A Collection of Sermons Upon Jonah, Sermon 1 – Title page 3
ACT. 10. 38.
Who went about doing of good.
1. THe Text is parcell of that heavenly Sermon S. Peter preached at the converſion of the Centurion, and it is worth our inquiry into the Character of that Convert. Know then three Eſſentials did conſtitute a Centurion. 1. He muſt be a Souldier. 2. The Captain of an hundred men (whence his name Centurion.) 3. He muſt be a Gentile by extraction. For at this time the Rom. Emperor had took the Militia out of the hands of the Jewes, who politiquely would not truſt that peeviſh & rebellious people with the ſword in their hands, inſomuch that there was a Caſtle, Acts 22. 24. which overawed the Temple.
2. Now it is generally complained of Souldiers, that they are cruell, and (Luke 3. 4.) too prone to do violence. It is charged on Officers, that they are proud and inſolent in improving their places, and Gentiles are accuſed of ignorance towards God, and wickedneſſe in their converſations. All which obſervations are croſſed in the Centurion in my Text.*I v. 1
3. Inſtead of taking away, and invading the Propriety of others, He, ver. 2. parted with what was his own in much almes to the poore. Inſtead of being proud towards others, in much humility he macerated himſelf with faſting (v. 30.) Inſtead of being guilty of Ignorance and Profaneneſſe, he feared God with all his houſe. Let none hereafter envy this Centurion the height of his place, or repine at his power, ruling over a hundred, ſeeing he was a man of a thouſand.
4. Let not any look on the Military profeſsion, as on ſuch a Gentile, out of which no Prophet; as on ſuch a Nazareth, out of which no Good can ariſe. Let them not conceive the principles of fearing of God, and fighting with Men ſo oppoſite, that they cannot meet in the ſame perſon. Seeing on enquiry it will appeare, that all the Centurions in the New Teſtament were either good men, or leſſe bad than many of more peaceable profeſsions.
1. The faithfull Centurion (Mat. 8.) preferred for the ſame by our Saviour above thoſe in Iſrael.
2. The Centurion glorifying God, and justifying Chriſt at his Paſsion: Luke 23. 47. Certainly this was a righteous man.
3. The juſt Centurion, who reſcued S. Paul (Acts 22. 26.) from ſcourging, becauſe a Roman.
4. The ſerviceable Centurion, who at S. Paul's entreaty conveyed the young man to a Captaine, whereby the Apoſtle eſcaped the conſpiracy of his enemies.
5. The civill Centurion, who kept S. Paul, Acts 24. 23. forbidding none to miniſter unto him.
6. Julius the courteous Centurion, who ſaved S. Paul at his ſhipwreck, Acts 27. 42. when the Souldiers had a deſire to kill him.
But beyond all, and above all, the Centurion in this chapter, whoſe piety may be a perfect pattern for all Chriſtians to imitate.
5. Obj. If this Centurion was already ſo good, what needed S. Peter to be ſent to him for his further converſion? What was this but actum agere, to do what was done before, ſeeing no further addition or acceſsion could be made to his goodneſſe, which already was ſo compleat in the kind and degrees thereof.
6. I anſwer, The Centurion was already in the ſtate of Grace, but on the principles of a Jewiſh Proſelyte: he looked for ſalvation by a Meſsiah, as yet to come, and on that account led a pious converſation. Had he died in that ſtate, his ſoule, no doubt, had been ſaved with the reſt of the godly Jewes before Chriſt: But better things were provided for this Centurion, God had ſtored up more kindely mercies for him to receive; Peter is ſent to inform of Chriſt come, and to clear his implicite into a diſtinct ſaith.
7. To this purpoſe the Apoſtle acquainteth him in his Sermon with the perſon and practiſes of our Saviour, though certainly the breviate onelyonly, and chief heads, and not all his diſcourſe at large, is opened by S. Luke, and my text is a principall part of our Chriſt his compleat character, Who went about doing of good.
8. Obſerve in the words, Firſt, Chriſts Humility, He went
Secondly, His Induſtry.—No ſmall way, but About.
Thirdly, His Charity. Doing of good.
Firſt, Humility, He went, and that pedes ambulavit, he conſtantly footed it. Indeed he was brought from Nazareth, the place of his Conception, to Bethlehem, where he was born, in the womb of his Mother, and when forced to flie before he could go) into Egypt, probably was carried in the armes of his parents, otherwiſe he alwaies travailed on foot, one time excepted, when not ſo much out of Majeſty as Myſterie, not ſo much to eaſe himſelf, as perform the propheticall prediction. He (Mat. 2.) rode alternately on the Aſſe, and the Aſſe Colt, o…herwiſe, alwaies, (ſuch his humility) he went.
9. Secondly, His Induſtry, About. But here it will be demanded, whether this did not ſomething treſpaſſe on our Saviours gravity, and that ſtaidneſſe which he uſed in other actions. Did not this ſavour ſomething of an erratical and circumfraneous motion? Sure it was contrary to the counſell he gave his Diſciples, Into what town or city ye enter, there abide, Mat. 10. 11. Goe not from houſe to houſe, Luke 10. 2. Had not therefore our Saviour, in like manner, better have fixed himſelfe in one place, than thus to wander up and down when he went about?
10. I anſwer, three ſatisfactory reaſons may be rendred of our Saviours frequent removals, though the firſt ſo ſufficient in its ſelf, it will give a diſcharge to the other two, as added onelyonly for Ornament, not Neceſſity: 1. Therefore our Saviour went about per force, becauſe he had no certain habitation of his own, therein conſtantly to recide, but was faine to make uſe of the houſes of his friends therein to abide. Mat. 8. 20. The foxes have holes, and the birds of the aire have neſts, but the ſon of man hath not where to lay his head.
11. By the way let me beſpeak the thankfulneſſe of many perſons (whom I behold in this Auditory) to whom God hath not onelyonly given Agurs wiſh, Prov. 30. to be fed with food convenient for them, but alſo ſo large eſtates, that they have plenty of Places, exchange of Houſes, variety of Habitations; How ought ſuch to lay out their ſoules in thankfulneſs to God! it faring in this point farre better with them, than with our Saviour himſelf, who for want of a dwelling, was fain to go about.
12. Secondly, Our Saviour went about, ſo the better to decline and eſcape the malice of thoſe who ſought after his life. Any man can at a near diſtance hit a dead mark, whilſt he muſt be a good marksman indeed who can hit a flying Fowle. Chriſt therefore was alwaies in motion, that he might not give a ſteddy aim to his enemy's malice. When Herod the Fox deſigned his death in Galilee, then he took his private progreſſe into Judea, and when thoſe in Judea projected to murder him, he made his ſecret return into Galilee, or elſe retreated (John 11. 54.) to a City called Ephraim, in the wilderneſſe, and continued there.
13. He was unfit to be a Saviour of mankinde, who would not by all prudentiall wayes be a Saver of himſelf. Though he would not decline death when his hour was come, he would not court it before that time, he would lay his life down, not throw it down, patiently give himſelf, not wilfully cast himſelf away for mankinde. Otherwiſe, if he had refuſed to embrace all lawful wayes of ſelf-preſervation, untill his appointed time was come, he had died a Malefactor, not made by God a ſin for us, but being a ſinner of himſelf, no better than Felo de ſe, guilty of his own deſtruction.
14. Thirdly, Chriſt went about, ſo the more conveniently to diſperſe and diſpence his doctrine and miracles, that the more people might enjoy the benefit thereof. If the Sun ſhould alwaies ſtand ſtill in one place, that part of the earth would be fryed, and the reſt frozen, that would be parched with heat, and the reſt pinched with cold; wherefore the providence of Nature hath ſo ordered and diſpoſed it, that the Sun ſhall take his circuit through the Zodiack, that ſo his light and heat may be communicated to the more Countreys. Chriſt in like manner, that Sun of Righteouſneſſe, Mal. 4. 2. ariſing with healing in his wings, made his motion through the twelve Signes, I mean the twelve Tribes of Iſrael, that ſo the more places might participate of his Preſence, Preaching, and Miracles.
14. Paſſe we now from his Humility to his Charity, Went about doing of good, and that in ſeveral conſiderations,
in reſpect of
All times.
All places.
All perſons.
In endeavouring whereof may my weak endeavours, and your intentions, as well as we may obſerve our Saviours motion, and go about after him. Sequiturque Patrem non paſsibus aequis, and though in circular motions it matters not where we begin, ſo be it we continue moving, till we returne where we began; yet for methods ſake we will firſt handle the firſt point, in reſpect of all times.
16. Let us take notice of a Diurnall, or daies work of our Saviour, He was no large lier on bed, but a timely riſer about his fathers work, John 8. 2. And early in the morning he came again into the Temple. As he roſe early, he went late to bed, eſpecially on the Sabbath day, the day of his greateſt imployment: for when he had wearied himſelf all the day long with preaching his Word, at night when his work was ended, his work was new begun. People then preſsing upon him afreſh (forbidden before by the ſuperſtitious Phariſees) to be healed by him. As he roſe earely and went late to bed, ſo all the day long was he buſied in doing of good.
17. If any time of the day may ſeem to be priviledged from Employment, and exempted from Induſtry, ſure it is, the time of Refection, when Men in midſt of the Terme of all their worke, may and muſt make a Vacation to themſelves, the better to refreſh their hungry and weary bodies therein. But even at thoſe times, was Chriſt intentive in doing of good. True it is, it was meat and drinke unto him, to doe his Fathers work, [Iohn 4. 32.] So zealous in proſecution thereof, that ſometimes he faſted from other food. Mark 3. 20. He could not ſo much as eate bread, for the crowding of the company about him; but when Liberty was allowed him to take his repaſt, he improved his time in doing good, witneſſe his demeanour at the table of the Phariſee, who invited him to dinner, as Luke 14. where he received not ſo much temporall food from the entertainer, as he beſtowed Spirituall counſell upon him, verſe 12. Then ſaid he alſo to them that bad him, &c. He put forth a parable to them that were bidden, verſe 7. and upon the occaſion of theſe words, Bleſſed is he that ſhall eate bread in the Kingdome of God, uttered by a fellow gueſt, he put forth a moſt heavenly Parable.
18. One demanded how a Man might make himſelfe welcome at a Feaſt? to whom it was anſwered, ne ſis, foreign come not thither without paying thy ſhot, leſt otherwiſe he be beheld as a clogge, or burden to the company. Another anſwered much to the ſame effect, Sit not there as a ſtone upon a ſtoole, that is, contribute, if not money, yet mirth to the company, bring ſome ingratiating quality with thee, that may make thee acceptable to thy fellow gueſts. Sure I am our Saviour was not indebted to the company where he dined, bringing with him, though no carnall mirth, which ends in ſadneſſe, yet ſpiritual joy, contained in that holy counſel which he ſo freely beſtowed.
19. Secondly, In reſpect of all places, He did good whereſoever he came, at Nazareth, where he was conceived, Bethleem, where he was born, Jordan, where he was baptiſed, Galilee, where he converſed, Getbſemani, where he was betrayed, Galbatha, where he was condemned, Golgatha, where he was crucified, and which was the more to their ſinne and ſhame, ſuch places which did partake most of his corporall preſence, did reap the leſſe benefit by his ſpirituall preaching, witneſſe Bethſaida, Corazin, and Capernaum.
20. Thirdly, In reſpect of all perſons, 1. to thoſe that were above him in a civill reſpect, namely, to Caeſar and his Officers, not onelyonly preaching of Obedience, and payment of Tribute to the Emperour, but alſo putting himſelfe to the expence of a Miracle, (Matthew. 17. 27.) rather than Caeſar ſhould have his Toll-mony unpaid. 2. To ſuch as were beneath him, as poorer than himſelfe, becauſe not having ſo good friends to relieve them. Thus though he himſelfe held all that he had in Frank-Almonage, and lived on the poore mans box, beholden to the charity of Joanna, Suſanna, and other his good Benefactors for his Maintenance, yet of a little, he gave a little, it being his conſtant cuſtome (eſpecially about the good time of the Paſſover) to diſpence his almes to the poore. Otherwiſe when he ſaid to Iudas (John 13. 27.) That thou doſt, do quickly. The reſt of the Diſciples could not ſo quickly have commented on his words: that he deſired him, the bag-bearer, to give ſomething to the poore; had not the ſame been conformable to Chriſts common practiſe on ſuch occaſions, He did good to thoſe about him, his Diſciples, to thoſe beſide him, the ordinary Jews, to thoſe againſts them, the very Souldiers ſent to attach him, witneſſe curing of Malchus his eare, ſtrucken off by Peter.
21. But I meet with a double objection againſt Chriſt going about to do general good; the one being a ſin of omiſsion, the other of commiſsion, charged on his account: I begin with the firſt, which thus may be urged againſt him, He who hath ability and opportunity to do right, and omitteth the ſame, is guilty of doing wrong, or the pretermitting of a benefit in ſuch a caſe, is the committing of an injury. Now our Saviour was ſolemnly queſted and preſſed (Luke 12. 13.) to divide their Inheritance betwixt the two brethren, & yet he declined the doing of ſo acceptable an office, and gave the Petitioner unto him in that kinde, a flat deniall.
22. I anſwer, Both perſons intereſted in the Divident of the land, did not ſue unto him, but ſo that it was onelyonly a ſingle motion, not the joynt petition of both Brethren intereſted therein. 2. Chriſt, a ſearcher of hearts, might diſcover in him, who made the motion, a covetous inclination, and perchance a litigious diſpoſition, not to ſtand to any agreement. Laſtly, and chiefly, he had no calling to meddle therein, being a private perſon, and captious people lay at the catch on any ſhadow of a fault to accuſe him, for invading the office of a Magiſtrate.
23. It is confeſſed, it is an honourable work to accommodate differences according to our Saviours own principles, Bleſſed are the peacemakers, eſpecially to compremize diſcord betwixt ſo neer relations, as two Brethren. Hereby, haply, our Saviour might have prevented long and tedious ſuits, ſaved them the expenſes of a coſtly proſecution in Law, and which was more, might have ſuppreſſed many uncharitable Animoſities, and quenched heart burnings betwixt them. But one thing was wanting, A Commiſſion to intermeddle therein, A good deed is an ill deed, do by him who hath no calling to do it, The Courts were open, and Judges therein appointed, to heare and determine Cauſes of this nature. They both, if ſo diſpoſed, might ſue out what was equivalent to our writ of partition in our Common Law, to part the Inheritance in equall portions betwixt them, whilſt our Saviour juſtly refuſed to interpoſe in the Controverſie, made a Mediatour betwixt God and Man in matters of higher conſequence, but not betwixt Man and Man in things of temporall concernments.
24. Such therefore will find themſelves much miſtaken, who having little ability, and no authority, adventure on the Miniſteriall function to preach and baptize, conceiving they ſhall be juſtified and born out in the Court of Heaven by the integrity of their intentions to employ their parts to Gods glory, whereas more is requiſite to the legitimation of a publique act, and making it good, when done by a private perſon, namely, a lawfull commiſſion to doe it, for want whereof our Saviour abſtained to intermeddle as a Magiſtrate, though, he went about doing of good.
25. And here, by the way, let me inſert another caution: Our Saviours going about from place to place, not fixed in a certain ſtation, nothing favoureth or befriendeth the practice of ſuch, who refuſe to reſide on Parochiall charge, but muſt have a whole Province, or Principality for the circuit of their plancticall preaching. Theſe pretend to ſuch prodigious parts, such Paramount gifts and graces, above the ſtandard of other men, (and we muſt believe they have ſuch ſignall endowments for they ſay to themſelves, That they conceive if pity ſuch Talents ſhould be buried in one Pariſh, and ſuch ample abilities be ſtifled within the narrowneſſe of one Cure: and hence it is, theſe ambulatory Preachers remove from place to place, refuſing to be ſetled in a certain habitation: But it is to be feared theſe men go about, ſowing of Schiſm, ſetting of Errors, and ſpreading Faction, whilſt our Saviour went about doing of good.
26. The next is a fault of commiſſion charged on our Saviour, that he went not alwaies about doing of good, by his owne confeſſion, Mat. 10. 34. Think not I am come to ſend peace on earth; I came not to ſend peace, but a ſword. For I am come to ſet a man at variance againſt his father, &c. Now ſuch who come to bring aſword to any place, ſurely their room is more welcome than their company, and it can no way be intitled to be a good work, when one (contrary to the law of nature it ſelf) ſhall ſet variance betwixt ſo near and dear relations.
27. I anſwer, Our Saviours words, I come to ſet a man at variance, are not ſo to be underſtood, as if it were his principall purpoſe and originall intent, out of premeditate plot, and ſet deſigne to make theſe unnaturall differences, but that ſuch ſad effects, de facto, would come to paſſe, per accidens, through the corruption in mankind: For the preaching of the Goſpel would meet with ſuch oppoſition in carnall mindes, that our Saviour infallibly foreſaw ſuch domeſticall Antipathies would inevitably follow the ſame. Thus, as the Sun intended by nature to lighten clear eyes, and ariſing daily for that purpoſe, yet occaſioneth the ſmarting of ſuch who are ſore, or blear-ſighted: So Chriſt being a Peace-maker and Mediatour, by his meſſage, employment, and deſire, proved againſt his own will through mens default, the generall incendiaries in families, and by conſequence in Cities, Countries, and Kingdomes, though he went about doing of good.
28. Two eminent inſtances may be given of the good our Saviour did, Firſt, all his Miracles were ſaving Miracles, which may ſerve for a character to diſtingu…ſh them from the Miracles of his Apoſtles; St. Paul ſtrikes ſeeing El…mas blinde, Chriſt makes blind Bartimeus ſee; S. Peter ſtrikes living Ananias and Sapphira dead; Chriſt makes dead Girus his daughter and Lazarus live. But if Chriſt was pleaſed to manifeſt himſelf in a deſtructive way, no rationall creature ſhall be made the object of his anger, but a Fig-tree is ſound out (and that but a barren one) Mat. 21. 19. to be curſed; Hoggs are found out (and thoſe the beaſtlieſt of all Beaſts) Mat. 32. 8. to be drowned, to ſhew that if God in the vindication of his own honour, doth deviate from his naturall pronity and propenſity to mercy, and is neceſſitated, ſe defendendo, to appear in a revenging way: it is our barrenneſſe in goodneſſe, and beaſtlineſſe in badneſſe, which inforceth him to what is contrary to his owne inclination.
29. Secondly, we may obſerve, that ſome of our Saviours miracles were double ones, one growing within another. Thus Mat. 9. 19. it was the chief intent of our Saviour to raiſe the daughter of the Ruler, when foreign, obiter, as in the way thither, he did almoſt as great a miracle in curing her, who was long troubled with an Iſſue of blood. Thus as cunning Gardeners are ſaid to have a myſterie, whereby (by inoculating one flower on another) they make them grow double: ſo our Saviour had Twin-miracles, and occaſionall ſpringing up in the midſt of an intentional miracle.
30. But here a queſtion may be propounded, not coming within the compaſſe of thoſe condemned by the Apoſtle, 2 Tim. 2. 23. For fooliſh and unlearned that do gender strife; but ſuch the anſwering whereof may give ſome light to our heads, and heat to our hearts and affections.
31. Seeing our Saviour was a Benefactor generall to all perſons and places where he came, how came it to paſſe that he was not the minion of mankind, deliciae humani generis, the darling of the world, ſeeing he deſerved no leſs, by his favours conferred upon it? how came men ſo generally to hate him, ſo often to plot, and at laſt to practiſe his deſtruction?
32. I anſwer, ſeverall reaſons may be rendred, ſome nearer, ſome more remote, why our Saviour could never be popular, though no man more merited the ſame; Firſt, becauſe had he been univerſally beloved, it would have hindred the grand deſign of mans ſalvation, no Judas would have been found to betray him, no falſe Witneſſes to accuſe him, no Pilate to condemn him, no Souldiers to execute him, and therefore of neceſſity Chriſt was to incur many mens diſpleaſure.
33. Secondly, he was to have not onelyonly a notionall, but alſo an experimentall, yea, which was more, a meritorious knowledge of all miſeries, to which humanity was ſubject, of hunger, Mark 11. 12. of thirſt, Iohn 4. 9. long and painfull preaching with little profit, becauſe of peoples unbelief, wearineſſe under paine, and nakedneſſe upon the Croſſe, as alſo of the cauſleſſe and undeſerved hatred of people from thoſe on whom he had conferred great favours, that ſo he might the better know to pray for pity, and believe his ſervants in the ſame condition.
34. Thirdly, though our Savior went about doing of good, yet ſome wicked men hated him, meerly becauſe they were wicked men; there is a generation of people, which drive a trade (whereby they will never grow ſpiritually rich) of receiving good, & returning evil. David, as a Prophet, yea, a Type of Chriſt, complained of ſuch, Pſal. 35. 12. They rewarded me evil for good, to the ſpoyling of my ſoule. Some men have ſuch foul ſtomachs, as to turn all honey into choller, converting courteſies they have received into anger and malice.
35. Fourthly, Chriſt, though generally doing good, was diſtaſted of many, becauſe the Doctrines he delivered, were either above their underſtanding, or againſt their humour and inclination; it was ſaid of Titus Veſpaſian the Emperour, Neminem à ſe dimiſit tristem, He ſent no man ſad away from him. A happineſſe denied to our Saviour himſelf, for when (Mat. 19. 22.) he adviſed the young man to ſell all that he had and give it to the poore, and come and follow him; it is ſaid, he went away ſorrowfull, for he had great poſſeſsions.
36. Laſtly, Christ, though generally ingratiating himſelf with his good deeds, could never arrive to be univerſally beloved, becauſe he told people of their ſins, and foretold them of their ſufferings, eſpecially the 23. of S. Matthew's Goſpel, where he pronounceth eight woes, and every woe three fold (four and twenty in all in effect) againſt Scribes, and Phariſees and Hypocrites.
37. It was ſaid of Will: Naſſaw, Prince of Orange, (Father to the late Maurice) the firſt Founder under God, of the Low-country mens liberty, being a popular Prince, courteous in his carriage to the meaneſt perſon, that he never put off his hat to a Peaſant, or Boar, but with that geſture the King of Spain loſt a Subject, and a free Member was gained to the united Provinces, how well they will requite his kindneſſe to his family, poſterity will take notice, and ſucceeding generations will obſerve.
38. But our Saviour never pronounced one of the aforeſaid woes, but inſtantly he loſt the affections of ſome, who became his enemies for telling them the truth: Here a Hyppocrite hated him, there a Scribe ſcorned him; here a Lawyer left him, there a Phariſee forſook him; and at one time, Joh. 6. 66. many of his Diſciples went back, and walked no more with him.
39. And here it is worth our obſervation to take notice of the difference between the preaching of Moſes and our Saviour, the former promiſed all outward happineſſe to ſuch as kept Gods lawes, how they ſhould be, Deut. 28. Bleſſed in the field, and bleſſed in the city, bleſſed in their body, and bleſſed in their ground, and bleſſed in their cattel, bleſſed in their basket, and bleſſed in their ſtore, in a word, on condition they would obſerve Gods commandements he preached and promiſed unto them all external peace, plenty, and proſperity,
40. Our Saviour's Sermons were of a different, yea, contrary nature, as appeareth by that paſſage, Mat. 5. 44. But I ſay unto you, love your enemies, bleſſe them that curſe you, do good to them that hate you, and pray for them which deſpightfully uſe you and perſecute you?
wherein is 1. Suppoſed, That the ſervants of God notwithſtanding their walking ſoberly, righteouſly, and godlily, to the utmoſt of their endeavours, ſhall have many enemies, cruſers, and perſecutors.
2. Impoſed, That Goſpell principles oblige ſuch who will be the followers of Chriſt, to bleſſe thoſe who are their moſt profeſſed enemies.
Theſe are two hard ſayings together, and is able to bear them ſeverally, & aſunder; this mauled Christ his popularity, that notwithſtanding all his heavenly Sermons, holy life, and happy miracles, he was hated by carnall men, chiefly on this account, becauſe ſuch as followed his Doctrines, muſt be ſure of perſecution here, and waite for a reward hereafter.
41. Let not the Miniſters of the Goſpel be diſheartned, and diſcouraged, if with all their painfull preaching, and pious living and courteous, carriage to, and good uſage of their people, they can never get, nor gaine their generall good will. The Diſciple is not greater than his Maſter, nor the ſervant than his Lord, let us know to our comfort that Chriſt himſelf could never be long in peaceable poſſeſſion of a generall good eſteeme, but for the reaſons aforeſaid, fell into peoples diſpleaſure, though he went about doing of good.
42. Now to make ſome uſe of the Text in generall, and firſt, is it ſo that our Saviour went about doing of good? ſerveth in this the firſt place to confute ſuch, who will not at all go about, but immure themſelves in a Cloiſter, pent within the walls thereof, and then pride themſelves in this their will-worſhip, as the higheſt and holieſt ſtate of perfection, though there they zily wither on the ſtalk they grew on, without contributing any thing by their paines and parts to the Church or Common-wealth: May not both Church and State, as their creditors, juſtly ſue them on an Action of Debt, for imbezilling theſe their part; or, if you will, ingroſſing them to themſelves alone, wherein the Communion of Saints doth claime a joynt and publique intereſt; ſure I am, our Saviour, that grand Exemplar of Holineſſe, did not confine himſelf to a Cell, but went about doing of good.
43. Secondly, confuteth ſuch who goe about, but how? not to do good, but to do miſchief, every place they come at faring the worſe for their company: Thus as a Snaile may be traced by the ſlime ſhe leaveth behinde her, ſo theſe men may be tracked whitherſoever they remove, by the ſootſteps of their own wickedneſſe. Here they have a wanton ſpeech, there a drop, an uncharitable paſſage; there they ſcatter a profane expreſſion, they may be followed and found out by their bad words in one place, and worſe works in another; theſe leave Satan for their Sovereigne, or chief of their order, Job 1. 7. Who came from going to and fro in the earth, and from walking up and down in it. But what to do? The Apostle telleth us, 1 Pet. 5. 8. Walking about ſeeking whom he may devoure. Lazineſſe is better than ſuch labour, idleneſſe than ſuch employment, to go about doing of evil.
44. Thirdly, it confuteth ſuch, who (to give them their due) do ſome good, and go doing of ſome good, but they go not about, their motion is circular, but ſemicircular at the beſt, they are onelyonly beneficial to ſome of their own gang, of their own party, of their own faction, their goodneſs is not generall and univerſall, to all the true and proper objects thereof.
45. What ſaith S. Paul, Gal. 6. 10. As we have therefore opportunities, let us doe good to all men, eſpecially to them who are of the houſhold of faith; thoſe indeed are to have a Hanna's part of our Favour, a Benjamine's portion of our Bounty, yet ſo, as all in extremity, are the objects of charity, we are to baulk none who come in our way, not to ſay that ſome of plentifull eſtates are bound to ſeek out ſuch objects for their liberality.
46. It is obſerved, that the diſeaſe called S. Anthony's fire, or the Cingles, (becauſe it clippeth and ſurroundeth the body in faſhion of a girdle) is never mortall, till it wholly compaſſeth the waſt, both ſides of the inflammation meeting together; but on the contrary, Charity is never Soveraign effectually, and cordiall to purpoſe, untill it finiſheth its full circuit, and taketh its compleat compaſſe, going about to do good.
47. It is an uſe of comfort to the Saints and ſervants of God, conſidering that Chriſt, who on Earth went about doing of good, now in heaven, antiquum obtinet, keeps his old wont, ſtill retaineth his former mercifull and bountifull diſpoſition, he hath not leſſe goodneſſe, for having more greatneſſe, leſſe grace for having more glory, yea, rather now he doth greater and better things for us, becauſe he is gone to the Father, John 14. 12. Whilſt on earth his power was limited and confined, his luſtre was clouded and eclipſed with his humanity, whereas now he is put into a better capacity to expreſſe himſelf, and aſſiſt us, able to work what we wiſh, and doe what we deſire.
48. But now he doth not goe about doing of good, becauſe after his long wearineſſe on earth, he is repoſed in eaſe and honour, and fixed at the right hand of his Father in heaven, yet ſtill in ſome ſence he may be ſaid to goe about doing of good, ſuch the extenſiveneſſe of his providence, through the whole circle of Creation, from Angels to worms, though the Maſter-piece of his mercy is the daily making of interceſſion to God for his ſervants.
49. Some difference there is amongſt learned men about the manner of his making interceſſion, ſome conceiving it done onelyonly with his mouth, others onelyonly really by vertue of his merit, probably it may be done both waies, the rather becauſe our Saviour hath a tongue (as alſo a whole body, but glorified) in heaven, and it is not likely, that the mouth wch pleaded for us on earth, is altogether ſilent for us in heaven, but in what manner ſoever this interceſſion be made, it is ſo done, as makes it both acceptable to God, and effectuall for us, by him who now reigneth in glory, and formerly went about doing of good. Amen.
Finis.
A GIFT FOR GOD ALONE.
S. LUKE 10. ver. 27.
Thou ſhalt love the Lord thy God with all thy heart, &c.
LONDON. Printed for JOHN STAFFORD at Fleet bridge. 1655.