Eleven Choice Sermons, Part 1 · Sermon 5 – Half title
2. CORINTH. 5. 20.
Now then we are Ambaſſadors for Chriſt, as though God did beſeech you by us, we pray you in Christs ſtead, be ye reconciled to God.
YOu have ſeene a Larke upon a fine Sunn-ſhine day mounting and ſinging, not to the Sunne (as Cardan tels of ſtrange flowers, that make ſtrange hymns to the Moone) but (as Clemens Alexandrinus ſpeaks) of the quire of Graſhoppers, one of which leapt upon the Muſicians Harpe, and ſupplyed the want of a ſtring that chanced to crack in the midſt of his ſong (*foreign. to the moſt wiſe God the inventer of muſick,) a ſong of thankſgiving to him that taught her the art of ſinging, and ſo ſhe climbes aloft with her prety note, peiring and peiring, as though ſhe would peire into the ſecrets of Heaven: but on the ſuddaine, when you have long expected what newes ſhee would bring from thence, you have ſeene her fall ſilently to the earth againe: me thinkes thoſe Miniſters may be ſaid to be like thoſe Larkes, fly like Larkes, and fall like Larks, which riſe much in the contemplative of their diſcourſe, nothing in the practicall; which in the explication of truths wind up their auditors underſtanding to ſo high a pitch, that they ſeeme to carry them into Heaven, and make them read diſtinctly in the volumnes of eternitie, but in the application ſo ſlacken their hand, that they let their affections fall againe, and have them where they found them at the firſt, on earth. And therfore I will crave leave to ſpend this exerciſe wholly in ſuch inſtructions as may be profitably deducted out of that which hath beene formerly delivered. You have heard the proportion betweene the Miniſters of God and the meſſengers of Princes, how they are Ambaſſadors; the compulſion and neceſſity of the ſending of theſe, why there needed Ambaſſadors; the election of theſe, why ſuch meane men were made Ambaſſadors; the confirmation of the point, that theſe meane men are notwithſtanding Gods Ambaſſadors, and this the laſt time: where the laſt proofe was from the efficacie of their Miniſterie, as it was upon the heart, in which reſpect that may be ſaid of all, which was ſaid of Luther, that he ſpake as if he had beene within a man: in that it was a great worke upon the heart, a reſurrection, a regeneration, a new creation, in that it was againſt the propenſion of the ſubject, the heart of man oppoſing it, in that it was without any great preparation of art and eloquence: in which reſpects though there had never beene any miracle, to ſeale their preaching, yet it may be ſaid of the doctrine it ſelfe, as the Thomiſts ſay of their Maſter Aquinas, Etſi nullis in vita ſua nec morte miraculis claruiſſet, &c. to warrant his canonization for a Saint, yet his doctrine would be ſufficient, quot enim articulos, tot miracula, ſo many articles as he wrote, ſo many miracles God wrought by him, quilibet enim eſt unum miraculum, ſay they: and may not I ſay, ſo many articles of Religion, ſo farre above naturall reaſon, as they have perſwaded men to believe, ſo many miracles have they wrought? Laſtly, in that it hath prevailed over the whole world, in ſpite of all enemies and oppoſition, in which reſpect I may not unfitly paralell the triumph of the Word of God, concerning Chriſt, with the triumph of Chriſt himſelfe deſcribed in the 19. of the Revelation, who is called the Word of God, not without ſome reference to this I thinke,Rev. 19 11. 12, 13. And I ſaw Heaven opened, and behold a white Horſe, and he that ſate upon him was called faithfull and true, and in righteouſneſſe he doth judge and make warre: his eyes were as a flame of fire, and on his head were many crownes, and he had a name written that no man knew but himſelfe, and he was cloathed in a veſture dipt in blood, and his name is called the Word of God, and out of his mouth goeth a ſharpe ſword, that with it he ſhould ſmite the nations, and he ſhall rule them with a rod of iron, &c. I might improove this text, but that I make haſte to the obſervations that follow, which I muſt paſſe over in a word, becauſe I have many things to ſpeake; and am loth to trouble memorie.
The firſt of which, concernes thoſe that enter into the miniſtery.Vſe I. It is reported of three Romane Ambaſſadors appointed for Bythinia, one of which had his head full of ſcarres, the ſecond did vecordia laborare, and the third had the gout in his feet, of whom Cato ſaid ſcoffingly, that Romana legatio neque caput, neque cor, neque pedes haberet: and it were great pity that Gods Miniſters, which are his Ambaſſadors, ſhould be ſuch, as might be obnoxious to any juſt obloquy of the World▪ for any groſſe defects: it would well become the Church of God, the Spouſe of Chriſt, which weares the keyes of authority at her girdle: (as I noted heretofore) to turne the key againſt all thoſe that would preſume to enter, into this great office and charge, and had not good cardes to ſhew for it; that ſhould be found defective either in ſound underſtanding, or ſyncere affection, or unblameable converſation, either in head, or heart, or feet. Princes count it a point of honour to ſend thoſe that are fit, and in this caſe it is a ſhrewd preſumption, that thoſe that are not fit, were never ſent by God, who is ſo jealous of his honour; they may bee uncaſed for counterfeits, that have not theſe gifts to ſhew, as it were letters of credit from their Maſter. There is indeed a latitude, and it were folly to diſable every one, that cannot fill Procrustes bed: but it is wiſdome again to meaſure every one, and*foreign. ſtretch them out by Pauls Canons, as Nazianzen ſpeaks, that they ſhould be of†foreign. good behaviour, apt to teach, at the leaſt, it is not neceſſary every one ſhonld be a golden mouth'd Chryſoſtom, but who ever heard of dumb Orators, dumbe Ambaſſadors: much is required of them, they muſt instruct, exhort, reprove, correct, &c they muſt be wiſe, and learned, and meeke, and zealous, or to uſe Nazianzens word, they muſt be*foreign. in a word heavenly, they ſhould reflect ſome ſplendor back upon their honours, which caſt ſo great a luſtre upon their perſons, that it may be ſaid of them, as he ſayes of a learned and worthy Cardinall, Qua demum purpurato facto ipſa mihipurpura vere fact a ornatior: we ſhould not hear then any complaints of ſuch as the Father ſpeakes, †foreign.I may tranſlate it, yeſterday players on the Stage, and to day labourers in the Lords Vineyard. But there were ſous of Ely which were ſons of Belial, ſlovenly Prieſts, that made the people of Iſrael abhorre the offering of the Lord, and I would to God there were none ſuch now adayes. It was the ſin of Ieroboam who made Iſrael to ſinne, that he made Prieſts of the *foreign.vileſt of the people indeed the baſeſt of the people if they were but men, were too good to make Prieſts for Ieroboams gods, which were but Calves. But what hath Gods truth and religion deſerved, that ſhe ſhould fal into ſuch hucſters hands? If this were tolerable, and God would beare with it in the time of our former ignorance, when the Proverbe was verified†foreign. the worſt Cretian is as good as the beſt Graecian, & inter caecos luſcus Rex eſt, yet in this great*foreign. augmentation of light and learning, it muſt needs be lamentable. The Aſſe did not only teach the Foxe wit, as it is in the Fable, but the Prophet alſo, as we read of Balaam: and Chriſt himſelfe made uſe of an Aſſe; but it was then when the Diſciples might ſay truly, The Lord hath need of him: but now we may ſay as the ſervants of Achiſh ſaid of David, when he ſlavered his beard, and ſcrabled on the wals, hath our Lord need of mad men? who if they chance to beſtow any of their children on the Church, as he ſaid of Baſil, who was therefore preſerved from the violence of an Arian Emperour, becauſe he was a meanes to recover his ſonne of a dangerous Ague, that he was*foreign. the gift of an Ague: ſo they are the gift of ſome lameneſſe, or ſome blindneſſe, ſome infirmity, or deformity, ſome want of gifts; if he bee good for nothing, he will make a Preacher, ſay they. Baſe wretch! Doth the Lord require that the beaſt which is offered to him ſhould be without blemiſh, and can he take it well, the Prieſt that offers it ſhould be full of blemiſhes? Doth he call for a reaſonable Sacrifice, and wil he be content with an unreaſonable Sacrificer? Shall they be thought fit to rule in Gods common-wealth, which ſome wiſe Philoſophers have not thought fit to live in their common-wealth? Yes, go to the Prince and offer him ſuch a preſent, wil he accept him at thy hands? *Mal. 1. 8.ſay to him I have a ſon which I had purpoſed to have made a Lawyer, or a Merchant, or a Trades-man, or a Husband-man, but becauſe he is lame, or blind, dull, or ſimple, I beſeech your Majeſtie to take him into your ſervice, to make him your Ambaſſador: I leave it to you to imagine what the King would anſwer ſuch a rude ſuiter. But you know what Xerxes did, when he was ſolicited by an old man, (a father) that he would releaſe but one ſonne of ſeaven from the ſervice of the warres, that he might remaine with him, a ſtay, and ſtaffe of his age, cauſed all to be ſlain before him, thinking him unworthy to have any ſon that would not give them all freely to his Soveraigne. And we read that Mephiboſheth, lame Mephiboſheth was a Courtier, but we doe not reade that he was an Ambaſſador; or rather he was entertained at Davids Table as a friend, not as a Courtier. Why do I ſpeak to theſe men of the earth, who†foreign. do account Religion ſo much worth, as they find her rated in their books of account; whoſe beſt Chriſtianity is but good husbandrie, their tongue goes of the Service at the Altar, but their eye ſquints at the fat of the ſacrifice? Let me rather turne to thoſe that are more like to heare me, and ſo conclude this point. Hearken then O ye ſonnes of the Prophets: ſeemeth it a ſmall thing to you to be Ambaſſadors for a King, for the King of Heaven? Suffer me to give a little counſell. The Church of God is an honourable ſtage, God, and Men, and Angels, are judicious ſpectators: theſe Seminaries of learning are attiring houſes wherein we do addreſſe our ſelves to action, you muſt bethinke your ſelves of all the helps and ornaments that may either grace or expedite your function. And Lord what a world there is of this mundus Theologicus! as I may ſo ſpeake: A rich invention, a ſolid judgement, a faithfull memorie: all theſe like your Merchants Ships, returning from ſome happy voyage, full fraught and laden with precious wares, the skill of Arts, of tongues, the ancient Hebrew, the copious Greek, the elegant Latin, (Tongues are neceſſary for Ambaſſadors, and theſe tongues are very neceſſary for Gods Ambaſſadors) all which muſt be aſſiſted (as the Orbe in his motion, with his Intelligence, or rather informed as the body with the ſoule in all his operations) with pithy Logick, perſwaſive Rhetorick, profound Philoſophy, that I might not name others, every one of which apart, would make a noble profeſſion in another, and yet altogether make but a ſmall part of the noble profeſſion of Theologie, and rather not a part, but a porch of this royall building: for I have not yet told you of the Scripture, in which not a word, not a Jot, not a title, but hath his weight, and muſt not be ſuffered to periſh, the depth of the Scripture, leaſt it be ſaid by ſome ſcoffing Samaritan, the Well is deep and thou haſt never a Bucket. Laſtly, the infiniteneſſe of Divinity (there is no infinitie in Philoſophy, but here there is) poſitive, controverſall, Eccleſiaſticall, experimentall, for the Chaire, for the Schooles, for the Pulpit, for the conſcience,
Omnia quae multò antè memor proviſa repones,
Si te digna manet divini gloriaruris.
All which are neceſſary for him that would be a worthy Divine in the Countrey, that I may conclude the catalogue of inſtruments in this heavenly Georgicks, as Virgil doth that of his Georgicks. He that ſhould be as Nazianzen ſaith of Baſil, *foreign.he breathed as much fire as eloquence, that none were like him; and ſuch for Logick, that it were eaſier to winde ones ſelfe out of a Labyrinth without Ariadnes thread, then to untie the Herculean knots of his Syllogiſmes, and had all the reſt anſwerable, would finde uſe for all: Illi des nominis hujus honorem, (as the Poet ſaith in another caſe) he is a Divine indeed, let him be ſo ſtiled. But as for him that is altogether ignorant in any of theſe, let him ſay, I am no Prophet, nor the ſonne of a Prophet, but I was among the heards men of Tekoah. To conclude this, they that are too forward in this kinde, may runne apace, as Ahimaaz did, they may runne faſter to the Sepulcher of Christ, as Iohn did, but Peter that was ſlower went further, for Iohn came firſt to the Sepulcher, but Peter went firſt into the Sepulcher and ſaw all things. In a word, let them be ſure to take their inſtructions with them, that deſire to goe Ambaſſadors.
I come now to the ſecond obſervation,2. Vſe. which concernes thoſe that are in the Miniſterie, and that divers wayes, both for inſtruction, and firſt for their life. If Vzzah muſt die but for touching the Arke of God, and that to ſtay it when it was like to fall: if the men of Bethſhemeſh but for looking into it: if the very beaſts that doe but come neere the holy Mount bee threatned: then what manner of perſons ought they to be, who ſhall be admitted to talke with God familiarly, to ſtand before him (as the Angels doe) and behold his face continually: to beare the Arke upon their ſhoulders, to beare his name before the Gentiles, in a word, to be his Ambaſſadors. Holineſſe becommeth thy houſe O Lord, and were it not a ridiculous thing to imagine, that the Veſſels muſt be holy, the Veſtures muſt be holy, all muſt be holy, but only he upon whoſe very garments muſt be written Holineſſe to the Lord, he might be unholy: that the bels of the horſes ſhould have an inſcription of holineſſe upon them, in Zechariah, and the Saints-Bells, the Bels of Aaron, ſhould be unhallowed? No, they must be ſhining and burning lights, or elſe their influence will dart ſome malignant quality▪ they muſt chew the cud and divide the hoofe, or elſe they are uncleane; they muſt*foreign. divide the Word aright, and†foreign. walke uprightly in their life, joyne life to learning; or either of them ſingle, like the ſolitary Helena to the Mariners, will be unhappy: they muſt be ſuch, as he ſayes of zealous Chriſtians, which unwiſely oppoſed their Paſtor, which had a*foreign. converſation perſwading to godlineſſe; they muſt be ſuch of which that may be verified,†foreign. his degree credited his life, and his life graced his degree: then ſhall all the world know them to be Gods ſervants, Gods Ambaſſadors: they ſhall be like Innes, which have their Signes on both ſides: like thoſe which you have ſeene of the Kings Guard, which have the Armes of the Crown on their breſts and on their backes, they carry about them a double demonſtration of their office, à priori, & à posteriori: If they meet with you in their doctrine, you know them for Gods ſervants: If you follow them in their ſteps, in their example; you know them for Gods ſervants, either way they beare the ſtampe and cogniſance of Heaven upon them. Excellently Nazianzen of Athanaſius, *foreign.he was rich for the theorick, and rich for the practick in his life, and he linckt both as in a golden chaine, manifeſting it, by uſing his converſation as a guide of his ſpeculation, and his ſpeculation as a ſeale of his converſation: where the reading I thinke may be better inverted. If this be wanting, they diſhonour the countrey from whence they come, the Prince from whom they come, and this dead Amaſa, this dead Doctrine not quickned with a good life, lying in the way, ſtops the people of the Lord, that they cannot goe on cheerefully in their ſpirituall warfare. They would be wiſhed therefore, to preach no otherwiſe then Origen did, you know the ſtorie: Origen after his foule fall, when put to his choiſe, whether he would defile himſelfe with an Aethiopian woman, or ſacrifice to the Heathen gods, he had done the latter, comming to the Church at Ieruſalem, and being requeſted to preach there, he opened the booke, and fell upon that in the Pſalme, What hast thou to doe to take my words into thy mouth, ſeeing thou hateſt to be reformed? which when he had read, he cloſed the booke againe, and ſate downe and wept, and all the congregation wept with him, and this was all his ſermon. And thus in my opinion would theſe men be counſelled to repent of their preaching, and ſo as it were preach of their repentance. The ſecond inſtruction followes, for their doctrine: For this title of Ambaſſadors, commends many things unto them, as, 1. Fidelitie. Ambaſſadors have a commiſſion, beyond which they muſt not go, and I thinke it is diſputed and determined by Lawyers, that a Legate may not tranſgreſſe it, though he might, in probability advantage his maſter more otherwiſe: I am ſure, it muſt be ſo with Gods Ambaſſadors, the Word is their commiſſion, from which if they ſwerve, the Lord will commence an Action,*foreign. concerning their Embaſſage, againſt them: And if it were poſſible, that traditions, and humane inventions, could gain more glory then this, yet, they that preſumed to uſe them, might juſtly looke to be handled as the Triumvirs did the ſervant of a noble Senator of Rome, that betrayed his Maſter, whom they had proſcribed: they rewarded him for his ſervice to them, becauſe he delivered him who was proſcribed, they proving him guilty; and then they rewarded him for his treachery to his maſter, whom he ſhould have preſerved, they caſt him down headlong from the Capitoll, and brake his neck. 2. Humility. They go for another, they muſt not wo for themſelves: Non nobis Domine, non nobis, not unto us O Lord, not unto us, but unto thy Name be given all the praiſe and glory, muſt be their ſong. They may take up the Embleme that a noble Lady of France, being ſuſpected of a crime, and not well knowing how to waſh it away otherwiſe, uſed a watering Pot dropping, with this Motto, Nil mihi praeterea, praeterea mihi nil: The Miniſters I ſay may well uſe this watering pot, for Paul may plant, and Apollo water, but it is God that giveth the increaſe. In a word, (becauſe I am forced to poſt over theſe things) as Peter and Iohn having healed a lame man, that lay at the beautifull gate of the Temple, ſaid to the people that beheld it, and began to have them in ſome admiration, Why gaze you upon us, as if we had done this by our owne power, &c? And as the King Canutus in our Engliſh Hiſtorie, tooke off the Crowne from his owne head, and ſet it upon the Crucifixe at Weſtminſter: So Gods Ambaſſadors, muſt not receive honour for themſelves, but muſt be like the Mercuriall Statues to point men the right way to Christ. 3. Diligence, Curſed be he that doth the worke of the Lord negligently, eſpecially they that are▪ is Ambaſſadors, they muſt not ſay, as Iustin Martyr ſpeakes, in a caſe not much different,*foreign. We know not how to miniſter. we know not how to worke: but as the heroicall Prince profeſſeth, ſo their Arms muſt be, the feathers, and their word, I ſerve: and who is ſo dull a Gramarian, that cannot put theſe together, and make this eaſie conſtruction, That the nature of their ſervice requires much diligence, and expedition: Their maſter and their errand, the authority of the one, the neceſſity of the other, the reward, the puniſhment, the horrour of the one, the hope of the other, will compell them to diſcharge their office, with all poſſible induſtrie. Who would not runne like a ſtar in perpetuall motion upon earth, that he might ſhine like a ſtar in heaven hereafter, in perpetual reſt and glory but to leave this, as not ſo proper, Luther ſaid wittily of a ſervant, Minùs nocet ignavus fur, quàm ſegnis minister, which is moſt true here: the little Foxes that the Canticles ſpeaks of that ſteals the Grapes, do not ſo much hurt, as the idle Miniſters, lazie labourers in the Lords Vineyard. 4. Courage and reſolution againſt all feare or flattery, Feare not their faces, (ſaith the Lord to Ieremy) leſt I deſtroy thee. Popilius a Romane Ambaſſador to Antiochus the great, having delivered his meſſage, and the King deferring his anſwer, and demurring on it, drew a circle round about him with his wand, and conjured him, to determine, and reſolve, whether he would have peace or warre, before he went a foot out of the circle: which wondrous reſolution and confidence, cauſed him preſently to define, peace. And doe not we ſee how bold every petty Conſtable will beare himſelfe upon the higher power, I charge you in the Kings name, &c. and why ſhould only Gods Ambaſſadors like children, be afraid of ſhadowes and bugbeares? The world hath many reproachfull nicknames for Gods Ambaſſadors, Prieſt, Parſon, Vicar, &c. what ſhould we doe? as he in the Poet,
—Populus me ſibilat, at mihi plaudo—ipſe domi.
Vaine men! as though the crowne of honour, which God himſelfe hath put upon the head of all theſe, whom he hath made his Ambaſſadors, were made of ſuch fading flowers, as would be blaſted with every ſtinking breath, of every prophane ſcoffer; away with ſuch ignoble, and baſe puſillanimity: to be ſcared with theſe, we are too too nice and daintie, Chriſti nimis delicati martyres, as one ſpeakes, if wee thinke the worſe of our ſelves, or of our profeſſion for this, or if not the better. It is a ſmall thing, yet many times more praiſe worthy, to digeſt theſe without any riſing of ſtomack, quàm centum plagas Spartanâ nobilitate concoxiſse: like curs they barke, becauſe they are afraid of you, they would not have you come neere them. They ſpeak evill of you, becauſe you do well, or as he ſaid plainly, being asked why they did ſo, quia malefacere nequeunt. In the wilderneſſe, theſe wilde beaſts goe looſe, and prey upon Gods children: but in this proſperity of Sion, the Law chaines them, and chaines them ſo, that they cannot hurt, and therefore they grin the more afarre off. Let them know, every contumelious word againſt a Chriſtian, who is the ſonne of God, is at leaſt ſcandalum magnatum, againſt his Ambaſſadors, petty treaſon, and when they belch forth this among their Tobacco-ſmoke to collow them, they utter voces per jugulum redituras, as the Phraſe is. What if Ahab frowne and fret, and charge the Prophet of ſharpneſſe, and unkindneſſe: Thou never prophecieſt good unto me, like the King in Homer, *foreign. Jnquit Agamemnon ad vatem Calchanta. Iliad. foreign.Thou never prophecieſt good unto me? What if that be true, loquor certa crux? as Francis the firſt of France, when he looked for an Ambaſſage from Charles the fifth the Emperour, which he liked not, ſet up a Gallows at the Court gate, and promiſing to hang him on it, that ſhould bring the meſſage We muſt ſay as Michaiah did, as the Lord liveth, what the Lord ſaith unto mee, that will I ſpeake unto thee. We muſt conclude with Nazianzene, †foreign.we feare only that which is of the fullneſſe of God. We muſt reſolve with noble Luther, If all the tiles in Wormes were Divels, yet I would not be afraid to goe and ſpeake in behalfe of the Goſpell of Ieſus Chriſt. Or as Hector in Homer, *foreign.I will combate with him, although his hands were as fire, and his ſtrength as Iron. Tell me, who was that, being about to ſpeake for the nation of the Iewes in great danger, armed her ſelfe with this, If I periſh I periſh, was it not Heſter? was it not a woman? and yet it was a more then a manlike ſpeech, and yet it ſmells ſtrong of ſome womanly weakeneſſe, If I periſh, I periſh: no, Heſter was deceived, that had beene truer, Periiſſes niſi periiſſes: And this may be a riddle which a Chriſtian only can areed, and a Chriſtian will areed it eaſily, if I periſh, I flouriſh. Admirably Themiſtocles, when being about to ſpeake to Eurybiades, the chiefe Commander of the Greekes forces againſt Xerxes, he held up his ſtaffe, as if he had beene about to ſtrike him,*foreign. ſtrike (ſaid he) but yet heare: ſo let every Miniſter ſay, ſcoffe if you will, but heare; raile if you will, but I pray heare: ſtrike if you will, but I beſeech you, heare that Word of God which I bring unto you. But incomparably Pompey, who being choſen Curator annonae, in a great dearth at Rome, and having made great proviſion for the reliefe of his Citizens, and ready now to put to Sea for the conveyance of it, when the Pylot of his Ship told him that the wind was boiſtrous, the Sea tempeſtuous, and the paſſage like to be very dangerous, it skilleth not (ſaid Pompey) hoiſt up ſaile,*foreign. tis neceſſary for us to ſaile, tis not neceſſary for us to live. So ſhould every man of God reſolve (whoſe lips, and Libraries, are the very Granaries of Gods people) it is not neceſſarie that I ſhould live, but it is neceſſary, and woe is unto me, if I do not preach the Goſpell, of which I am an Ambaſſador. To ſhut up this, as the Philoſopher hath obſerved,†foreign. every Coward is a Murderer. And as Mauritius the Emperour, ſaid of Phocas, who conſpired againſt him, having enquired of his diſpoſition, and hearing, that he was fearefull, Si timidus eſt, homicida eſt, ſaid he: So I ſay in this caſe, the cowardiſe of the Miniſters, is crueltie: if he feare the faces of men, he is a murtherer of the ſoules of men. A word of flattery. It is a rule in Plutarch that a Queene gives a Courtier, thoſe that ſpeake to Princes, muſt ſpeake ſilken words, their tender eares will not abide the ſcratch of biting truths: but as a worthy Divine hath wittily obſerved, I thinke (ſaith he) that muſt be underſtood of ſilken men: but as for Elias, or Iohn Baptiſt, a Miniſter, a ſmooth tongue will as ill become their rough garments, as Iacobs ſmooth voice, became his rough hands; betweene which, there was a reall and palpable contradiction: as it did become the Aſse in the Fable, to fawne and leape upon his maſter, which he did, becauſe he ſaw the Dog that did it, was much made of for it. Of all things in the world, a Paraſite and a Pulpit, are moſt incompetible. It is moſt baſe for Gods Ambaſſadors, which repreſent his perſon, to pick feathers off from great Mens coates, (an ancient character of a Paraſite) to ſtuffe pillowes withall to ſowe underneath their elbowes: how much do they caſt themſelves beneath themſelves, and trample upon the royaltie of their office, that can finde in their hearts to ſtoope to this ſervility? A Lacedaemonian ſlave ſtanding to be ſold in the market, and asked of a chapman, what Art he knew?*foreign. I am a free man, ſaid he: and ſhall Gods Ambaſſadors bee the greateſt ſlaves, whoſe very ſpeech being but attired and attended (as they ought to be) with that majeſty and authority, which Divine truths carry in their very countenance, ſhould command as much reverence, as the Pontificall garments, in which Iuddus the high Prieſt met with Alexander the Great, who was ſo affected with that auguſte ſtate, and bravery of them, that he fell downe at his feet, and worſhipped him, as Ioſephus records. I have done with the inſtructions: a word or two of incouragement.
I will not be ſo bold my ſelfe, but I would commend any thing, to ſome that were worthy to put our great Rabbins in mind, wherein their honour lies: it is not Silks, nor Velvets, nor Scarlet, nor a goodly traine (what doe I ſpeake of theſe) it is not Throns, nor Dominations, nor Powers, nor any dignities, that can make a man ſo truly honourable, as the preaching of the Goſpell to poore ſoules, to be Gods Ambaſſadors, ſurely they are miſtaken, they need not feare, the frequency in this duty, ſhould prove a diſparagement or imminution to greatneſſe. Excellently ſaith our Saviour, All power is given unto me both in Heaven and Earth: I will now prefer all my ſervants, and make you Lords and Rulers, but wot yee how? it followes, Go preach to all Nations, but this, by the way. I conclude this with a word to ſome, with whom I may be bold. Let no man here that is in a way to the Miniſtery, believe the falſe ſpies that raiſe an ill report upon that good land, that flowes with milk and honey. I will ſay no more now, but is it thinke you a baſe thing and ſordid, to be Ambaſſadors to the King of Heaven? I will repeat it once more, becauſe I can ſcarce heare without ſome indignation, that that ſhould be a maxime in the worlds Heraldrie, for earthly Kings, once Ambaſſador, ever honourable: And it is a baſe thing to be Ambaſſadors for the King of Heaven. And now I come to the third deduction, concerning the people, which I muſt run over. I ſhall not need to tell you, that you muſt not offer any diſcourteſie to theſe Ambaſſadors: Ambaſſadors are inviolable by the law of Nations: and the Lord hath ſet a better mark then Cain had, and given them a better paſport, touch not mine annointed, and do my Prophets no harm: And if any ſhould riſe up againſt them, I would tell them boldly, what one whiſpered in the Captains eare, when he was ſomthing too buſie with Paul, Take heed what thou doeſt, this man is a Romane: Take heed what thou doeſt, this man is an Ambaſſador. The Romans ſacked the famous Corinth and razedit to the ground, for a little diſcourteſie they offer'd to their Ambaſſadors: And what ſhall the Lord of the Vineyard doe to thoſe husbandmen, that beat and ſton'd and killd his ſervants, that he ſends unto them? It is a ſymptome of a diſordered and deſperate eſtate. When theſe Ambaſſadors are violated, we pull all Gods judgements upon our heads, with the chaines of our ſinnes: but this is the linke of the chaine that immediately drawes them. It is a remarkable place, in the laſt of the Chronicles, Moreover all the chiefe of the Prieſts and the people tranſgreſſed very much after all the abominations of the Heathen, and polluted the houſe of the Lord, that he hallowed at Ieruſalem: here be many links, but obſerve that followes, And the Lord God of their Fathers ſent to them by his Meſſengers, riſing up betimes and ſending, becauſe he had compaſsion on his people, and on his dwelling place. But they mocked the meſsengers of God, and deſpiſed his words, and miſuſed his Prophets (this is the laſt linke, and ye ſee judgement faſtned, chained, and linked to it) untill the wrath of the Lord aroſe againſt his people, till there was no remedie. Therefore he brought upon them the Chaldees, &c. I paſſe from this. When Ehud told the King of Moab, I have a Meſſage to thee from God, O King, he roſe from his thron and bowed himſelf. I think it was Francis that ſaid, if he ſhould meet a Preacher and an Angell together, he would firſt ſalute the Preacher, and the Angell after. I am ſure Paul ſaith of the Galathians, that they received him as an Angell of God, yea as Ieſus Chriſt, and that they would have plucked out their eyes for him, how beautifull are the feet of thoſe upon the mountaines that bring the glad tydings of Peace, ſaith the Church in the Prophet: the Spouſe of Chriſt is ſo humble, or modeſt, or both, that ſhee dares looke no higher then the feet, and yet ſhe ſpies beautifull, written in the very duſt of their feet (as you have ſeene a contrary word other where) and that in ſuch legible characters, that ſhe reads it afar off, before they come neare her, upon the mountaines, as though it had beene written with a Sun beame upon ſome Eaſterne hill in a goodly morning: and thoſe letters printed ſuch affection in her, that being not able to expreſſe it by art, ſhee throwes down her penſill, (as you have heard of the Painter) and expreſſes it with a paſſion, or rather, ſhe ſhadowes that ſhe could not ſet forth in a patheticall exclamation: How beautifull are the feet of thoſe upon the mountaines, that bring glad tydings of peace! and what ſhe did in ſpeeches, Mary in the Goſpell ſpake in deed, ſhe fell downe at the feet of Chriſt, ſhe broke her box of precious ointment and powred it upon them, ſhe let fall a ſhower of more precious tears, (penitent teares are ſomething like to pearls, but that they are more precious) with which ſhe waſhed them: ſhe wiped them with a moſt precious towell, the haires of her head: me thinks theſe golden haires were like to threads of gold, with which Mary tyed her ſelf (as it were) in a true lovers knot to her beſt beloved Saviour. Would you know plainly what entertainment you muſt give theſe Ambaſſadors. I will tell you in a word. Give attention, credit, obedience to their words: if they thunder and lighten out of Mount Sinai, if the Lion roare, let the proudeſt beaſt in the forreſt quake and tremble: if Mount Sion let fall her ſilver drops, if the ſilver trumpet of the Goſpell ſound peace and comfort, let the pooreſt worm forget that he creeps upon the earth, and think he hath a title to Heaven. I know you long till I make an end, and ſo do I too. To conclude therefore: I wiſh you could forget all that hath beene ſpoken, and blot it out of your memory, to faſten this one thing which I am now to ſay. Let this be our remembrance when we go to the Lords houſe, I go now to heare what Gods Ambaſſadors ſhall ſay unto me: they that dreſſe themſelves to go with any colder or baſer conceits, may well bee checked, as Caligula was wont to ſay tyrannically, what Antidotum contra Caeſarem: and that is a reall crime in them only, which was a ridiculous accuſation of Trebonius, Quod telum toto pectore non exceperit. Again let this be our meditation, when we returne from thence, with benefit, Bleſſed be thou, and bleſſed be thy counſell, and bleſſed be the Lord that ſent thee out to meet me this day: Surely this is a man of God, a man of Heaven: tell me, O you that are cunning linguiſts, did he not ſpeak with the tongue of Angels? was not I in heaven while I heard him? is it but an imaginary fancie? or did I heare the more then Pythagorean harmony of the ſphears? His words like Soveraigne balme dropt into my wounded ſoule, like the ſweet influence of the Pleiades upon this lower world: me thought, I felt my heart (while he ſpake) ſhoot up into my eares, as it were to meet and kiſſe the bleſſed lips, which diſtilled ſuch gracious dew, ſuch golden ſhowres, and drinke them as the parched, and thirſty earth the dew of Heaven: and yet, in the ſweet remembrance thereof, My ſoule magnifieth the Lord, and my Spirit rejoyceth in God my Saviour. Bleſſed be the Lord that hath ſent his Angels, (as he did to Peter) to draw me out of the dungeon of ſinne and miſery, that hath ſent his Ambaſſadors, as David did to Hanun, to comfort me. Signa Deum agnoſco per ſua, Chriſtus adest: only Chriſt the*foreign. munificent God (as Nazianzen cals him) could go to the coſt of theſe precious and cordiall words, he hath put them into the mouths of his Ambaſſadors.
The grace of our Lord Ieſus Chriſt, and the love of God the Father, and the comfortable fellowſhip of the bleſſed Spirit, be with all thoſe bleſſed ſoules, that by the grace of God, and power of his Spirit, love the Lord Ieſus.
Deo ſoli gloria.
SIXE SERMONS, ON I COR. II. II.
Preached at Cambridge, BY JOHN STOUGHTON, Doctor in Divinitie, ſometimes Fellow of Immanuel Colledge in Cambridge, late of Aldermanbury, LONDON.
Perfected by the Author in his life time.
COLOS. 3. 11.
But Christ is all, and in all.
LONDON, Printed by R. B. for Iohn Bellamie, Henry Overton, Iohn Rothwell, and Ralph Smith. 1640.