Ten Sermons for the Worthy Receiving of the Lords Supper, Sermon 8
THE EIGHT SERMON.
IOHN. 6.26.27.
Ieſus anſwered them, and ſaid: Verily, verily, I ſay vntounto you, ye ſeeke me, not becauſe ye ſaw the miracles, but becauſe ye ate of the loaues, and were filled.
Labour not for the meate which periſheth, but for the meate that endureth vntounto euerlaſting life, which the Sonne of man ſhall giuegive vntounto you: for him hath God the Father ſealed.
THe fleſhly followers of our Lord Ieſus Chriſt, hauing bene miraculouſly relieued at his hand with corporall food, once, expect as much againe: and not finding him in one place, where it was likely he would hauehave bene, they ſeeke him in another, where without a miracle he could not be: for the Sea was betweene them, and ſhip they knew there was none left to tranſport him; whereby they tooke occaſion to demand of him when he came thither, inſinuating that they coniectured how he came thither, euen by walking vponupon the waters. To theſe our Sauiour directeth the words of this text, and others that follow: not anſwering to their queſtion how he came, becauſe it ſauoured of adulation, and was ſomewhat friuolous: but diſcouering their purpoſe, why they came, and that was hypocriticall and carnall. Now for the ſence of the words, where he layeth to their charge, that they ſought him not becauſe they ſaw the miracle: it is to be vnderſtood that they apprehend not his diuine nature, nor ſought to know him as God and their redeemer, by vertue of the miracle: but onelyonly hoped that he would worke another to feede their bodies againe, and make them to fare well often. And hauing reproued them, he proceedeth to inſtruct them, preſcribing a more wiſe and profitable courſe for themſelues and their ſoules: and that is, to preferre things that are euerlaſting, before thoſe that are periſhable & momētany. Not that he preciſely forbiddeth to labour for foode, and other maintenance, but to labour couetouſly with too greedy a deſire, to labour immoderately, & with too great trauell: to labour principally for that which is earthly, and more remiſly for that which is heauenly: this is that which he here forbiddeth. By meate, figuratiuely ſo called, which endureth vntounto euerlaſting life, he meaneth the gifts and graces of Gods holy ſpirit, whereby the ſoules of his people receiue ſtrength & comfort conſtantly: euen vntill the fruition of that bliſſe and immortality, whereunto they ſhall attaine for euermore hereafter.
Now for their better aſſurance, that they might certainly know that they ſhould not loſe their labour in ſeeking for this durable foode, this bread of life, himſelfe vndertaketh to beſtow it vponupon them: and that by the appointment of God his father, who hath ſealed him to this office, as Princes, and great men do authentically confirme the authority of thoſe whom they imploy in weighty affaires, by their ſeales and letters Pattents.
This anſwer therefore of Chriſt, conſiſteth of two parts: A
Reprehenſion.
Exhortation.
In the reprehenſion he declareth:
1 What they neglected: they made not a profitable vſe of the miracle which they ſaw.
2 Wherein they tranſgreſſed: they had a ſiniſter reſpect in ſeeking of him: it was for their bellies ſake, and not for conſcience ſake.
In the exhortation, he perſwadeth them moſt to affect the ſpirituall meate by two arguments.
1 In regard of the goodneſſe and laſtingneſſe of it: It endureth vntounto euerlaſting life.
2 In regard of the Author of it:
1 Chriſt giuing it.
2 The father ordaining it to be giuen by Chriſt.
The words which they ſpake to Chriſt, were reuerent, they called him Rabbi, and tooke knowledge in ſome ſort of his ſtrange manner of paſſing ouer the ſea: and had before in verſe 14. teſtified that of a truth, he was the Prophet that ſhould come into the world. And not ſo onelyonly, but as it apeareth in verſe 15. They minded to take him, and make him a King: yet the firſt anſwer that he giueth vntounto them is a rebuke: whereby we learne, that
By faire ſpeeches to vsus, Doct. 1 or courteous vſage of vsus, we ought not to be ſtayd from telling men of their faults, Our beſt frinds muſt be adrao…hed.when by our calling we are required to admoniſh them.
It beſeemeth not a good man, to ſuffer his heart to be as it were bribed with kindneſſe, that his mouth ſhold be ſtopped, when God and fit oportunity calleth vponupon him to open it. Dan. 5 Though Belſhazzer would needs hauehave Daniel cloathed with purple, and a chaine of gold put about his necke, with promiſe of great preferment: yet Daniel ſpared not to tel Belſhazzer, that he had lift vp himſelfe againſt the Lord of heauen, and profaned his holy veſſels, and praiſed Idols, and not glorified the GOD in whoſe hand was his breath, and all his waies.
The example alſo of Eliſha will proue this vntounto vsus: when Iehorā the King of Iſrael made ſuit vntounto him for the obtaining of water for himſelfe, 2. King. 3.13.14.and two Kings more together with all their hoſt, telling him that they were vndone, and ſhould fall into the hand of their enimies, if he did not helpe at this pinch and in this great ſtrait; not withſtanding this ſubmiſſe & humble maner of intreaty, he ſpareth him not, being a wretched Idolater, 2. Kings 8.9 12.but anſwereth him roundly and ſharply: What hauehave I to doe with thee? (ſaith he) get thee to the prophets of thy father &c. As the Lord liueth, in whoſe ſight I ſtand, if it were not that I regard the preſence of Iehoſhaphat King of Iudah, I would not hauehave looked towards thee, nor ſeene thee. Marke how lightly he ſetteth by this wicked king: telling him that he would not giuegive him ſo much as a good looke, much leſſe be an inſtrument of releeuing him & his army, were it not for good Iehoſhaphats ſake, whoſe heart was vpright with God, though he were faulty in ioyning with thoſe Idolaters. And againe when Hazael came vntounto him, with a preſent of eueryevery good thing of Damaſcus, as much as forty camels could carry, and vſed him with all reuerent reſpect, calling him my Lord, &c. yet he dealt plainly with him, and with tears told him what a tyrant he ſhould be, & what hauocke he ſhould make amongſt the people of God. So Chriſts Ieſus, an vndoubted patterne for our imitation, when he came to Martha, a good woman, and very louing and kind vntounto him: yet being more carefull, to make prouiſion for his body, than to get prouiſion for her owne ſoule, and finding fault with her ſiſter Mary, that was better imployed then her ſelfe, Chriſts mouth was not ſtoped with her meate, for he reproueth her, and commendeth her ſiſter, ſaying: Martha, Martha, thou careſt and art troubled about many things: Luke. 11.41.42.but one thing is needfull: Mary hath choſen the good part, which ſhall not betaken away from her.
Now the reaſon of this Doctrine, is 1. in reſpect of them, Reaſon. 1 becauſe otherwiſe we ſhould deale vnfaithfully with ſuch as deale kindly with vsus: and when they ſhew their louelove vntounto vsus, we ſhould ſhew our hatred towards them, if we do not helpe them when we hauehave a calling, and ſome likely hood of doing them good. It were as great an iniury, as if when a patient ſpeaketh friendly to his Phiſitiō, & telleth him that he wil cō tent him at ful for al his care and paines that he ſhall take, he thereupon ſhould grow more remiſſe and careleſſe, and giuegive him rancke poyſon, in ſtead of wholeſome receits, and curing medicines.
2 In reſpect of our ſelues, if wee be ſlacke in admoniſhing our friends of things amiſſe in them, becauſe they ſpeake louingly, and carry themſelues in a friendly maner towards vsus, wee ſhall thereby prouoke Gods diſpleaſure againſt vsus: and ſo their faire words & cheareful looks, ſhal looke angerly vpō vsus, and ſpeake ſharply vntounto vsus: and we by our ſilence, or by our flatery, ſhall make their ſinnes to become our owne, and ſo both we and they ſhal be puniſhed together.
This maketh for the iuſt reproofe of thoſe that frame all their praiſes and diſpraiſes according as they themſelues are dealt withall: if they be well ſpoken of and well vſed, they wil be altogether for the parties that do ſo befriend them, and they ſhal be ſure of their good word: but if others be preferred and they neglected, eſpecially if vponupon their iuſt deſert, they be roundly taxed and reproued, then the caſe is altered, and the ſtreame of their commendation turned another way, and in ſtead of their former ſpeeches of approbation, you ſhall heare from the bitter inuectiues, and termes of reproch, much vnbeſeeming the mouth of a ciuill man, much more of a Chriſtian. Of this ſort were thoſe falſe and deceitfull Prophets, which were likened to dogges: Michah. 3.5.let men caſt a bone vntounto them, as it were, and fill their mouthes with ſomewhat now and then, and they will fawne vponupon them, and tell them their caſe is good, they ſhall be ſure of peace and proſperity: God is well pleaſed, and all things ſhall go well with them, albeit in the meane while, they be the moſt vile and wretched men in the world. But as for thoſe that wil not feed their couetous humor, though they were the beſt men that liued vponupon the earth, they ſhall taſt of their doggiſh behauiour: they ſhall be ſnarled at, if not bitten: if they put not into their mouthes (ſaith the Prophet) they prepare warre againſt them: they furniſh themſelues with a number of bitter and biting reproofes, with a multitude of heauy and grieuous threatnings to powre out againſt them in full meaſure. But theſe are farre from our Sauiours ſpirit, who would frame his ſpeeches to the good of all without exception: not ſparing thoſe that were kinde vntounto him, nor laying loade on men for witholding kindneſſe from him: ſpeaking not pleaſing but profitable things vntounto all ſorts. Thus true and feruent louelove vntounto God and men, made him to deale: and ſelfe louelove and ſelfe reſpect maketh falſe hearted hypocrites to take a quite contrary courſe.
Here is matter of inſtruction for vsus to imitate our Sauiour in this point, Vſe. 2 and of a great comfort vntounto ſuch as (in a zeale of Gods glory, and compaſſion ouer the foules of men, and in conſcience of diſcharging their owne duty) ſeeke to recompence naturall kindneſſe with ſpirituall kindneſſe: and when men ſhew their louelove vntounto them in a ciuill maner, do endeuour to requite it in a Chriſtian maner, as well as in the like kinde: and do not ſuffer the faire ſpeeches or good turnes of any, ſo farre to dazell their eies that they cannot ſee, or to tye their tongues that they cannot ſpeake againſt thoſe things that are amiſſe in them, but deale faithfully with their ſoules in that behalfe; howſoeuer they may ſometimes beare the imputation of inhumanity & indiſcretion, yet if they deale wiſely and mercifully, as our Sauiour did, though not in the like perfection, they may take comfort therein. For howſoeuer ignorant and carnall mens conſciences be againſt them, yet the teſtimony of God, and of their conſciences will be for them, and beare them out of all calumniations & reuiling ſpeeches, that are inuented to defame and diſgrace them: and this ſhall be found true whē all men ſhal be proued lyars, that he that reproueth (when he hath iuſt cauſe and calling thereunto) ſhall finde more fauour at length then he that flattereth. And thus much for the generall doctrine. Now let vsus conſider the words more particularly.
Verily, verily, I ſay vntounto you, yee ſeeke me not, &c.
In that Chriſt Ieſus taketh notice of the diſpoſition and inclination of their hearts that do now follow him, and intended the filling of their bellies, though they pretended to ſeeke after the ſatisfying of their ſoules; the doctrine hence to be collected, is this: that our Lord Ieſus Chriſt is acquainted with the purpoſes of ſuch as come to his ſeruices, and to the meanes of their ſaluation.
He obſerueth what is the principall end that they aime at, Doct. 2 as we may ſee in this place: Chriſt is the ſearcher of the heart.they affoord Chriſt very good words, and are ready to acknowledge the miracle that he had wrought: and yet he doth not onelyonly ſee, but narrowly looke into that fleſhly reſpect that they had in coming vntounto him, and tels them plainly of their hypocriſie, and that with a proteſtation, Verily, verily, &c. q. d. I ſay it for a truth, diſproue me if you can, and I auouch it againe, becauſe it is a matter of weight, that you come to feed your bodies vnderunder pretence of feeding your ſoules. And as he did deſcend into their hearts, and find out their fraud and guile, ſo doth he continually behold all the windings and turnings that are in the hearts of the ſonnes of men. This may appeare in the Goſpell of Iohn, where it is ſaid: that many beleeued in his name when they ſaw the miracles that he did: they were moued in a ſudden paſſion vppon the ſight of ſuch great wonders, to thinke that he was the Chriſt: but (it is added) Ieſus did not commit himſelfe vntounto them, he would not truſt them (notwithſtanding the faire ſhew they made) becauſe he knew thē all, Iohn. 2.23.24.25.& had no need that any ſhoud teſtifie of man: for he knew what was in man: he proued that they were not ſound, whatſoeuer others thought of them: neither did he ſtand in need of the teſtimony of any, that ſhould tell him, this man is vpright, this man is not: for he knoweth a mans heart better then himſelfe doth: and it may be made yet more cleare, by reaſon that God is priuy to mens thoughts, becauſe he 1. publiſheth them, 2. reproueth them, 3. puniſheth them.
Firſt, Reaſon. that he publiſheth them to others, is apparant in Ezek. 14, 1.3.Ezekiel, where the Lord telleth the Prophet, that howſoeuer the Elders of Iſrael came vntounto him, He publ ſheth mens thoughtsand ſate before him, yet they had ſet vp Idols in their hearts: & howſoeuer they would hauehave men to beleeue that they were the holy ſeruants of God, that they loued the word of God, & came to heare what he would teach them: yet the Lord declareth vntounto Ezekiel, that their hearts were not withdrawne from Idolatry and ſuperſtition, & therefore that he ſhould thinke neuer the better of them for their outward ſemblance of religion.
Secondly, as he publiſheth their thoughts to others, ſo he reproueth them for the ſame himſelfe: Reproueth them. Mat. 9.4.as the Euangeliſt teſtifieth, When Ieſus ſaw their thoughts, he ſaid: wherefore thinke ye euill thoughts in your hearts? Where it is plaine, that therefore he rebuked them, becauſe he diſcerned the corruptneſſe of their thoughts, in iudging hardly of him, becauſe he had ſaid to the man ſicke of the palſie: Thy ſinnes are forgiuen thee. And indeede what equity were it that Chriſt ſhould blame men for their cogitations, vnleſſe he were the ſearcher of the heart? It is indiſcretion, and an iniurious part for a man to find fault, vnleſſe he can directly proue that which he layeth to another mans charge: and how much vnbeſeeming the infinite wiſedome and righteouſneſſe of Chriſt muſt we needs thinke it then to deale with any in that ſort? Nay he forbiddeth vsus to iudge raſhly, and commandeth vsus to iudge righteous iudgement: and therefore he will much more obſerue that rule himſelfe.
Thirdly, he doth correct and puniſh men for their peruerſe and naughty imaginations and affections, He paniſheth them.and therefore he muſt needes be a diſcerner of the ſame: for otherwiſe how ſhould he proceed according to eueryevery mans deſert? And that he doth inflict puniſhment on men for thoughts, Iſay. 29.15.the Prophet Iſaiah ſheweth when God chargeth the people, that though their bodies were neare him, yet their hearts were remoued farre frō him: and therefore he threatneth that he will do a maruellous worke with them, to wit, that the wiſedome of the wiſe ſhould periſh, In their ſoules.&c. that he would infatuate them, and giuegive them vp to blindneſſe of mind, and to ſenſleſneſſe of heart, as afterwards it fell out in their children the Scribes and Phariſees, to whom all things that Chriſt Ieſus ſpake: ſeemed parables, ſo that they knew not the myſteries of the kingdome of heauen, but had eies and ſaw not, eares and heard not, hearts and minds, and vnderſtood not the things that were taught them. And as God doth lay iudgements vponupon the ſoules of men, which are the moſt grieuous, ſo doth he alſo on their bodies, euen for their defects and wants, as we ſee in the Corinthians, In their bodiesamongſt whom many were ſicke, many weake, and many ſmitten with the ſtroake of death, becauſe they came negligently and vnpreparedly vntounto the Lords table: and ſo doth his heauy hand lye vponupon many now adaies, being ſtrucke with the peſtilence, and ſuch like plagues of God, for coming profanely, irreligiouſly, and hy pocritically to the word and Sacrament: not in outward appearance for ought that we can ſee, but before the Lords eyes who ſearcheth the heart and reines, and layeth his corrections according to the meaſure of mens inward prophane, and lewd diſpoſition. Now this he would not do, vnleſſe he could proue thē guilty: but indeed he is able to indight them, & to produce witneſſes againſt them, that theſe & theſe hauehave bene their ſecret ſins, ſuch and ſuch vile thoughts they had at ſuch a Sermon, at ſuch a Sacrament, and their hearts were wandring about their pleaſures and profits: they were ful of malicious and reuengfull imaginations and intents, nothing regarding Gods preſence, nothing affecting nor reuerencing his ordinances: and theſe things he can make their owne conſciences to teſtify againſt them, & therefore doth iuſtly plague thē for the ſame. And as in this life, ſo at that great aſſiſes at the laſt day, the Lord will lighten things that be hid in darkneſſe, As in this life, ſo in that which is to come.and make the counſell of mans heart manifeſt: and bring eueryevery ſecret thing to iudgement, whether good or euil, that al may receiue according to their works.
If then all ſhall be at that time iudged and rewarded, according to their thoughts, moſt ſure it is, that God well obſerued the ſame while they liued vponupon the face of the earth, and kept the ſame in his booke of records. Vſe 1
Since the Lord marketh, Sincerity in Gods ſeruices.whether men come in louelove and in ſincerity, or for faſhion and in hypocriſie, let this teach vsus to preſent our ſoules before the Lord, and to ſerue him ſoundly and religiouſly: not onelyonly behauing our ſelues in as orderly a manner as others doe, but in as holy a manner as we can. Diuers there are that will repaire to Gods houſe as often as the beſt and make a colourable ſhew of reuerence in Gods worſhip, ſitting modeſtly in the view of the congregation, not gazing hither and thither, nor expreſſing any vnſeemly behauiour: yet neuertheleſſe except God ſee their hearts well exerciſed, all that men behold, and take notice of, is nothing worth. Iſaiah. 58.2They ſeemed to be very forward, of whom the Prophet Iſaiah maketh mention, they would inquire after the ordinances of iudgement and iuſtice, and ſeeke the Lord, and not by fits and ſtarts, but daily: they would be at eueryevery lecture of the Prophets, and obſerue eueryevery Saboth, marke what was deliuered, make repetition of the ſame; and if there were any thing that they vnderſtood not, they would aſke direction, and ſearch out the meaning of it: and yet the Prophet is bid to cry out againſt them with full mouth: Cry aloud (ſaith GOD) lift vp thy voyce like a trumpet, and ſhew my people their tranſgreſſion, and to the houſe of Iacob their ſinnes. And that becauſe they came with hollow and hypocritical hearts, as their vnholy and vnrighteous behauiour afterwards did witneſſe to their faces.
And therefore that muſt be looked vntounto, that we ſatiſfy Gods eyes, as well as mens, and to that end ſearch out, and caſt forth all the leauen of hypocriſie that is in our hearts: for if we doe not find it out, God will: and if we ſpare our ſelues, God will not ſpare vsus. Well we may delude our owne ſoules, but God is not mocked: outward ſeruing of him, may make the Miniſter thinke vsus vpright, & cauſe our neighbors to eſteeme vsus good Chriſtians: but except God approue of our hearts, we are neuer the better, for the good opinion that men conceiue of vsus.
This is for the exceeding comfort of ſuch as are true-hearted, and that in a double reſpect.
1 In regard of that approbation which the Lord will giuegive vsus, if he be a witneſſe of our ſincerity and faithfulneſſe. Vſe. 2 Conſol. in regard of 1. Diſcouragement.If we come to the Sermon in obedience to Gods ordinance, with a deſire to get grace thereby: if wee come to the Saerament, that we may hauehave communion: with our head Chriſt Ieſus, and that the new Teſtament or couenant of God, may be ſealed and cō firmed vntounto vsus: if we ſee our weakeneſſe, and labour to get ſtrength againſt it: if we bewaile our corruption, and ſtriue to get victory ouer it: if we perceiue the imbecillity of our faith, and would hauehave it increaſed: or want of repentance, and would hauehave it renewed: or defect of louelove, and would hauehave it augmented, and ſo come to Gods holy feaſt with an hungry appetite; we may comfortably partake of his heauenly myſteries: and whatſoeuer we imagine of our ſelues, God wil reward vsus according to that integrity which hee ſeeth in vsus. Well was it for Nathaniel, that his heart was knowne vntounto Chriſt, for otherwiſe he had loſt the praiſe of his vprightneſſe. And ſo is it with many Chriſtians: if one ſhould demaund of them whether they had faithfull hearts or not, the anſwere of many would be, I hope well, but in truth I dare not ſay ſo much: and therfore this is not the leaſt part of their happines, that god diſcerneth the truth of their hearts, better than they themſelues, do; and whereas there is ſome deceitfulneſſe in the moſt ſincere and plaine heart that is, if there be any endeauor to ſhake it off, the Lord will certainly pardon and remoue the ſame.
2 Secondly, 2. Of ſlanders,here is matter of conſolation to thoſe that are ſound hearted, in regard of the clamors and ſlanders that are raiſed againſt them: they are vſually charged to be all hypocrits, troublers of the places where they liue, and ſuch as altogether ſerue their owne turnes, in that profeſſion of religion which they make: and here is their comfort, the Lord knoweth their hearts, and he will cleare the innocent, and make their righteouſneſſe ſhine forth as the noone day: as he will iudgeand condemne all hypocrites, ſo will he manifeſt the faithfulneſſe of his owne ſeruants; Iob 16.19,and this was Iobs comfort when his friends accounted him a diſſembler: My wit neſſe is in the heanens (ſaith he,) and my record is on high.
Labour not for the meat that periſheth, but for the meat that, &c. q. d. You cannot doe both together, you cannot ſeeke the things of this life, and the things that pertaine to a better life both at once: whence this doctrine ariſeth, that
A man cannot bee both a wordling and a Chriſtian, Doct. theſe two are oppoſed, and ſet one againſt the other, as things that cannot ſtand together; A men cannot be a worldling and a Chriſtianone can not labour for theſe tranſitory things, that is, ſet his whole deſire vponupon them, and bend his whole indeuour for the obtaining of them: and withal labour for better matters, and religiouſly and vnfainedly ſeeke after them. He that perſueth after earthly things, cannot follow after heauenly things: and he that followeth after heauenly things, will not perſue after earthly things. Not but that one may be truly religious, and yet enioy the commodities of this life: but he cannot ſet his heart vponupon them, and vponupon matters of godlines: alſo no mā can be earthly minded and ſpiritually affected at one & the ſame time: nor ſeek that happines which is aboue, & that which is beneath at once: in which regard the holy Ghoſt maketh an oppoſition betwixt them, 1. Iohn 2.15.16ſaying: LoueLove not the world, neither the things that are in the world: if any man louelove the world, the louelove of the Father is not in him. Whence it is euident that a mans affections cannot be faſtened both on the world and on God. He may vſe the world, and yet louelove God: but he cannot louelove the world, but it will exclude the louelove of God: he that maketh it his felicity to enioy the things of this life, the louelove of the father is not in him neither doth he louelove the father, nor apprehend the Fathers louelove vntounto him. But what are thoſe things of the world which we muſt not louelove? he telleth vsus in the verſe following:
The luſt of the fleſh, the luſt of the eies, and the pride of life. Where by the luſt of the fleſh, are all kindes of concupiſcence meant, as in eating and drinking. 2. By the luſt of the eyes, are meant al ſuch things as content the eyes, as faire houſes, goodly paſtures, great ſtore of cattell, gorgious furniture, &c. 3. By the pride of life is meant aduancement and dignity, &c. or great men in the world any way, either in place or in eſtimatiō for any ſpeciall parts or endowments. All the things of the world may be drawne vntounto one of theſe three heads: of pleaſure, profit, or credit. And concerning all theſe he ſaith, that they are not of the Father: honeſt delights, wealth, and preferment are frō the Father, but the louelove of theſe is not frō the Father, but from the world: & therefore whoſoeuer inordinatly affecteth them, is a worldling, not a Chriſtian. Therefore the Apoſtle exhorteth the Coloſſians: If ye be riſen with Chriſt, Col. 3.1.2.ſeeke thoſe things which are aboue, and ſet your affections on things which are aboue, and not on the things which are beneath: implying that they could not do both. It is as poſſible for a man to riſe and fall, to climbe vpward, and to deſcend downeward, at the ſame inſtant, as to be godly and worldly, to aſcend to heauenwards, and to grouell to the earthwards; they cannot bee verified of the ſame perſon, at one and the ſame time. And the reaſon is taken from that of our Sauiour: Reaſon. Mat. 6.No man can ſerue two maiſters; for being of contrary diſpoſitions and affections, as God and the world, or rather the Prince of the world are: either of them would be whole maiſter, and requireth the whole man. Doth voluptuouſneſſe take place in the heart? it will not endure any matters of religion to bee thought of, or ſpoken of: but that muſt hauehave the ordering of the cogitations of the mind, and of the ſpeeches of the mouth, and of the actions of the body. Doth worldlineſſe or hautineſſe beare ſway? then will they extinguiſh all the ſparkes of goodneſſe that are in a man, and quite put out the light of religion: carying all the meditations and practiſes of the party towards the obtaining of that which is aymed at. On the contrary, if religion once get the better and begin to rule in the heart, it will root out ſinne, and make thoſe that were Sathans bondſlaues before, to become Gods free men: it will by degrees kill luſt, and couetouſneſſe, and pride: grace will be ſtil increaſing, and corruption decreaſing: ſo that they can neuer agree together, no more then can fire and water.
Which is for the confutation and ouerthrow of that dangerous errour that is in the moſt part of men, Vſe 1 that take it to be a notable point of wiſedome to ioyne theſe together, to be reoters in the earth, and yet proſeſſors of the Goſpell: ſo ordering the matter that they will neither be ſo apparantly prophane as others that notoriouſly practiſe impiety and wickedneſſe: neither be ſo ſtrict as others that exerciſe ſound mortification and holineſſe. And herein they glory that they can carry the credit both of husbands for the world, and of wiſe dealers for their ſoules: that they can enioy a preſent happineſſe in this life beyond the beſt, and yet liue in hope of bleſſedneſſe in the life to come as well as the beſt, and therein they applaud their owne wiſedome, and hauehave themſelues in admiration and for want of this they cenſure their betters of folly, and hauehave them in deriſion. But of all ſilly men, theſe are the ſillieſt, that thinke they can, ſerue both GOD and Mammon, the Lord and the world. Chriſt had not found out the depth of that wiſedome: he profeſſeth that his kingdome was not of this world: and biddeth vsus labour for the foode that endureth to eternall life, and not for that which periſheth. And therefore howſoeuer theſe vaine men bleſſe themſelues in the high eſtimation of their great policy, yet they do very palpably bewray their groſſe ignorance and ſimplicity, as all ſhall do that will try concluſions contrary to Chriſts concluſions: whatſoeuer they dreame of, in ſeeking for both, they loſe both, they hauehave neither found comfort in God, nor true contentment in the world.
Yet how generall is this errour amongſt the ſonnes of men? they make ſome reckoning that there is a God: and therefore they will now and then heare a Sermon, ſit at it, and ſpeake of it: but neuer make vſe of any thing that croſſeth them in their pleaſures, or profites: they will make a ſhew of keeping the Sabboth, by frequenting the publike exerciſes of religion; but when they are ouer, they betake them to their ſports, and recreations: But what will be the iſſue of theſe things? Our Sauiour telleth vsus in the Goſpell: for when men ſhall ſay vntounto him: Lord Lord, and bragge of the workes they hauehave done in his name, he will profeſſe vntounto them: I neuer knew you (or acknowledged you for mine) depart from me ye that worke iniquity. Matth. 7.22.23.Therefore it ſtandeth men vponupon to hauehave regard hereunto, that they deceiue not thēſelues, in thinking to hauehave fellowſhip with God and Belial together: the Apoſtle Paul telleth ſuch perſons of their end: Many there are (ſaith he) whoſe God is their belly, and whoſe glory is their ſhame, which minde earthly things. They were profeſſors, and would make ſhewes of religion, for elſe the Apoſtle would not hauehave taken the matter ſo to heart: but they tooke carnall courſes; they were addicted to their bellies, and ſought preferments in the world, and minded theſe things that are here below; but their glory was their ſhame, and their pleaſure their perdition: and whereas they pleaſed themſelues in their wiſedome, the Apoſtle could not ſpeake of them, but he muſt weep for them: Of whom (ſaith he) I told you before, & now tell you weeping, &c.
Seeing that we cannot ſet our affections both on carnall things, and on ſpirituall, let vsus reiect the worſt, Vſe. 2 and embrace the beſt: let vsus leaue the things that are momentanie, and lay faſt hold on the things that are eternall: and that we may be perſwaded hereunto the rather, let vsus weigh with our ſelues what our Sauiour here ſaith of this temporall food: He calleth it meate that doth periſh. And the like may be ſaid of all other things: Labour not for the wealth that periſheth: when we hauehave gotten all that may be gotten, what is it? it is but a corruptible treaſure, that is quickly gone: He that getteth riches, and not by right, ſhall leaue them in the middeſt of his daeies, Ier. 17.11.and at his end ſhall be a foole. When men hauehave heaped vp all the wealth that poſſibly they can, it is but as a great heap of ſnow: let the Sunne of Gods diſpleaſure ariſe vponupon it, and it preſently melteth and vaniſheth: but ſuppoſe riches do continue with vsus, there is ſuch corruption in our hearts, that they are rather likely to poyſon and infect vsus, then any way to further vsus in the courſe of godlineſſe: therefore are they called wicked Mammon. We do account him a ſilly man, that will accept of money, or meate, or garments that are ſuſpected to be infectious, in that they come from ſuch as hauehave had the plague-ſoare running vponupon them: and yet certainly theſe things cannot be in any degree ſo dangerous as riches are vntounto thoſe that lay open their hearts as it were to entertain the louelove of them: the former do but endanger this preſent life: the latter do vndoubtedly (without repentance) depriue men of euerlaſting life: and therefore exceeding great is their madnes that will ſo eagerly purſue after ſuch vanities, eſpecially ſeeing by reaſon of the vncertainty of their life, they hauehave not any aſſurance to enioy thē, no not one houre: wheras grace (as after ſhall be ſhewed) is an incomparable & an incorruptible Iewel, which they muſt needs ſorgo while they ſo greedily hūt after theſe trifles of the world. But that there be no miſtaking of that which hath bene ſpoken, we muſt vnderſtand that the purpoſe of it hath not bene to withdraw any from labouring in his calling, and prouiding for himſelfe and his family: but onelyonly to perſwade men in all their labours to ſerue God, and in ſeeking earthly things to propoſe vntounto themſelues an heauenly end: that in following the world they may not forſake God, and in getting the things that are fading & periſhable, they do not loſe the things that are permanent and eternall.
But for the meate that endureth to euerlaſting life. We heard what we muſt not labour for: now Chriſt ſheweth what we muſt labour for, to wit, Grace and the meanes thereof; whence the doctrine is, Doctr. 4 that
They are moſt prouident for themſelues, They are the beſt husbands that labor moſt for grace. Prou. 2, 4.whoſe greateſt labour is for Grace.
Therefore ſeeing it cānot be attained vntounto without diligence, Chriſts counſell is to vſe all carefull endeuour to get it. So likewiſe Salomon aduiſeth vsus to ſeeke for vnderſtanding as for ſiluer, and to ſearch for it as for treaſures. So that it is Gods ordinance that men ſhould labour for it, if they would hauehave it. Earthly things will not be had but by labour and toile, much leſſe theſe things which are of greater value. And whereas men may ſet others aworke for the obtaining of outward matters, they themſelues may be at home in their houſes, and others labouring for them abroad: it is otherwiſe in the matters of Grace, a man muſt trauel for it in his owne perſon, if euer he intend to get it: he himſelfe muſt pray, heare the Word, vnderſtand it, apply it and make vſe of it: the greateſt Monarch…n the world, muſt performe theſe and the like duties, and not bid his ſeruants do theſe things for him. And to encourage vsus the rather to ſet vponupon this worke, Reaſons. 1 the Lord hath promiſed vsus certain ſucceſſe, as in that former place of the Prouerbs: If thou ſeekeſt her as ſiluer &c. then ſhalt thou find the knowledge of God. Others may take a great deale of paines, & yet not ſpeed well: Pro 2.5.they may riſe early, & go to bed late, & eate the bread of carefulnes, hoping to be rich, & yet be ſtill poore: men may labour to be applauded of al, & yet be derided of all: ſeeke to hauehave all crouch vntounto them, and yet hauehave all to liſt vp themſelues againſt them: ſtudie and beate their heads how to liue a pleaſant life, and yet none be more vexed and tormented then they: but thoſe that ſpend their paines in ſeeking of Grace, ſhall neuer loſe their labour, nor miſſe of their marke, but alwaies obtaine that which they doe deſire. And when once they hauehave poſſeſſion of it, it will abide with them: they cannot loſe it though they would; it is ſo durable and permanent, that it will neuer decay: and ſo vnited and ingrafted into the nature of the parties, that it can by no poſſible meanes be wholy taken away: nay nor caſt away. And therefore as in other things, ſo in this, the continuance of it, addeth greatly vntounto the worth of it. To hauehave a leaſe is better thē to be a tēnant at wil: a…ſe ſimple is more deſireable then a leaſe: 1 Peter 1.4.now grace is a perpetuall inheritance that farre ſurpaſſeth all that the world can affoord. A man muſt leaue his earthly inheritance and aboundance he knoweth not how ſoone, neither can his great ſubſtance deſcend into the graue with him, neither can he ſo make it ouer vntounto his ſeed, Iſal 49.17.but that they may be defrauded of it: but the heauenly treaſure is ours whiles wee liue, and when we die, and after death, yea at, & after the reſurection for euermore. And as the perpetuity ſo alſo the excellencie of this in it owne nature ſhould be a forcible motiue vntounto vsus, and ſet an edge vponupon our affections to perſue after it continually. For whereas other things are dangerous and hurtfull, this is alwaies profitable and helpfull; it maketh vsus bleſſed in this preſent life, and in the life to come: it bringeth with it the comfort of the ſpirit, the feeling of gods louelove and fauour, and the comfortable vſe of all outward good things. We are not likely, at leaſt not certaine, to continue here many daies: and what an vnſpeakeable comfort then is it, to be aſſured that when we goe from men, we ſhall goe to God, and when we leaue the earth, wee ſhall inherit heauen, that we ſhall hauehave peace at our death, and glory after our death? If the peſtilence enter into our houſes, or take hold of our owne perſons, when none dare come vntounto vsus, then God will be with vsus: though our bodies be inſected, yet our ſoules can neuer be ſo infected, if we hauehave grace in our hearts, but that God dareth to enter into our houſes to viſite vsus; and when our ſoules ſhall be parted from our bodies, he wil not thinke it too much to giuegive them a place of reſt with himſelfe in his owne kingdome, & at length vnite them to our bodies againe, that they may enioy euerlaſting bliſſe together, as they hauehave bene imployed in Gods ſeruice together.
Seeing then, Vſe 1 that the benefit of labouring for grace, is ſo great, this ſerueth to reproue thoſe that are ſlothfull in the things of God: ſlothfull in repairing to the Word, and in mingling the ſame with faith in their hearts: ſlothfull in trauelling with their owne ſoules, in examining their hearts, and laying the edge of gods threatenings to their corruptions for the cutting off of the ſame. Theſe men thinke that grace will grow as weedes doe, without any plowing, manuring or ſowing of the ground: though they neuer pray earneſtly, nor heare carefully, nor be at any paines, for the reforming of their hearts, or of their liues, yet they thinke they ſhall hauehave goodnes enough by an ordinary courſe, and conclude that heauen ſhall be caſt vponupon them, whether they will or not, as if God could not chuſe but ſaue their ſoules. But theſe fooliſh men doe altogether deceiue themſelues, and they ſhall find by woful experience, that except they ſet their minds & hearts, & tongues & hands, and all the powers and parts of ſoule and body on worke, they ſhall neuer attaine vntounto any godlineſſe at all, and therefore of neceſſity be depriued of euerlaſting life.
But we like of the Word, Obiect. and louelove the preaching, and preachers thereof? Anſw. But what meaſure of faith and of other graces of Gods ſpirit hauehave you gotten thereby? if you be diſtitute of thoſe, it is ſure you hauehave not laboured as you ſhould for the ſame: for whoſoeuer ſeeketh, findeth. Talking of gold & ſiluer & the like, and declaring to others how much we affect them, wil not keepe vsus from penury: we muſt ſo labour for them, as that we get them, if we would be rich men. A ſluggard may deſire to get the victory, but he muſt fight for it that will hauehave it: and the like holds in ſpirituall things: thoſe that would be partakers of them, muſt vſe the meanes that God hath appointed for the accompliſhing of their deſire.
And therefore this rebuke lights vponupon the heads of all ſuch ſluggards, as will not beſtir them in this weighty matter, nor liue in the field of grace; nay whē the crop of grace is brought home vntounto their houſes, they wil not open their dores to receiue it: they wil not ſo much as giuegive attention to the word, but are like the high way ſide, that doth not ſo much as receiue the ſeede that is caſt vponupon it, but lette the Diuell catch away all from them.
Secondly, Vſe 2 this may be an Apologie for thoſe that are faithfull and painefull, in ſeeking for the Word: if it be a thing ſo exceeding neceſſary, then are not they to be blamed, that are content to vndergo any toile for the obtaining of it: it is no preciſeneſſe nor needles labour: neither are ſuch to be checked and reprehended, but rather to be cōmended and encouraged: for this is it that is foretold in Daniel: Dan. 12.4.Many ſhall run to and fro, and knowledge ſhall abound. If men hauehave a dangerous ſicknes, they ſeeke help from the Phiſition though far off, & none findes fault with them, nor makes queſtion, why they ſhould ſeek to be healed. If houſeholders want prouiſiō at home, they wil repaire to the market, & none cries out vponupon them, What wretched men are theſe that cannot keepe them from the market? hauehave they not oxen, and ſheep at home? for though they hauehave, men are ſo wiſe as to conſider, that they are not made ready for their turn. Now if they are not blamed, nor indeed blame worthy that do thus ſeeke for corporall Phiſicke, and ſood, then why ſhould they be blamed by Papiſts and ſuch as are Popiſhly affected, that ſeeke for that which is ſpirituall, Se the 2. Sermon one Mark. 14. Doct 6.it being far more requiſite and neceſſary?
Which the ſonne of man ſhall giuegive &c. Doct.
The efficacie of the Word, Doct. 5 The efficacie of the word and Sacrament of Chriſt.and Sacrament is from Chriſts owne hand. Whoſoeuer would hauehave grace, muſt receiue it from Chriſt himſelfe: hence is that promiſe made vntounto the Iſraelites: The Lord thy Gods will circumciſe thy heart, and the heart of thy ſeed, that thou maleſt louelove the Lord thy God with all thine heart, and with all thy ſoule, that thou maieſt liue. They to whom it did belong to circumciſe their bodies, could goe no further then the outward circūciſion: it was God only that could cut off the corruption of their hearts, and frame them vntounto obedience: & that which is ſpoken concerning that one Sacrament, holdeth as true in all the reſt: man can giuegive only the externall ſignes, God muſt giuegive the inward vertue. And the reaſons why it pertains vntounto Chriſt, & is a work of the Godhead only, are diuers.
Firſt, Reaſons. 1 one is taken out of the text, where it ſaid: Him hath the Father ſealed: it is Chriſt his office vntounto which the Father hath ordained him: he alone hath commiſſion and warrant to deale in it: and whoſoeuer elſe doth arrogate that vntounto himſelfe, is an intruder, and ſhall be puniſhed, for that he goeth about to thruſt Chriſt out of his chaire.
Secondly, as it belongs to him, ſo he alone is of ability to doe it: none beſides him can deale with the heart, wherein this worke doth principally conſiſt. He onelyonly knowes it, and he alone can cure it: as the firſt Adam did kill vsus, 1 Cor 15.45.ſo the ſecond Adam muſt quicken vsus. No man can giuegive natural life vntounto another, no not that which brutiſh creatures doe enioy, nay nor ſo much as that which plants doe liue by: much leſſe can any one giuegive ſpirituall life vntounto another. Paul may plant, and Apolos may water, but God alone giueth the increaſe.
Thirdly experience will confirme vsus in this point: for who be the mē vponupon whom the ordinances of God are vſually moſt effectuall? euen the moſt vnlikely of all other in the eye of reaſon: many of them being very filly and of maruellous weake and ſlender capacity: others violently caried with ſundry grieuous and ſtrong corruptions, of anger, pride, raging luſts, and the like. And therein doth the power of God more clearly manifeſt it ſelfe in ouerthrowing the ſtrong holds of the Diuell, Mat. 11.25.&c. Our Sauiour magnifieth Gods name, ſaying: I praiſe thee Father, Lord of heauen & earth, that thou haſt hid theſe things from the wiſe & prudent, and reuealed them vntounto babes. And when the Apoſtle had ſpoken of many notorious and abhominable ſinners, 1 Cor. 6.9.10.11.as fornicators, Idolaters, adulterers, buggerers &c. he addeth, And ſuch were ſome of yee: but you are waſhed, but ye are ſanctified, &c. If we might make the choice of thoſe that ſhould be conuerted, we would hauehave good natured ciuill men, and wiſe and politicke men, and noble and great men to fill vp the number, that God might that way be more honored, and religion countenanced: but God in his wiſedome taketh another courſe that maketh more for his glory: he chuſeth the worſt to make them beſt: and not many wiſe, 1 Cor. 1.26.27.nor many noble, are called.
But God hath choſen the fooliſh things of the world to confound the wiſe, and the weake things of the world to confound the mighty, &c. that the whole worke, and the glory thereof, may be attributed to him alone.
This ſhould inſtruct vsus to go out of our ſelues, Vſe 1 and to looke beyond ſenſe and reaſon, when we are to meddle with the things of God: not to thinke we are of capacity ſufficient to conceiue the myſteries of ſaluation, but to call vponupon the Lord for aſſiſtance.
Neither let vsus reſt vpō the act done in hearing of the Word, or receiuing of the Sacrament, as if thereby grace muſt needes be conueyed vntounto vsus: for we may partake of thoſe ordinances of God to our greater ruine, as Iudas and Simon Magus did.
Further let vsus be admoniſhed hence not to depend vponupon the excellency of the Miniſter: for it is God, not man that giueth working to his ordinances. God indeed may heare their prayers, but he himſelfe doth the whole worke. Moſes was a rare Miniſter, yet he could not giuegive grace vntounto the Iſraelites, but many of them periſhed that receiued the Sacrament. 1 Cor. 10.5.Iohn Baptiſt alſo was a rare Miniſter, yet he could onelyonly baptize with water: Chriſt muſt baptize with holy Ghoſt, and with fire.
On the other ſide, doth the vertue of the ordinances depend on God? then let vsus not be diſcouraged in regard of the weakneſſe of the Miniſter, or of the outward meanes: for though neither the party adminiſtring, nor the things adminiſtred can breake our hearts, and worke grace therein, yet the Lord can and will do it: therefore let vsus not thinke the worſe of that precious Iewell, becauſe it is brought by a ſimple meſſenger, and and in a plaine boxe, as it were: neither let vsus lightly eſteeme of pure gold, becauſe it is carryed in a leatherne bagge, but let vsus value the gift according to the worth of it, and according to the diguity of the giuer.
If men ſhould iudge according to corrupt reaſon, they would neuer thinke that a poore man by ſpeaking vntounto them, by powring a little water vponupon them, and by giuing them a little quantity of bread and wine, ſhould make them Kings and fellow-heires with Chriſt Ieſus for euer: but if in this gift we looke vntounto the Sonne of man whom God the Father hath ſealed and ordayned for that purpoſe, and caſt the eye of our faith vponupon the promiſes that are made through him, and the all ſufficient power that is in him, we ſhall eaſily conceiue that all this may be wel effected: for he is a rich fountaine, Of whoſe fulneſſe we all receiue. What though our capacity be ſlender? Gods word giueth wiſedome to the ſimple. Pſal. 19.7. Ezek. 36.26.What though our hearts be hard? GOD is able and ready to ſoften them. What though we hauehave plaid the hypocrites? So had theſe here vntounto whom our Sauiour directeth this exhortation. They pretended to ſeeke for the bread of life, when their coming was onelyonly to hauehave their bellies filled: yet Chriſt doth not caſt them off, but biddeth them labour for the food that endureth to eternall life: and then promiſeth to giuegive them eternall life. And ſo will he deale with vsus, albeit we hauehave bene diſſemblers: yet if now we turne from our hollowneſſe to ſoundneſſe, and from our hypocriſie to plaineneſſe, we ſhall be ſure of a bleſſing.
This is further for the great conſolation of all Gods faithfull ſeruants. Vſe. 1 Is the vertue and effectuall working of the Word and Sacrament the gift of Chriſt, by the appointment of the Father, through the grace of the holy Ghoſt? then certainly they are highly in Gods fauour on whom this is beſtowed. If once we hauehave any teſtimony of grace, the Lord hath greatly magnified his louelove towards vsus: according to that ſpeech vttered by Wiſdomes own mouth: Bleſſed is the that man findeth me, he ſhal receiue life and fauour from the Lord: And therfore (as Chriſt telleth the woman of Samaria) if we knew who it is that offereth ſuch mercy, and what the gift of God is, we would eſteeme it more highly, and ſeeke it more earneſtly then ordinarily we do. The Manna that they had in the wilderneſſe was counted excellent food; and they extraordinarily graced and fauored that did eate thereof, becauſe Angels were the Miniſters of it: how excellent then is this heauenly Manna, which is by Chriſts owne hand conueyed vntounto vsus, and made effectuall for our good and comfort? Surely we can neuer be ioyfull and thankfull enough for this ineſtimable treaſure.
The end of the eight Sermon.