Twenty-Six Sermons, Sermon 3
A Lent-SERMON Preached at WHITE-HALL,Serm. 3. February 20. 1628. SERMON III.
James 2.12.
So ſpeak ye, and ſo Do, as they that ſhall be Judged by the law of Liberty.
THis is one of thoſe ſeven Epiſtles, which Athanaſius and Origen call'd Catholick; that is, univerſal; perchance becauſe they are not directed to any one Church, as ſome others are, but to all the Chriſtian world: And S. Hierom call'd them Canonical; perchance becauſe all Rules, all Canons of holy Converſation are compriz'd in theſe Epiſtles: And Epiphanius, and Oecumenius call'd them Circular; perchance, becauſe as in a Circle, you cannot diſcern which was the firſt point, nor in which, the compaſs begun the Circle; ſo neither can we diſcern in theſe Epiſtles, whom the Holy Ghoſt begins withall, whom he means principally, King or Subject, Prieſt or People, Single or Married, Husband or Wife, Father or Children, Maſters or Servants; but Univerſally, promiſcuouſly, indifferently, they give All rules, for All actions, to All perſons, at All times, and in all places; As in this Text, in particular, which is not, by any precedent, or ſubſequent relation, by any connexion or coherence, directed upon any company, or any Degree of Men: for the Apoſtle does not ſay, Ye Princes, nor ye people; but ye, ye in general, to all, So ſpeak ye, and ſo do, as they that ſhall be judged by the law of liberty: So theſe Epiſtles are Catholick, ſo they are Canonical, and they Circular ſo. But yet, though in a Circle we know not where the compaſs began, we know not which was the firſt point; yet we know, that the laſt point of the Circle returns to the firſt, and ſo becomes all one; and as much as we know the laſt, we know the firſt point. Since then the laſt point of that Circle, in which God hath created us to move, is a kingdome (for it is the kingdom of heaven) and it is a Court (for it is that glorious Court, which is the preſence of God, in the communion of his Saints) it is a fair and a pious conception, for this Congregation, here preſent now in this place, to believe, that the firſt point of this Circle of our Apoſtle here, is a Court too; and that the Holy Ghoſt, in propoſing theſe duties in his general Ye, does principally intend, ye that live in Court, ye whom God brings ſo neer to the ſight of himſelf, and of his Court in heaven, as that you have always the picture of himſelf, and the pourtraiture of his Court in your eyes: for a Religious King is the Image of God, and a Religious Court is a Copy of the Communion of Saints. And therefore be you content to think, that to you eſpecially our Apoſtle ſays here, Ye, ye who have a nearer propinquity to God, a more aſſiduous converſation with God, by having better helps then other inferior ſtations do afford (for though God be ſeen in a weed, in a worm, yet he is ſeen more clearly in the ſum) So ſpeak ye, and ſo Do, as they that ſhall be judged by the law of liberty.
Now,Diviſio. as the firſt Divels were in heaven (for it was not the puniſhment which they feel in Hell, but the ſin which they committed in heaven, which made them Divels) and yet the fault was not in God, nor in the place; ſo if the greateſt ſins be committed in Courts (as even in Rome, where they will needs have an Innocent Church, yet they confeſs a guilty Court) the faults are perſonal, theirs that do them, and there is no higher author of their ſin. The Apoſtle does not bid us ſay, that it is ſo in Courts; but leſt it ſhould come to be ſo, he bids us give theſe rules to Courts, So ſpeak ye, and ſo Do, as they that ſhall be judged by a law of liberty. Firſt then, here is no expreſs precept given, no direct commandment, to ſpeak: The Holy Ghoſt ſaw, there would be ſpeaking enough in Courts; for, though there may be a great ſin in ſilence, a great prevarication in not ſpeaking in a good cauſe, or for an oppreſſed perſon; yet the loweſt voice in a Court, whiſpering it ſelf, ſpeaks a loud, and reaches far; and therefore, here is onelyonly a rule to regulate our ſpeech, Sic loquimini, So ſpeak ye. And then, as here is no expreſs precept for ſpeaking, ſo here is no expreſs precept for Doing; The Holy Ghoſt ſaw, there would be Doing enough, buſineſs enough in Court: for, as ſilence, and halfe ſilence, whiſpering, may have a loud voice; ſo, even undoing may be a buſie Doing; and therefore, here's onelyonly a Rule to regulate our Doings too, Sic facite, So do ye. And laſtly, as there is ſpeaking enough, even in ſilence, and Doing enough, even in undoing, in Court; So the Court is alwayes under judgement enough. Every diſcontented perſon that hath miſs'd his preferment, though he have not merited it; every drunkard that is over-heat, though not with his own wine; every conjecturing perſon, that is not within the diſtance to know the ends, or the ways of great Actions, will Judge the higheſt Counſels, and Executions of thoſe Councels. The Court is under judgement enough, and they take liberty enough; and therefore here is a rule to regulate our liberty, A law of liberty: So ſpeak ye, and, &c. But though for the more benefit of the preſent congregation, we fix the firſt point of this Circle, that is, the principal purpoſe of the Holy Ghoſt, upon the Court; yet our Text is an Amphitheater. An Amphitheater conſiſts of two Theaters: Our Text hath two parts, in which, all men, all may fit, and ſee themſelves acted; firſt, in the obligation that is laid upon us, upon us all, Sic loquimini, ſic facite: And then in the Reaſon of this Holy diligence, and religious cautelouſneſs, Quia judicandi, Becauſe you are all to be judged, by, &c. which two general parts, the Obligation, and the Reaſon, flowing into many ſub-divided branches, I ſhall, I think, do better ſervice, both to your underſtandings, and to your memory, and to your Affections, and Conſciences, to preſent them as they ſhall ariſe anon, in their order, then to pour them out, all at once now.
Part I. Loquimini.Firſt then, in our firſt part, we look to our Rule, in the firſt Duty, our ſpeaking; Sic loquimini, So ſpeak ye. The Comique Poet gives us a good Caution, Si ſervus ſemper conſueſcat ſilentio, fiet nequam; That ſervant that ſays nothing, thinks ill. As our Nullifidians, Men that put all upon works, and no faith; and our Soliſidians, Men that put all upon faith and no works, are both in the wrong; So there is a danger in Multi loquio, and another in Nulli loquio: He that ſpeaks over-freely to me, may be a Man of dangerous converſation; And the ſilent and reſerv'd Man, that makes no play, but obſerves, and ſays nothing, may be more dangerous then he: As the Romane Emperor profeſſed to ſtand more in fear of one pale man, and lean man, then of twenty that ſtudyed and purſued their pleaſures, and lov'd their eaſe, becauſe ſuch would be glad to keep things in the ſtate they then were, but the other ſort affected changes: ſo for the moſt part, he that will ſpeak, lies as open to me, as I to him; ſpeech is the Balance of converſation. Therefore, as God is not Merx, but pretium; Gold is not ware, but the price of all ware; So ſpeaking is not Doing, but yet fair ſpeaking prepares an acceptation before, and puts a value after, upon the beſt actions. God hath made other Creatures Gregalia, ſociable, beſides man; Sheep, and Deer, and Pigeons, will flock, and herd, and troup, and meet together; but when they are met, they are not able to tell one another why they meet. Man onelyonly can ſpeak; ſilence makes it but a Herding: That that makes Converſation, is ſpeech, Qui datum deſerit, reſpuit datorem, ſays Tertullian. He that uſes not a benefit, reproaches his Benefactor. To declare Gods goodneſs, that hath enabled us to ſpeak, we are bound to ſpeak: ſpeech is the Glue, the Cyment, the ſoul of Converſation, and of Religion too.
Now, your converſation is in heaven; and therefore loquimini Deo, firſt ſpeak to him that is in heaven, ſpeak to God. Some of the Platonique Philoſophers thought it a profanation of God, to ſpeak to God; They thought, that when our Thoughts were made Prayers, and that the Heart flow'd into the Tongue, and that we had inveſted and apparel'd our Meditations with words, this was a kinde of Painting, and Dreſſing, and a ſuperfluous diligence, that rather taſted of humane affections, then ſuch a ſincere ſervice, as was fit for the preſence of God; OnelyOnly the firſt conceptions, the firſt ebullitions and emanations of the ſoul, in the heart, they thought to be a fit ſacrifice to God, and all verball prayer to be too homely for him. But God himſelf, who is all ſpirit, hath yet put on bodily lineaments, Head, and Hands, and Feet, yea and Garments too, in many places of Scripture, to appear, that is, to manifeſt himſelf to us: And when we appear to God, though our Devotion be all ſpiritual, as he is all ſpirit, yet let us put on lineaments and apparel upon our Devotions, and digeſt the Meditations of the heart, into words of the mouth. God came to us in verbo, In the word; for Chriſt is, The word that was made fleſh. Let us, that are Chriſtians, go to God ſo, too, That the words of our mouth, as well as the Meditations of our heart, may be acceptable to him. Surely, God loves the ſervice of Prayer, or he would never have built a houſe for Prayer; And therefore we juſtly call Publique prayer, the Liturgy, Service: Love that place, and love that ſervice in that place, Prayer. They will needs make us believe, that S. Francis preached to Birds, and Beaſts, and Stones; but they will not go about to make us believe that thoſe Birds, and Beaſts, and Stones joyned with S. Francis in Prayer. God can ſpeak to all things; that's the office of Preaching, to ſpeak to others: But, of all, onelyonly Man can ſpeak to God; and that's the office of Prayer. It is a bleſſed converſation, to ſpend time in Diſcourſe, in Communication with God. God went his way, as ſoon as he had left communing with Abraham. Gen. 18. ult.When we leave praying, God leaves us: But God left not Abraham, as long as he had any thing to ſay to God; And we have always ſomething to ſay unto him. He loves to hear us tell him, even thoſe things which he knew before; his Benefits in our Thankfulneſs, And our ſins in our Confeſſions, And our neceſſities in our Petitions. And therefore having ſo many Occaſions to ſpeak to God, and to ſpeak of God, David ingeminates that, and his ingemination implies a wonder, O that men would (And it is ſtrange if Men will not) O that men would, ſays he more then once or twice, O that men would praiſe the Lord, and tell the wondrous works that he hath done for the ſons of Men! for, David determines not his precept in that, Be thankful unto him; for a Tnankfulneſs may paſs in private,Pſal. 100.4. But Be Thankful unto him, and ſpeak good of his name. Glorifie him in ſpeaking to him, in ſpeaking of him, in ſpeaking for him.
Diis.Loquimini Deo, ſpeak to God; And loquimini Diis, ſpeak to them whom God hath call'd Gods. As Religious Kings are bound to ſpeak to God by way of prayer; ſo thoſe who have that ſacred office, and thoſe that have that Honorable office to do ſo, are bound to ſpeak to Kings by way of Counſel. God hath made all good men partakers of the Divine Nature; They are the ſons of God, The ſeed of God; But God hath made Kings partakers of his Office, and Adminiſtration. And as between man and himſelf, God hath put a Mediator, that conſiſts of God and Man; ſo between Princes and People, God hath put Mediators too, who conſider'd in themſelves, retain the nature of the people (ſo Chriſt did of man) but conſider'd in their places, have fair and venerable beams of his power, and influences of him upon them. And as our Mediator Chriſt Jeſus found always his Fathers ears open to him; ſo do the Church and State enter bleſſedly and ſucceſsfully, by theſe Mediators, into the ears of the King. Of our Mediator Chriſt himſelf,Heb. 5.7. it is ſaid, That he offered up prayers, and ſtrong cryes, and Tears; Even Chriſt was put to ſome difficulties in his Mediation for thoſe that were his; But he was heard, ſays that text, in that he feared. Even in thoſe things, wherein, in ſome emergent difficulties, they may be afraid they ſhall not, theſe Mediators are graciouſly and opportunely heard too, in the due diſcharge of their offices. That which was Davids prayer, is our poſſeſſion,Pſal. 36.11. our happineſs, Let not the foot of Pride come againſt us: we know there is no Pride in the Head; and becauſe there is no fault in the Hands neither, that is, in them, into whoſe hands this bleſſed Mediatorſhip is committed, by the great places of power, and Councel, which they worthily hold; the foot of pride, forraign, or home-oppreſſion, does not, ſhall not tread us down. And for the continuation of this happineſs, let me have leave to ſay, with Mordicai's humility, and earneſtneſs too, to all ſuch Mediators,4.14. that which he ſaid to Eſther, Who knows, whether thou beeſt not brought to this place for this purpoſe, To ſpeak that, which his ſacred and gracious ears, to whom thou ſpeakeſt, will always be well pleaſed to hear, when it is delivered by them, to whom it belongs to ſpeak it, and in ſuch humble and reſerved manner, as ſuch ſoveraign perſons as owe an account but to God, ſhould be ſpoke too? Sic loquimini Deo, So let Kings ſpeak to God, (that was our firſt) Sic loquimini Diis, So let them, whom Kings truſt, ſpeak to Kings, whom God hath called Gods, (that was our ſecond.) And then, a third branch in this rule of our firſt duty, is, Sic loquimini imaginibus Dei, So ſpeak you to Gods Images, to Men of condition inferior to your ſelves; for they alſo are Images of God, as you are.
And this is truely,Imaginibus Dei. moſt literally the purpoſe of the Apoſtle here, That you under-value no Man for his outward appearance;Verſ. 2. That your over-value no man for his goodly apparel, or Gold Rings; That you ſay not to a poor man, Stand thou there; Verſ. 3.or if you admit him to ſit, Sit here under my footſtool. But it is a precept of Acceſſibleneſs, and of Affability; Affability, that is, A civility of the City of God, and a Courtſhip of the Court of heaven, to receive other Men, the Images of God,Apoc. 3.20. with the ſame eaſineſs that God receives you. God ſtands at the Door, and knocks, and ſtays our leiſure, to ſee if we will open, and let him in: Even at the door of his Beloved, he ſtood, and knocked, till his head was filled with dew, and his locks with the drops of the night. Cant. 5.2.But God puts none of us to that, to which he puts himſelf, and his Chriſt: But, Knock, ſays he, and it ſhall be opened unto you; Mat. 7.7.No ſtaying at the door, opened as ſoon as you knock. The neareſt that our Expoſitors can come, to finde what it was that offended God, in Moſes ſtriking of the Rock for water, is, that he ſtrook it twice; Num. 20.10.that he did not believe that God would anſwer his expectation at one ſtriking. God is no in-acceſſible God, that he may not be come to; nor inexorable, that he will not be moved, if he be ſpoken to; nor dilatory, that he does not that he does, ſeaſonably. Daniel preſents God Antiquum Dierum, as an Old Man;Ambro. but that is as a Reverend, not as a froward perſon. Mens in ſermonibus noſtris habitat, & gubernat verba: The ſoul of man is incorporate in his word; As he ſpeaks, we think he thinks: Et bonus paterfamilias, in illo primo veſtibulo aeſtimatur, ſays the ſame Father. As we believe that to be a free houſe, where there is an eaſie entrance; ſo we doubt the leſs of a good heart, if we finde charitable and courteous language. But yet there is an exceſs in this too, in this ſelf-effuſion, this pouring of a mans ſelf out, in fair, and promiſing language. Inacceſſibleneſs is the fault, which the Apoſtle aims at here: and truly the moſt inacceſſible Man that is, is the over-liberal, and profuſe promiſer: He is therefore the moſt inacceſſible, becauſe he is abſent, when I am come to him, and when I do ſpeak with him. To a retir'd, to a reſerv'd man, we do not eaſily get; but when we are there, he is there too: To an open and liberal promiſer we get eaſily; but when we are with him, he is away, becauſe his heart, his purpoſe is not there. But, ſic loquimini Deo, ſo ſpeak ye to God (that's a remembrance to Kings) Sic loquimini Diis, ſo ſpeak ye to them whom God hath call'd Gods (that's a remembrance to Mediators between Kings and Subjects.) Sic loquimini Imaginibus Dei, ſo ſpeak ye to Gods Image, to all men (that's a remembrance to all that poſſeſs any ſuperiority over others) as that your loquimini may be accompanied with a facite, your ſaying with Doing, your good words with good actions: for ſo our Apoſtle joyns them here, So ſpeak ye, and ſo Do: and ſo we are come to our ſecond rule; from the rule of our Words, to the Rule of our Actions.
Facite.John Baptiſt was all voice, yet John Baptiſt was a fore-runner of Chriſt. The beſt words are but words, but they are the fore-runners of Deeds: but Chriſt himſelf, as he was God himſelf, is Purus Actus, all Action, all Doing. Comfortable words are good cordials; They revive the ſpirits, & they have the nature of ſuch occaſional phyſick: but Deeds are our food, our dyet, & that that conſtantly nouriſhes us.1 John 3.18. Non verbo, ſays the Apoſtle; Let us not love in word, nor in tongue; but in Deed, and in Truth. Not that we may not love in words; but that our Deeds are the true ſeals of that love, which was alſo love,Ambroſe. when it was in words. But Ne quod luxuriat in flore, attenuetur & hebetetur in fructu; leſt that tree that blew early and plentifully, blaſt before it knit, ſecond your good words with actions too. It is the Husbandry and the Harveſt of the righteous man; (as it gather'd in David) The Mouth of the righteous ſpeaketh wiſdom:Pſal. 37.30. ſo we read it; there it is in the Tongue, in words onelyonly: The Vulgar hath it, Meditatur, He Meditates it; ſo the heart is got in. But the Original, Hagah, is noted to ſignifie, fructificavit, He brings forth fruits thereof; and ſo the Hand is got in too: And when that which is well ſpoken, was well meant, and hath been well expreſſed in Action, that's the Husbandry of the righteous Man; then his Harveſt is all in. It is the way of God himſelf; Philo Judaeus notes,Exod. 20.18. that the people are ſaid to have ſeen the noiſe, and the voice of God; becauſe, whatſoever God ſays, it determines in Action: If we may hear God, we may ſee him; what he ſays, he does too. Therefore from that example of God himſelf, S. Gregory directs us; We muſt, ſays he, ſhew our Love, Et veneratione ſermonis, & Miniſterio largitatis, what a fair reſpect in words, and what a reall ſupply in Deeds. Nay, when we look upon our pattern, that is, God, Tertullian notes well, That God prevented his own ſpeaking, by Doing; Benedicebat, quae benefaciebat; firſt he made all things Good, and then he Bleſſed them, that they might be better; firſt he wrought, and then he ſpoke. And ſo Chriſts way and proceeding is preſented to us too; ſo far from not Doing when he ſpeaks, as that he Does before he ſpeaks.Acts 1.1. Luke ult. 19. Chriſt began to Do, and to Teach, ſays S. Luke; but firſt to Do. And He was mighty in Deeds, and in words; but firſt in Deeds. We cannot write ſo well as our Copy, to begin alwayes at Deeds, as God, and his Chriſt; But yet let us labor to write ſo fair after it, as firſt to afford comfortable words; and though our Deeds come after, yet to have them from the beginning in our intention; and that we do them, not becauſe we promiſed, but promiſe becauſe we love to do good, and love to lay upon our ſelves the obligation of a promiſe. The inſtrument and Organ of Nature was the eye; The Natural Man finds God in that he ſees, in the Creature. The Organ of the Law, which exalted, and rectified Nature, was the Hand; Fac hoc & vives; perform the law, and thou ſhalt live. So alſo, the Organ of the Goſpel is the Ear, for faith comes by hearing; But then the Organ of faith it ſelf, is the Hand too; A Hand that lays hold upon the Merits of Chriſt, for my ſelf; and a Hand that delivers me over to the Church of God, in a holy life, and exemplary Actions, for the edification of others. So that All, All from nature to Grace, determines in Action, in Doing good. Sic facite Deo, ſo do good to God, in reall aſſiſting his cauſe: Sic facite Diis, ſo do good to them, whom God hath called Gods, in reall ſecondings their religious purpoſes: Sic facite Imaginibus Dei, ſo do good to the Images of God, in reall relieving his diſtreſſed Members, as that you do all this, upon that which is made the Reaſon of all, in the ſecond part of this text, Becauſe you are to be judged by the law of liberty.
Timor futuri judicii hujus vitae praedagogus. Part. II. Baſil.Our School-Maſter to teach us to ſtand upright in the laſt judgement,Judicium. is the Meditation, and the fear of that judgement, in this life. It is our School-maſter, and School-maſter enough. I ſaid unto the fool,Pſal. 75.5. thus and thus, ſays David: And I ſaid unto the wicked, thus and thus, ſays he: for, ſays he, God is the Judge: He thought it enough to enlighten the underſtanding of the fool, enough to rectifie the perverſeneſs of the wicked, if he could ſet God before them, in that Notion, as a Judge: for, this is one great benefit from the preſent contemplation of the future judgement, that whoſoever does truly, and adviſedly believe, that ever he ſhall come to that judgement, is at it now; He that believes that God will judge him, is Gods Commiſſioner, Gods Delegate, and, in his name, judges himſelf now. Therefore it is a uſeful miſtaking, which the Romane Tranſlation is fallen into, in this Text, in reading it thus, Sicut incipientes judicari; So ſpeak ye, and ſo Do, as they upon whom the judgement were already begun. For, Qui timet ante Chriſti Tribunal praeſentari, Aug.He that is afraid to be brought to the laſt judgement, hath but one Refuge, but one Sanctuary, Aſcendat Tribunal Mentis ſuae, & conſtituat ſe ante ſeipſum; Let him cite himſelf before himſelf, give evidence himſelf againſt himſelf; and ſo guilty as he is found here, ſo innocent he ſhall ſtand there. Let him proceed upon himſelf, as Job did,9.28. and he is ſafe; I am afraid of all my ſorrow, ſays he; Afraid that I have not ſaid enough againſt my ſelf, nor repented enough; Afraid that my ſorrows have not been ſincere, but mingled with circumſtances of loſs of health, or honour, or fortune, occaſioned by my ſins; and not onelyonly, not principally for the ſin it ſelf. I am afraid of all my ſorrowes, ſayes he: but how much more then of my mirths and pleaſures? To judge our ſelves by the judgement of flatterers, that depend upon us; to judge our ſelves by the event and ſucceſs of things, (I am enriched, I am preferred by this courſe, and therefore all's well) to judge our ſelves by example of others, (others do thus, and why not I?) All theſe proceedings are Coram non Judice, all theſe are literally Praemunire caſes, for they are appellations into forraigne Juriſdictions, and forraigne Judicatures. OnelyOnly our own conſcience rectified, is a competent judge. And they that have paſſed the triall of that judgement, do not ſo much riſe to judgement at laſt, as ſtand and continue in judgement: their judgement, that is, their triall, is paſſed here; and there they ſhall onelyonly receive ſentence, and that ſentence ſhall be, Euge bone ſerve; Well done, good and faithfull ſervant; ſince thou didſt enter into Judgement in the other world, enter into thy Maſters Joy in this. But howſo ever we be prepar'd for that judgement, well, or not well; and howſoever the Judge be diſpoſed towards us, well, or not well, there is this comfort given us here, that that judgement ſhall be per legem, by a Law, we ſhall be judged by a law of Liberty; which is our ſecond branch in this ſecond part.
Per Legem.The Jews that proſecuted the Judgement againſt Chriſt, durſt not do that without pretending a Law: Habemus legem, ſay they, we have a law, and he hath tranſgreſſed that. The neceſſary precipitations into ſudden executions, to which States are forced in rebellious times, we are faine to call by the name of Law, Martial Law. The Torrents, and Inundations, which invaſive Armies pour upon Nations, we are fain to call by the name of Law, The Law of Armes. No Judgement, no Execution, without the name, the colour, the pretence of Law; for ſtill men call for a Law for every Execution. And ſhall not the Judge of all the earth doe right? Shall God judge us, condemn us, execute us at the laſt day, and not by a Law? by ſomething that we never ſaw, never knew, never notified, never publiſhed, and judge me by that, and leave out the conſideration of that Law, which he bound me to keep?1 Cor. 1.20. I ask S. Pauls queſtion, Where is the diſputer of the world? Who will offer to diſpute unneceſſary things, eſpecially where Authority hath made it neceſſary to us, to forbear ſuch Diſputations? Bleſſed are the peace-makers that command, and bleſſed are the peace-keepers that obey, and accommodate themſelves to peace, in forbearing unneceſſary and uncharitable controverſies:1 Tim. 3.16. but, without controverſie, great is the myſtery of Godlineſs; The Apoſtle invites us to ſearch into no farther myſteries, then ſuch as may be without controverſie: the Myſtery of Godlineſſe is without controverſie; and godlineſs is, to believe that God hath given us a Law, and to live according to that Law. This, this godlineſs, (that is, Knowledge and Obedience to the Law) hath the promiſes of this life, and the next too; all referr'd to his Law: for, without this, this godlineſs (which is holineſs) no man ſhall ſee God: All referr'd to a Law. This is Chriſts Catechiſme in S. John, That we might know the onelyonly true God, 17.3.and Jeſus Chriſt whom he ſent. A God commanding, and a Chriſt reconciling us, if we have tranſgreſſed that Commandment. And this is the Holy Ghoſts Catechiſme in S. Paul, Deus remunerator, Heb. 11.6.That we believe God to be, and to be a juſt rewarder of mans actions: ſtill all referr'd to an obedience, or diſobedience of a Law. The Myſtery of godlineſs is great, that is, great enough for our ſalvation, and yet without controverſie; for, though controverſies have been moved about Gods firſt act, there can be none of his laſt act; though men have diſputed of the object of Election, yet of the ſubject of Execution there is no controverſie: No man can doubt, but that when God delivers over any ſoule actually, and by way of execution to eternall condemnation, that he delivers over that ſoule to that eternal condemnation, for breaking his Law. In this we have no other adverſary, but the over-ſad, the deſpairing ſoule; and it becomes us all, to lend our hand to his ſuccour, and to pour in our Wine, and our Oyle, into his Wounds, that lies weltring and ſurrounded in the blood of his own pale and exhauſted ſoule: That ſoule, who though it can teſtifie to it ſelf, ſome endeavour in the wayes of holineſſe, yet upon ſome collateral doubts, is ſtill ſuſpicious, and jealous of God. How often have we ſeen, that a needleſſe jealouſie and ſuſpition, conceived without cauſe, hath made a good body bad? A needleſſe jealouſie and ſuſpition of his purpoſes and intentions upon thee, may make thy mercifull God angry too. Nothing can alienate God more from thee, then to think that any thing but ſin can alienate him. How wouldſt thou have God mercifull to thee, if thou wilt be unmercifull to God himſelf? And, Qui quid tyrannicum in Deo, Baſil.He that conceives any tyrannical act in God, is unjuſt to the God of Juſtice, and unmercifull to the God of Mercy. Therefore in the 17. of our Injunctions, we are commanded to arm ſad ſouls againſt Deſpaire, by ſetting forth the Mercy, and the Benefits, and the Godlineſs of Almighty God (as the word of the Injunction is, the godlineſs of God) for, to leave God under a ſuſpicion of dealing ill with any penitent ſoule, were to impute ungodlineſs to God. Therefore to that miſtaking ſoule, that diſcompoſed, that ſhiver'd, and ſhrivel'd, and ravel'd, and ruin'd ſoule, to that jealous and ſuſpicious ſoule onelyonly, I ſay, Let no man judge you, Coloſſ. 2.16.ſayes the Apoſtle, intruding into thoſe things which he hath not ſeene. Let no man make you afraid of ſecret purpoſes in God, which they have not, nor you have not ſeen; for, that by which you ſhall be judged, is the Law; that Law, which was notified, and publiſhed to you. The Law alone were much too heavy, if there were not a ſuperabundant eaſe and alleviation in that hand, that Chriſt Jeſus reaches out to us. Conſider the weight and the eaſe; and for pity to ſuch diſtruſtfull ſouls, and for eſtabliſhment of your owne, ſtop your devotions a little, upon this conſideration. There is Chyrographum, a hand-writing of Ordinances againſt me;14. a Debt, an Obligation contracted by our firſt Parents, in their diſobedience, and falne upon me. And even that (be it but Originall ſin) is ſhrewd evidence; there's my firſt charge. But, Deletum eſt, ſayes the Apoſtle there; that's blotted, that's defaced, that cannot be ſued againſt me, after Baptiſme: Nay, Sublatum, cruci affixum, it is cancel'd, it is nailed to the Croſſe of Chriſt Jeſus, it is no more ſin; in its ſelf it is; but to me, to condemnation, it is not: here's my charge, and my diſcharge for that.28.15. But yet there is a heavier evidence, Pactum cum inferno, as the Prophet Eſay ſpeaks, I have made a covenant with death, and with Hell I am at an agreement; that is, ſays S. Greg. Audacter, Indeſinenter peccamus, & diligendo, amicitiam profitemur: We ſin conſtantly, & we ſin continually, and we ſin confidently; and we finde ſo much pleaſure and profit in ſin, as that we have made a league, and ſworn a friendſhip with ſin; and we keep that perverſe, and irreligious promiſe, over-religiouſly; and the ſins of our youth flow into other ſins, when age diſables us for them. But yet there is a Deletum eſt, in this caſe too; our covenant with death is diſanull'd (ſayes that Prophet) when we are made partakers of the death of Chriſt, in the bleſſed Sacrament. Mine actuall ſins loſe their act, and mine habituall ſins fall from me as a habit, as a garment put off, when I come to that: there's my charge, and my diſcharge for that. But yet there is worſe evidence againſt me, then either this Chyrographum, the firſt hand-writing of Adams hand, or then this pactum, this contract of mine own hand, actuall and habituall ſin (for of theſe, one is waſh'd out in water, and the other in blood, in the two Sacraments.) But then there is Lex in Membris, ſayes the Apoſtle,Rom. 7.21. I finde a law, that when I would do good, evil is preſent with me. Sin aſſiſted by me, is now become a tyrant over me, and hath eſtabliſhed a government upon me; and there is a law of ſin, and a law in my fleſh, which after the water of Baptiſm taken, and the water of penitent teares given; after the blood of Jeſus Chriſt taken, and mine own blood given (that is, a holy readineſs at that time, when I am made partaker of Chriſts death, to die for Chriſt) throwes me back, by relapſes into thoſe repented ſins. This put the Apoſtle to that paſſionate exclamation, O wretched man that I am! And yet he found a deliverance, even from the body of this death, through Jeſus Chriſt his Lord: that is, a free, an open recourſe and acceſs to him in all oppreſſions of heart, in all dejections of ſpirit. Now, when this Chyrographum, this bond of Adams hand, Original ſin, is cancell'd upon the Croſs of Chriſt; And this Pactum, this band of mine hand, actual ſins, waſhed away in the blood of Chriſt; and this, Lex in membris, this diſpoſition to relapſe into repented ſins (which, as a tide that does certainly come every day, does come every day in one form or other) is beaten back, as a tide by a bank, by a continual oppoſing the merits and the example of Chriſt Jeſus, and the practiſe of his faſting, and ſuch other medicinall diſciplines, as I find to prevaile againſt ſuch relapſes; when by this bleſſed means, the whole Law, againſt which I am a treſpaſſer, is evacuated, will God condemn me for all this, and not by a Law? When I have pleaded Chriſt, and Chriſt, and Chriſt; Baptiſm, and Blood, and Teares; will God condemn me an oblique way, when he cannot by a direct way; by a ſecret purpoſe, when he hath no law to condemn me by? Sad and diſconſolate, diſtorted and diſtracted ſoul! if it be well ſaid in the School, Abſurdum eſt diſputare, ex manuſcriptis, it is an unjuſt thing in Controverſies and Diſputations, to preſs arguments out of Manuſcripts, that cannot be ſeen by every man; it were ill ſaid in thy conſcience, that God will proceed againſt thee ex manuſcripto, or condemn thee upon any thing which thou never ſaw'ſt, any unrevealed purpoſe of his. Suſpicious ſoul! ill-preſaging ſoul! Is there ſomething elſe, beſides the day of Judgement, that the Son of Man does not know? Diſquiet ſoul! Does he not know the proceeding of that Judgement, wherein himſelf is to be the Judge? But that when he hath died for thy ſins, and ſo fulfilled the Law in thy behalfe, thou maiſt be condemned without reſpect of that Law, and upon ſomething, that ſhall have had no conſideration, no relation to any ſuch breach of any ſuch Law in thee? Intricated, intangled conſcience! Chriſt tells thee of a Judgement, becauſe thou didſt not do the works of Mercy, not feed, not cloath the poor; for thoſe were enjoyned thee by a Law: But he never tells thee of any Judgement therefore, becauſe thy name was written in a dark book of Death, never unclaſped, never opened unto thee in thy life. He ſayes unto thee lovingly, and indulgently, Fear not, for it is Gods good pleaſure to give you the Kingdome; But he never ſayes to the wickedeſt in the world, Live in fear, dye in anxiety, in ſuſpition, and ſuſpenſion for his diſpleaſure: a diſpleaſure conceived againſt you, before you were ſinners, before you were men, hath thrown you out of that Kingdome into utter darkneſs. There is no condemnation to them that are in Chriſt Jeſus; the reaſon is added, becauſe the Law of the Spirit of Life hath made them free from the Law of Sin, and of Death. All, upon all ſides, is ſtill referred to Law. And where there is no law againſt thee (as there is not to him that is in Chriſt; and he is in Chriſt, who hath endeavoured the keeping, or repented the breaking of the Law) God will never proceed to execution by any ſecret purpoſe never notified, never manifeſted. Suſpicious, jealous, ſcattered ſoule, recollect thy ſelf, and give thy ſelf that redintegration, that acquieſcence, which the Spirit of God, in the means of the Church offers thee: ſtudy the Myſtery of godlineſſe, which is without all controverſie; that is, endeavour to keep, repent the not keeping of the Law, and thou art ſafe; for that that you ſhall be judged by, is a Law. But then this Law is called here a Law of Liberty; and whether that denotation, that it is called a Law of Liberty, import an eaſe to us, or a heavier weight upon us, is our laſt diſquiſition, and concluſion of all: So ſpeak ye, and ſo do, as they that ſhall be judged by the Law of Liberty.
Lex libertatis.That the Apoſtle here, by the Law of Liberty, meanes the Goſpel,1.25. was never doubted. He had called the Goſpel ſo, before this place: Whoſo looketh into the perfect law of liberty, and continueth therein, ſhall be bleſſed in his deed; that is, bleſſed in doing ſo, bleſſed in conforming himſelf to the Goſpel. But why does he call it ſo, a Law of Liberty? Not becauſe men naturally affecting liberty, might be drawn to an affection of the Goſpel, by propoſing it in that ſpecious name of Liberty, though it were not ſo. The Holy Ghoſt calls the Goſpel a Pearle, and a Treaſure, and a Kingdom, and Joy, and Glory; not to allure men with falſe names, but becauſe men love theſe, and the Goſpel is truly all theſe; a Pearle, and a Treaſure, and a Kingdome, and Joy, and Glory: And it is truly a Law of Liberty. But of what kind, and in what reſpect? Not ſuch a Liberty as they have eſtabliſhed in the Roman Church, where Eccleſiaſtical Liberty muſt exempt Eccleſiaſtical perſons from participating all burdens of the State, and from being Traitors, though they commit treaſon, becauſe they are Subjects to no ſecular Prince: nor the liberty of the Anabaptiſts, that overthrowes Magiſtracy, and conſequently all ſubjection, both Eccleſiaſtical and Laick; for, when upon thoſe words, Be ye not ſervants of men, 1 Cor. 7.23.S. Chryſoſtome ſayes, this is Chriſtian liberty, Nec aliis nec ſibi ſervire, neither to be ſubjects to others, nor to our ſelves; that's ſpoken with modification, with relation to our firſt Allegeance, our Allegeance to God; not to be ſo ſubject to others, or to our ſelves, as that either for their ſakes or our owne, we depart from any neceſſary declaration of our ſervice to God.
Deo.Firſt then, the Goſpel is a Law of Liberty, in reſpect of the Author of the Goſpel, of God himſelf, becauſe it leaves God at his liberty. Not at liberty to judge againſt his Goſpel, where he hath manifeſted it for a Law; for he hath laid a holy neceſſity upon himſelf, to judge according to that Law, where he hath publiſhed that law. But at liberty ſo, as that it conſiſts onelyonly in his good pleaſure, to what Nation he will publiſh the Goſpel, or in what Nation he will continue the Goſpel, or upon what perſons he will make this Goſpel effectuall. So Oecumenius (who is no ſingle witneſs, nor ſpeaks not alone, but compiles the former Fathers) places this liberty in God, that God is at liberty to give this Goſpel when he will; and at liberty ſo, as that he hath exempted no man, how well ſoever he love him; nor put on ſuch fetters or manacles upon himſelf, but that he can and will puniſh thoſe that tranſgreſs this law. So it is a Law of liberty to God; nothing determined upon any man, nothing concluded in himſelf, lies ſo in Gods way, as to hinder him from proceeding in his laſt judgement, according to the keeping or breaking of this law: ſtill God is at his liberty. And it is a Law of liberty in reſpect of us: of us, who are Chriſtians; and conſidered ſo,Nobis. either with a reſpect to the naturall man, or with a reſpect to the Jew. For, if we compare the Chriſtian with the naturall man, the law of Nature layes the ſame obligation upon the naturall man, as the Goſpel does upon the Chriſtian, for the morall part thereof. The Chriſtian is no more bound to love God, nor his neighbour, then the naturall man is: therein the naturall man hath no more liberty then the Chriſtian; ſo far their law is equal: And then all the law which the Chriſtian hath, and the natural man hath not, is a law of liberty to the Chriſtian, that is, a law that gives him an eaſe, and a readier way to perform thoſe duties; which way the natural man hath not, and yet is bound to the ſame duties. The natural man, if he tranſgreſs that law, which he finds in his own heart, findes a condemnation in himſelf, as well as the Chriſtian; therein he is no freer then the Chriſtian: But he finds no Sanctuary, no Altar, no Sacrifice, no Church; no ſuch Liberties, as the Chriſtian does in the Goſpel. So the Goſpel is a law of Liberty to us in reſpect of the natural man, that it ſets us at liberty, reſtores us to liberty, after we are falne into priſon for debt, into Gods diſpleaſure for ſin, by affording us means of reconciliation to God again.
It is ſo alſo in reſpect of the Law given by God to the Jewes.Judaei. The Jewes had liberties, that is, refuge and help of ſacrifices for ſin; which the natural man had not: for, if the natural man were driven and followed from his own heart, that he ſaw no comfort of an innocency there, he had no other liberties to flie to, no comfort in any other thing; no law, no promiſe annexed to any other action; not to Sacrifice, as the Jewes; or to Sacrament, as the Chriſtians, but muſt irremediably ſink under the condemnation of his own heart. The Jew had this liberty, a Law, and a Law that involv'd the Goſpel; but then the Goſpel was to the Jew but as a letter ſeal'd; and the Jew was but as a ſervant, who was truſted to carry the letter, as it was, ſeal'd, to another, to carry it to the Chriſtian. Now the Chriſtian hath received this letter at the Jews hand, and he opens it; he ſees the Jewes Propheſie made Hiſtory to him; the Jewes hope and reverſion, made poſſeſſion and inheritance to him: he ſees the Jewes faith made matter of fact; he ſees all that was promiſed and repreſented in the Law, performed and recorded in the Goſpel, and applied in the Church.John 15.15. There Chriſt ſayes, Henceforth call I you not ſervants, but friends. Wherein conſiſts this enfranchiſement? In this; The ſervant knoweth not what his master doth (the Jewes knew not that) but I have called you friends, ſayes Chriſt, for all things that I heard of my Father, Hebr. 7.19.I have made known unto you. The Law made nothing perfect, ſayes the Apoſtle. Where was the defect? he tells us that; the old Covenant (that is,Galat 4.24. the Law) gendreth to bondage. What bondage? he tells us that too, when he ſays, The Law was a Schoolmaſter. The Jews were as School-boys, always ſpelling, and putting together Types and Figure; which things typified and figured, how this Lamb ſhould ſignifie Chriſt, how this fire ſhould ſignifie a holy Ghoſt. The Chriſtian is come to the Univerſity, from Grammar to Logick, to him that is Logos it ſelf, the Word; to apprehend & apply Chriſt himſelf; and ſo is at more liberty then when he had onelyonly a dark law, without any comment, with the natural man; or onelyonly a dark comment, that is, the Law, with a dimme light, & ill eys, as the Jews had: for though the Jew had the liberty of a Law, yet they had not the law of Liberty. So the Goſpel is a law of Liberty to God, who is ſtill at his liberty to give and take, and to condemn according to that law; and a law of liberty to us, as we are compared to the natural man, or to the Jew. But when we confine our ſelves in our ſelves, poſitively, without compariſon, it is not ſuch a law of liberty to us, as ſome men have come too near ſaying, That the ſins of Gods children do them no harm; that God ſees not the ſins of his children; that God was no further out with David in his Adultery, then in his Repentance: But, as to be born within the Covenant, that is, of Chriſtian Parents, does not make us Chriſtians,Aug. (for, Non naſcitur, ſed renaſcitur Chriſtianus) the Covenant gives us a title to the Sacrament of Baptiſme, and that Sacrament makes us Chriſtians: ſo this law of liberty gives us not a liberty to ſin, but a liberty from ſin. Noli libertate abuti, ad libere peccandum, ſayes the ſame Father; It is not a liberty,2 Cor. 3.17. but an impotency, a ſlavery, to ſin. Voluntas libera quae pia, ſayes he, onelyonly a holy ſoul is a free ſoul. Where the ſpirit of the Lord is there is liberty, Leo.ſayes the Apoſtle: And Splendidiſsimum in ſe quiſque habet ſpeculum, Every man hath a glaſſe, a chryſtal, into which, though he cannot call up this ſpirit (for the Spirit of God breathes where it pleaſes him) yet he can ſee this ſpirit, if he be there, in that glaſſe: every man hath a glaſſe in himſelfe, where he may ſee himſelfe, and the Image of God, ſayes that Father, and ſee how like he is to that. To dare to reflect upon my ſelfe, and to ſearch all the corners of mine owne conſcience, whether I have rightly uſed this law of liberty; and neither been bold before a ſinne, upon preſumption of an eaſie; nor diffident after, upon ſuſpicion of an impoſſible reconciliation to my God: this is Evangelical liberty.
So then (to end all) though it be a law of Liberty, becauſe it gives us better meanes of prevention before, and of reſtitution after, then the natural man, or the Jew had; yet we conſider, that it is this law of Liberty, this law that hath afforded us theſe good helps, by which we ſhall be judged; and ſo, though our caſe be better then theirs, becauſe we have this law of Liberty, which they wanted, yet our caſe growes heavier then theirs, if we uſe it not aright. The Jewes ſhall be under a heavier condemnation then the natural man, becauſe they had more liberty, that is, more means of avoyding ſin, then the natural man had; and, upon the ſame reaſon, the Chriſtian under a heavier condemnation then either, becauſe he ſhall be judged by this law of Liberty.
What judgement then gives this law? This; Qui non crediderit, Mark 16.16.damnabitur; and ſo ſayes this Law in the Law-makers mouth, He that believes not, ſhall be damned. And as no leſſe light then Faith it ſelfe, can ſhew you what Faith is, what it is to believe; ſo no leſſe time then Damnation ſhall laſt, can ſhew you what Damnation is: for, the very form of Damnation is the everlaſtingneſs of it; and, Qui non crediderit, He that believeth not ſhall be damned: there's no commutation of penance, nor beheading after a ſentence of a more ignominious death, in that court. Doſt thou believe that thou doſt believe? yet this law takes not that anſwer: This law of Liberty takes the liberty to look farther; Through faith into works; for, ſo ſayes the Law in the mouth of the Law-maker; To whom much is given, of him much ſhall be required. Luke 12.48.Haſt thou conſidered every new title of Honour, and every new addition of Office, every new ſtep into higher places, to have laid new Duties, and new obligations upon thee? Haſt thou doubled the hours of thy Prayers, when thy Preferments are doubled; and encreaſed thine Almes, according as thy Revenues are encreaſed? Haſt thou done ſomething, done much in this kinde? this law will not be anſwer'd ſo; this law of Liberty takes the liberty to call upon thee for all. Here alſo the Law ſayes in the mouth of the Law-maker, If thou have agreed with many adverſaries, ſayes Chriſt,Mat 5.25. (let that be, If thou have ſatisfied many duties) (for duties are adverſaries, that is, temptations upon us) yet, as long as thou haſt one adverſary, agree with that adverſary quickly in the way; leave no duty undiſcharged, or unrepented in this life. Beloved, we have well delivered our ſelves of the feare of Purgatory; none of us feare that: but another miſtaking hath overtaken us, and we flatter our ſelves with another danger, that is, Compenſation, that by doing well in one place, our ill doing in another is recompenced: an ill Officer looks to be ſav'd, becauſe he is a good husband to his wife, a good father to his children, a good maſter to his ſervants; and he thinks he hath three to one for his ſalvation. But, as nature requires the qualities of every element which thou art compoſed of; ſo this law of Liberty calls upon thee for the exerciſes of all thoſe vertues, that appertain to every particular place thou hold'ſt: This liberty, this law of Liberty takes; It binds thee to believe Chriſt, All Chriſt; Gods Chriſt, as he was the eternal Son of the Father, God of God; our Chriſt, as he was made man for our ſalvation; and thy Chriſt, as his bleſſed Spirit, in this his Ordinance, applies him to thee, and offers him into thine armes this minute. And then, to know, that he looks for a retribution from thee, in that meaſure, in which he hath dealt with thee; much for much; and for ſeveral kinds of good, according to thoſe ſeveral good things, which he hath done for thee. And, if thou be firſt defective in theſe, and then defective in laying hold upon him, who is the propitiation and ſatisfaction for thy defects in theſe, this law of Liberty returnes to her liberty to pronounce, and he Judge to his liberty to execute that ſentence, Damnaberis, thou wilt be caſt into that priſon, where thou muſt pay the laſt farthing; thou muſt; for, Chriſt dyes not there, and therefore there they muſt lie, till there come ſuch another ranſome as Chriſt; nay, a greater ranſome then Chriſt was, for Chriſt paid no debts in that priſon. This then is the Chriſtians caſe, and this is the Abridgement of his Religion; Sic loquimini, ſic facite; to ſpeak aright, and to doe aright; to profeſs the truth, and not be afraid nor aſhamed of that; and to live according to that profeſſion: for, no man can make God the author of ſin; but that man comes as near it as he can, that makes Gods Religion a cloke for his ſin. To this God proceeds not meerly and onelyonly by commadment, but by perſwaſion too; And, though he be not bound to do ſo, yet he does give a reaſon. The reaſon is, becauſe he muſt give account of both; both of Actions, and of Words; of both we ſhall be judged, but judged by a Law; a Law which excludes, on Gods part, any ſecret ill purpoſe upon us, if we keep his Law; a Law which excludes, on our part, all pretence of Ignorance; for no man can plead ignorance of a Law. And then, a law of Liberty; of liberty to God: for God was not bound to ſave a man, becauſe he made him; but of his own goodneſs, he vouchſafed him a Law, by which he may be ſaved; a law of Liberty to us: ſo that there is no Epicuriſm, to doe what we liſt; no ſuch liberty as makes us Libertines; for then there were no Law; nor Stoiciſm, nor fatality, that conſtraines us to doe that we would not do, for then there were no Liberty. But the Goſpel is ſuch a law of Liberty, as delivers us, upon whom it works,Serm. 4. from the neceſſity of falling into the bondage of ſin before, and from the impoſſibility of recovering after, if we be falne into that bondage. And this is liberty enough; and of this liberty, our bleſſed God give us the right uſe, for his Son Chriſt Jeſus ſake, by the operation of that Holy Ghoſt, that proceeds from both.
Amen.