will ſo eaſily, and for nothing on our behalfe, offer ſo largely vntounto ſuch as hauehave ſo ſore and ſo many waies prouoked him, namely, that if we do but thirſt for the beſt things, we ſhall hauehave our thirſt quenched, when yet they do not ſee (they ſay) that there is required ſo much as a diſlike and abhorting of ſinne, with this great offer of merciemercy, without which yet they know, no merciemercy can be ſhewed.
Anſw. 1 To the firſt part of this obiection, this anſwere is to bee made: that it is to the greater honor of God, that he will ouercome mens euill with good; leauing to vsus an example therein, that we ſhould follow and be like to him, and that he ſent his Sonne into the world for them that be vngodly and vnworthie. And for the ſecond part of the obiection,Rom. 5.6. that ſo large and precious a promiſe is made to the bare thirſting after the louelove of God and eternall life, without any leauing and forſaking of ſinne; to this point I require diligent obſeruing of mine anſwere. I ſay therefore, that all things cannot be mentioned at once in handling ſome points of holy doctrine, leſt we ſhould thereby fall into confuſedneſſe. Neither in handling plainly this of thirſting, is it neceſſarie to ſpeake of the renouncing or purpoſing againſt ſinne, otherwiſe then in the way of preoccupation, that is, the anſwering of an obiection, as heere I do. Therefore to this part of the obiection,He that thirſteth truely for ſaluation, abhors ſinne. I anſwere, that he who thirſteth truely for ſaluation, cannot do it without the abhorring of the ſin, which hath been moſt delighted in. For while we deſire grace, we abhor ſin, which is contrarie to it, and this thirſting after the water of life, ſhal drie vp the heate of ſin by little and little, no otherwiſe, then the hot and ſcorching ſunne doth the moiſt and ſoft puddle. I meane ſo farre as the ſimilitude ſerueth for this purpoſe. And therefore, let any make this good, that he thirſteth, and I will make it good by the word of God, that his thirſt ſhall be quenched, and his ſinnes pardoned.
Now therefore, where are they which ſay, oh, Preachers vrge vsus ſo hardly, that we ſhall neuer be able to follow the doctrine they teach vsus, of the way to eternall life. I ſay, if the way that we ſet downe be hard, it is through the hardnes of your hearts. For otherwiſe, who would deſire the way to be eaſier, then it is heere ſet downe to be? he that thirſteth after it ſhall hauehave eternall life. And yet ſeeing it is ſo eaſie, let all, who deſire to be partakers of life, looke well and carefully to this, that they hauehave no leſſe to teſtifie it to them, then this, namely, that they hauehave the thirſt which hath been ſet downe to be required.
And heere for the more full handling of this point,The third branch: what God requireth of them whoſe thirst he will quench; namely, that they beleeue. I will enter into the third branch of this firſt part, that is to ſay, what God requireth of them, whoſe thirſt he will quench; and that is, that they come to him (for it) that is, beleeue that he will do in deed, as he promiſeth, euen ſatisfie the ſoule of him that thirſteth, with the thing that he deſireth, and therefore with remiſſion of ſinne and ſaluation, if that be the thing he thirſteth after. This faith is that, which the Prophet requireth, when he ſpeaketh of comming, requiring it of them that they come. Euen as our Sauiour alſo in Saint Iohn, meaneth the ſame by comming to him, where he maketh comming and beleeuing,Iohn 9.… both one. He that commeth to me, ſhall not hunger, and he that beleeueth in me, ſhall neuer thirst: meaning, he ſhall neuer want ſpiritual nouriſhment, namely, that which his ſoule longeth for, who beleeueth in him.
So that, we ſee it is required heere; that the thirſtie perſons who are by the Prophet called out from all other, to drinke and to be refreſhed, ſhould beleeue that God meaneth as he ſpeaketh, and will do it indeed: which ſtandeth with great reaſon, that they ſhould do ſo. For although the Lord bequeath and freely grant it vntounto them, yet if they weigh it not, and ſo giuegive no credit to it, how can they be the better for it? Neither need they feare, that they ſhall preſume and be too bold in claſping about and beleeuing it, for while they deſire it,Rom. 8.33. and God promiſeth to grant them their deſire, who ſhall take it from them? No, if God will iustifie, none ſhall be able to condemne.
Why God will hauehave them beleeue.And if ye aske, why will God hauehave them beleeue it? I ſay, to the end they may ſee the louing kindneſſe of God towards them, who hauing been ſo low brought by the ſight of their vnworthineſſe, that is euen to hell gates, in their owne perſwaſion; ſhall the more wonder to ſee the height of glorie, that they are by him exalted to. And this they beleeuing and conſidering,3. Pet. 1.… do, as Saint Peter ſaith, LoueLove him, and reioyce with ioy vnspeakable and glorious; whereas otherwiſe they could do neither. And doe we not ſee by this, that there is great reaſon why God requires of all his, that they ſhould beleeue in his Sonne? euen that they may ſee his louing kindneſſe, which was before hidden from them, and being made ioyfull thereby, more then they could be brought vntounto by the voice of an Angell, they may louelove him, and be zealous in his ſeruice, which by no other meanes they could be brought vntounto? Therefore let them labour aboue all things that they may hauehave this perſwaſion of Gods ſauour, and let them ſee, that they hauehave no leſſe then this vnfained faith in them, though weake, becauſe ſo great and waightie matters are thereby wrought and vpholden in them.
But heere one thing more I muſt adde,How a man may prooue that he hath faith. though afterwards I ſhall ſay ſomewhat of it. And that is, how a man may proue that he hath this faith? ſeeing it is eaſily doubted of, and moſt of all by them, who hauehave leaſt cauſe; and this proofe of their faith and teſtimonie thereof, I thinke it moſt fit to ſtay them vp withall, that they may not wauer, as they who hauehave it not, ſhall do, and muſt needs, though they ſpeake great words about it. And I cannot brieflier nor more pithily do it, then by telling them, that if they hold faſt this precious promiſe of ſaluation by Chriſt, they muſt know that they receiue the ſpirit of ſanctification alſo, which crieth in them Abba, Father, and ſanctifieth them, and more plainely thus; that as they deſire the forgiuenes of their ſins, they deſire and endeuour after the reformation of their liues, and the weaning of their harts from euill alſo. And this where it is wrought (that I ſay no more of it in this place) ſhall euer prooue, that there is this effectuall faith.
This I hauehave ſaid of this firſt part, and the three branches thereof, and namely, of this one kind of their thirſting for remiſſion of ſins, and eternal life. For there are other thirſtings, then for theſe, as I gaue the Reader to vnderſtand, before; whereof I will giuegive you a taſte, though more briefly in the next Sermon, ſeeing I hauehave largely handled this in the forementioned inſtance, that it may giuegive light to the Reader, that whatſoeuer good things he thirſteth for, he may be as ſure, that he ſhall obtaine them.
THE SECOND SERMON VPONUPON THE SAME TEXT.
Gods people are euer thirsting in this life.NOw to proceed where I left, we are to know, that Gods people are neuer fully ſatisfied, while they wander heere on earth, but are euer thirſting after one good thing or other, or ſome new meaſure of grace, whatſoeuer they hauehave been ſatisfied in alreadie: for otherwiſe they could not be included among them, to whom this promiſe is made, neither hauehave they their part in it, when it is ſaid; Ho, all ye that thirst, come to the waters and drinke.
From hence it is, that ſome hauing attained to true faith, yet as feruently deſire to preſerue and ſtrengthen the ſame, as they deſired when they were before in great feare and doubting, to hauehave any meaſure at all thereof. And ſo the Lord requireth, that we highly eſteeme, deſire and long after the ſame, and the ſaluation which we waite for thereby, euen as at the firſt acquaintance with them, we did. In like manner, Gods faithfull people knowing that he is as a flowing fountaine, rich in all good things, and neuer drawne drie, they thirſt ſtill after other particular graces of the holy Ghoſt, when he hath ſatisfied them with the former. And namely, hope, louelove, patience, meekeneſſe, humbleneſſe, ſtrength to beare afflictions, and ſuch like. And he doth no ſooner ſtirre vp in them the deſire and longing after theſe, but he doth withall giuegive them his word and promiſe, that he will beſtow the ſame vponupon them, euen as he heere ſpeaketh, ſaying, He, all ye that thirst, come to the waters and drinke. And in like maner he ſpeaketh in Hoſea, Hoſea 14.6.7.when he hath ſaid, that he will forgiue all their iniquitie, and louelove them freely, he addeth, I will be as the dew to Iſrael, he ſhall grow as the lilly, and fasten his roots as the trees of Lebanon: his branches ſhall ſpread, and his beauty ſhall be as the Oliue tree, and his ſmell as Lebanon. By all which the Lord meaneth, that when his people turning to him, and longing for his merciemercy, ſhall obtaine it to couer their ſinnes, they ſhall, as the drie ground thirſteth for the dew and raine, and is ſatisfied therewith, ſo ſhall they (I ſay) be refreſhed with the dew of his grace, to grow vp out of their old ſinnes, floriſhing in his Church, as the plants; conſtantly ſetled therin, as the trees deepely rooted, and prouoking others to follow and be in louelove with their example and good courſe, euen as a ſweet ſmell, or a beautifull creature prouoketh to the liking thereof. And that which he ſpeaketh of them, he affirmeth of all, which are his true Iſraelites and faithfull people.
And hereof it is, that they enioy and attaine to many fruits of the ſpirit, becauſe they louelove and long much after them, and eueryevery one hath the greater meaſure of them, the more ſtedfaſtly that he beleeueth, God will grant them. And ſo on the contrarie it is verified in others, which is written:Luke 6.28. Wo be to them which are full, for they ſhall hunger; wo be to them that are rich, for they hauehave their conſolation. For they who thirſt not for heauenly grace, to refreſh them and make them well liking to God and his people, ſhall turne their thirſt after the pleaſures of ſin, and the vnſauourie froth of their euill hearts, till hauing their fill of them, they caſt vp their ſweet morſels, as their bane and poiſon.
And this ſhall ſuffice to hauehave ſaid of this verſe, for our inſtruction and comfort. The ſumme whereof is, not only, that they who hartily long for the great benefit of aſſurance of Gods louelove, ſhall hauehave it, beleeuing it, becauſe God hath promiſed it to them: but euen other grace alſo, as willingneſſe and fitneſſe for the duties of their particular calling, as Salomon in the third of the Kings, and the Publicans and ſouldiers in the third of Luke, obtained: which is a ſingular gift of God with the former. Alſo they ſhall hauehave patience, yea and ioy in tribulation, mercifulnes and liberalitie to the needie, contempt of the world, willingneſſe and readines to die, and a ſupplie of all other wants, which all being enioyed, as they may be heere, are another manner of portion then all abundance of corne, wine, or any other thing that is earthly, and yet they ſhall to their good contentment, hauehave their part in theſe alſo.
Verſe 2.Now followeth the reprehenſion in the ſecond verſe. But heere we muſt marke,The ſecond part of the text, containing a reproofe and an exhortation. that he reproueth not them, whom he before called, in their thirſting after heauenly things, to be ſatisfied therewith. For all may ſee there was no cauſe why he ſhould find fault with them, who did that which he required: but he reproueth them, who did not thirſt nor ſet their delight on the beſt things, telling them, that they beſtowed their labour and trauell vponupon that which could not profit, but deceiue them. For by money in this verſe, hee meaneth their precious labour and care: and by bread he meaneth that which in the firſt verſe he did by wine, water and milke, that is, the ſubſtantiall and true nouriſhing food of the ſoule.
As if he ſhould ſay, why are ye ſo vnthankfull, nay ſo wilfully fooliſh, that when God hath freely offered his bountifull kindneſſe to you, to drinke of the water of life, you affect it not, but rather reiect it, and in the meane while, wearie and trouble your ſelues about that which cannot ſatisfie or giuegive you contentment? For to ſpeake as the truth is, men are ſo bewitched by the diuell, that they had rather wander vp and downe in by-wayes and croſſe pathes erroniouſly, and to follow their owne opinions in ſeeking eternall life, till they be wearied; rather then to reſt in the ſafe way which God offereth them.
And when he hath reproued them for this great fault, he exhorteth them to be wiſer, and to heare him attentiuely in ſhewing them a better way, euen the right and true way to happineſſe, that is, by thirſting after it, as the other did, mentioned in the former verſe; and ſo doing, he ſheweth them what a worthie fruit they ſhould reape thereof, euen all abundance of things worthie to be deſired, and reſt to their ſoules thereby, which he meaneth by that allegoricall ſpeech, when he ſaith, Eate that which is good, and let your ſoules delight in fatneſſe. Thus much for the meaning of this verſe: now briefly looke wee into the reproofe and exhortation therein contained, and conſequently what fruit will follow, if they be both regarded.
The reproofe.In the reproofe we are taught, as well as they to whom the Prophet wrote, and the wofull experience of this age doth ſhew, that he did not onelyonly expoſtulate with his owne nation at that time, but that he hath alſo iuſtly inueighed againſt all Adams poſterity in what age ſoeuer. For all men naturally are caried away with this frenzy, that in ſeeking of eternall life, they doe all erre and are deceiued, and do chuſe rather to follow their owne fancie and conceit, then the voice or word of God.
He ſpeaketh not to them, who being drowned in a deepe forgetfulneſſe of God and themſelues, doe not almoſt thinke of the welfare and ſaluation of their ſoules; he complaineth not (I ſay) of ſuch; whoſe number yet who doubteth but that it is exceeding great, yea and that all ſuch are further off from eternall life, then the other? but to them hee directeth his words, who deſire life in ſome ſort, and yet know no way thereto, but wander vncertainly, they know not whether. So that heere are all ſuch condemned as ſeeke amiſſe, and toile themſelues to come to happineſſe any other way then God teacheth in his word, and all their labours and trauels that way, are called of him vnprofitable and ill beſtowed coſt. Whereupon we may iuſtly complaine of the wofull eſtate of ſundrie kinds of people among vsus, and lay forth their miſery as cleerely, as if it were ſeene in a glaſſe.
And firſt of all,Romiſh teachers reproued heere. they who are teachers or be taught in the Romiſh ſynagogues, may manifeſtly ſee, how they incur the bitter and iuſt reproofe of the Prophet, in ſuch ſort as they ſhall neuer bee able to winde themſelues out of it. For to yeld them that, which truely we may; we denie not, but that there are of them which toile and trauell to goe to heauen, (though this muſt be knowne alſo, that others of them couer their knaueries with a colour of their religion, and either know that they are miſled, or at leaſt hold their profeſſion for their eaſe and bellies ſake) euen theſe who ſeeke the way to heauen, which are the ſimpleſt minded amongſt all the reſt of their religion, are they againſt whom the Prophet enueigheth: As for the wilfull and ſubtill among them, they are much further off, and almoſt without hope. But the ſimpler are alſo deceiued with a falſe worſhip of God, and vſe it after the fond and ſuperſtitious conceits and dreames of their owne braine, though onelyonly of meere ignorance, of whoſe doings yet, the Lord more iuſtly complaineth, then he doth of thoſe to whom theſe words were directed, when hee ſaith,Eſay 1.12. who required theſe things at your hands?
Mat. 15.9.For in vaine doe they worſhip him, teaching and receiuing for doctrines the traditions of men. To enter into particulars is infinite. Obiect. And whereas it will be obiected, that they take great paine, and beſtow much time about the ſame: Anſw. I anſwere, the rightlier do the words of the Prophet fall vponupon them, and with a mighty weight preſſe them downe, when hee ſaith, why doe ye beſtow your coſt and care, and yet not for that which will doe you good, neither is able to ſatisfie your ſoules with the foode and bread of life? All which the beſt that can be ſaid of it, is this, that it is but loſt labour. And they in ſo doing, may iuſtly be compared to them, who beſtow their money vponupon their luſts in ſundry miſpending of which ſhould be imployed vponupon them and their families.
Carnall Goſpellers.But to paſſe from them, there is another kind of men, whom the Prophets reproofe doth reach vntounto, as well as vntounto thoſe. And ſuch they are, as although they hold the truth in iudgement, and doe worſhip God in outward maner, yet they draw neare to him with their bodies, Mat. 15.8. Mat. 7.2….their hearts being farre from him, who ſay, Lord, Lord, (indeed) but yet doe not the will of the Lord, neither (being naturall men) can be obedient vntounto it.Rom. 8.7. With their lips they confeſſe him, but with their deeds they denie him; and therefore are farre from the happineſſe which I now ſpeake of.
Among whom this I ſay as of the former ſort, that though ſome of them doe ſimplie deſire eternall life, as they ſeeme to doe, yet they preferre the commodities and vaine pleaſures of this preſent world, and make their commings to Church to be either but couers for their prophane and looſe liues, or at leaſt they abide in them ſtill. And yet the forward… ſort of them both, who meane more ſimply, are iuſtly reproued by the Prophets words heere, in complayning thus, why doe you lay out your money and not for bread, your labour and yet not to be ſatisfied? For euen theſe follow not the word of God as their guide, to bring them to that which they ſeeke, and therfore are neuer like to attaine it, ſeeking it after their owne fancie and opinion, and not thirſting after it, as without which they cannot be ſatisfied.
So that as the Apoſtle ſpake of Iſraell, ſo I may ſpeake of theſe. What ſhall we ſay, (in the Epiſtle to the Romans,Rom. 9.31.32. ſaith he) that Iſrael which followed the law of righteouſnes, yet could not attaine to the law of righteouſneſſe? wherefore? becauſe they ſought it not by faith, but as it were by the works of the law. Euen ſo, they who ſeeke ſaluation, and the bleſſedneſſe that is laid vp for Gods choſen, euen that is enough to depriue them of it, in that they ſeeke it amiſſe; that is to ſay, not as the word of God directeth, namely, that they ſhould thirſt for it, as hath beene ſaid.
Ye hauehave heard the reprehenſion;The Exhortation. the exhortation followeth, in which he laboureth to draw them from their owne wiſedome which deceiued them, to hearken to another maner of wiſedome, which was able to lead them to that which he called them to enioy, that is, the true happineſſe which he layeth out vnderunder theſe ſpeeches, to eate that which is good, and delight their ſoules in fatneſſe.
And heere it is worthie to be marked, that when hee hath told them to what their owne wiſedome bringeth them,The word of God onelyonly directeth to true happineſſe. in leading them to ſeeke ſaluation and happineſſe, and that is to nothing but to deceiue them, and to loſe their labour, for which he reproued them: now he willes them to heare him diligently, who taught them to ſeeke the ſame by the light and direction of Gods word. Whereby he cleerely ſheweth, that there is no other way to find that which they ſeeke. By no wiſedome of man, by no learning, much leſſe by any other means of blind deuotion and ſond zeale without knowledge. And yet as the word of God onelyonly doth it, ſo we muſt further marke, how and when it doth ſo. That is,How and when it doth it. as hee ſaith heere, when we harken diligently vntounto it, as declaring therby, that we be willing to be guided by it. For ſo hee requireth, ſaying; hearken diligently vntounto me in that which I ſhall ſay to you from God. For as Salomon faith of ſeeking wiſedome, that there is a ſeeking of it ſleightly, negligently and ſlothfully, by which men neuer find it: and there is a ſeeking of it,Prou. 2.3. as ſiluer is ſought of the Merchant, that is, with all diligence, and by all good opportunities, not reſting till they find it, if it be to be had; ſo there is an hearing of the word coldly without profit, and there is an hearing which will draw and perſwade him that heareth, neuer to giuegive ouer, till he hath found and bought the pearle which is hidden in the Goſpell, becauſe he knoweth that it is there to be had.
This hearing the Prophet requireth, and hee that heareth not with this mind, nor to this end, he loſeth his labour, and beſtoweth all his trauell in vaine. Queſt. But it will be asked heere, what is that which the Prophet would hauehave them heare of him, to the end they might proſper, attaine the aſſurance of eternall life, and the happineſſe which they deſired? For hee doth not expreſly mention in this verſe, wherein hee would hauehave them heare him. Anſw. For anſwere to this, we are to remember, that in the firſt verſe he ſpake to all the people, and asked among them all, who they were that thirſted: to whom he gaue an anſwere from God, according to their hearts deſire, that they ſhould be ſatisfied with all ſuch good things as they thirſted for.
Now in this verſe wee heard hee reproued all the reſt of them that ſought for pardon of their ſins and eternall life, or other graces of the ſpirit amiſſe; euen by their owne wiſedome and fancie, not longing after and thirſting for it, as Gods word teacheth them to doe. Therefore theſe hee exhorts to heare him, that they would alſo with the other ſet their hearts vponupon it, and thirſt after it. Euen this is that which he requires their diligent attention about, that ſo ſeeking it as their brethren did, they might with them find that which they ſought, euen as they had done.
And this if they doe, they ſhall enioy, he telleth them that good diet, yea and banquetting cheere, which bee meaneth by the allegoricall ſpeeches which he vſeth heere, when hee ſaith, then they ſhall eate that which is good, and their ſoule ſhall be ſatisfied with fatneſſe. Whereby he meaneth, that as a man which is kept at a good diet with wholeſom good & ſauourie meats, is healthfull and well liking in body; euen ſo ſhall his ſoule be ſatiate and filled withal variety of heauenly dainties, and be made ioyfull and well liking thereby, which with an appetite doth ſeeke the ſame.
And ſo all they find it, who are euer thirſting after one good thing or other: this being added, that they beleeue God vponupon his word, and doubt not but that it ſhall bee ſo. Which I adde to quicken vp many of my deere brethren and ſiſters heereunto. Who (I deny not) thirſt feruently after ſundry graces of God, and yet for all this comfortable promiſe of the Lord publiſhed heere by his Prophet, doe not beleeue the ſame to belong vntounto them, but complaine with deadly diſtruſt, that they hauehave no part therein. But I ſhould now enter into that againe, which I ſpake of thirſting and the ſatiſfying of ſuch as thirſt in the firſt verſe, if I ſhould proceed. From whence, that may be fetcht which here were to be vttered, ſeeing it hath been ſpoken of at large already.
Queſt. OnelyOnly this I ſay, and with it I conclude, that to ſuch as obiect, whether they may be ſaid truely to thirſt, who doe not find themſelues alwaies, as at ſome time, ſenſiblie to long after the ſpirituall and heauenly gifts of God, they being oft in heauineſſe, and their minds taken vp with other matters, ſo that they do not ſo ſenſiblie feele it, as at ſome other times: I ſay, to theſe I anſwere; Anſw. It cannot be, neither doth God require it, that the mind ſhould alwaies be occupied about one thing; For then neither eating, ſleeping, working, nor the thinking of other many good things of the word ſhould bee admitted: But as it is commanded, that wee ſhould pray alwaies, but yet not ſo that we are vrged therby to vſe and practiſe it eueryevery houre, but to labour to bee fit and ready at all times, and by all good opportunities vſe it; ſo this is to bee vnderſtood: not that we ſhould alwaies feele our ſelues to thirſt, but to poſſeſſe our hearts with it, and intend and nouriſh it, and ſo, as oft as it ſhall be expedient, we ſhall feele that we doe ſo. And thus much of the whole.
FINIS.