Forty Sermons, Sermon 18
SERMON XVIII. ON 2 PET. 1. 4.
BUT that We may have this honour and love, it will be Preacht at St. Maries, June 21. 1657. Ʋſe 3.required that we examine our ſelves whether we have attained to this true ground of it, this truly honourable ſtate of being made partakers of the divine nature.
Wherein that conſiſts, hath already in the general been declared in the former doctrinal explication; the main of it was, that divine grace was this divine nature.
Pelagius heretically called humane nature grace; we may piouſly and truly call ſaving grace divine nature; to be Godly is to be God like. God is holy, juſt, wiſe, good, ſpiritual, heavenly, and it is his very nature to be ſo. And he that is of ſuch an heavenly ſpirit and carriage, although nil humani à ſe alienum putat, yet totus divinitatem ſpirat, though otherwiſe he be a poor weak man ſubject to humane infirmities, yet by this his conformity to God he is raiſed to divine perfection. As the eye of faith under all that bloud and ſpittle ſaw on our Saviours face his glory as the glory of the only begotten Son of God full of grace and truth, John 1. 14. ſo the ſame eye under the mean outſide of him who hath filled out of Chriſts fulneſs his meaſure of grace and holineſs, even grace for grace, beholdeth with awful reverence and complacential love bright rayes and reflexions of divinity. In his heavenly diſcourſe, it ſaith Non vox hominem ſonat, there is more than a man; God ſpeaks in him, as Junius thought In ejus vitâ.of that poor godly man, who was one means of turning him from his Atheiſm. And when it beholds his holy and heavenly converſation, though it do not ſay with the Lycaonians, Acts 14. 11. that Gods are come down to us in the likeneſs of men, yet though but an Idiot, he will report that God is in him of a truth, 1 Cor. 14. 25.
But enough of this in general: Let us rather for our better direction conſider ſome particular properties of this Divine Nature by which it may be diſcovered and manifeſted; ſome from that it's called Nature, and ſome from that it's ſtiled a Divine Nature.
1. Nature is an inward inbred principle. In natural bodies it's ordinarily defined to be principium motûs & quietis, and ſo this Principium motûs intrinſecum. Aquin. 1. 2ae. q. 10. a. 1. corp.divine nature in a gracious ſpirit is an inward principle of power and act, the ſpring that in this divine foreign ſets all the wheeles a going like the ſpirit of the living creatures in the wheels, Ezek. 1. 20. In this ſenſe our Saviour ſaith that the water which he giveth to the thirſty foreign ſhall be in him, foreign it ſhall be in him; but what? a well of water ſpringing up to everlaſting life, John 4. 14. not a Ciſtern, which hath all its water from without put into it. It is ſo indeed as it hath all from God, but in regard of outward ſupplies ſuch a well it is that hath ſuch a ſpring in it, as from it ſelf is continually bubbling and ſpringing up to everlaſting life. It's no artificial engine to ſpout out that water which it had not of its own, but a true natural fountain that poureth out of what ſpringeth up in it ſelf, Jer. 6. 7. as in the creation the herb brought forth ſeed and the tree fruit after its kind, Gen. 1. 12. from its innate ſeminal vertue, its inward natural, temperament and conſtitution, and the ſtone moveth down to the center and the ſparks fly upward from their Job 5. 7.natural propenſion, nature being that ingenita rei vis & potentia, quâ ipſa à ſeipſá movetur; ſo in this new creation, where there is a Divine Nature, there is ſomething within, not only a blaze in the lamp, but alſo oyl in the veſſel, Matth. 25. 4. an inward principle, which ſets the ſoul in motion to God and heaven, theſe divine ſparks naturally fly upward, as it's ſaid of Timothy, Philip. 2. 20. that foreign he did genuinely and naturally care for the things of God and his Church: and Job ſaid of himſelf that the root of the matter was in him, Job 19. 28. contrary to what is ſaid of the ſtony-ground hearer, that he had not root in himſelf foreign, Matth. 13. 21. which is the broad difference between a true born child of God and a formal hypocrite: the one flutters and makes a great ſtir in the things of God, but God knows and he himſelf knows and feels there is no inward vital principle that ſets him on work, nothing from within, unleſs vain-glory or other finiſter …imes and intentions, which are only corrupt nature, but uſually all is from without, either the applauſe or frowns of men; and the one as the wind drives about the millſails which elſe would ſtand ſtill, and the other as thoſe Trochler… or water-works force the water upwards which elſe would lie below or fall downward. But O friend foreign (as he laid of Plutarch.the dead ſtatue which he could not make ſtand by it ſelf) there muſt be ſomething within that goes to a divine nature, an inward principle of Divine life and love, which without theſe pullies and plummets ſets the wheels of the ſoul on going God-ward. Doth not even nature it ſelf teach you? ſaith the Apoſtle in that caſe, 1 Cor. 11. 14. and doth not the Divine nature it ſelf, whereever it is in truth, from an inward principle and pondus animae prompt and incite and carry you out towards God in communion with him, and obedience to him? as, Act. 18. 5. it's ſaid of Paul foreign he was preſſed in ſpirit, occaſioned by the Jews obſtinacy, but there was a ſpirit within him that preſſed him to it.
But here take a double caution, when I ſpeak of this inward principle, it is not with our Enthuſiaſts ſo to cry up a Chriſt within them as to cry down a Chriſt without them, indeed without them, becauſe never truly in them. Chriſt indeed dwells in our hearts, but it is by faith, Epheſ. 3. 17. and that is both br…d and fed by his word and ordinances, Rom. 10. 17. 1 Pet. 2. 2. 2. Nor is it to ſtrike down ſuch poor Chriſtians as are already ſinking by reaſon of inward faintneſs. I acknowledge that in the new-born babe through weakneſs of nature this pulſe may be weak, and in the grown Chriſtian through accidental corruptions and temptations there may be obſtructions and interruptions; but then the man is the more ſick for it, and nature thus oppreſſed (if it be Divine) ſtruggles and groans the more under it; when the man of God cannot do the good that he would, he cryeth out of himſelf as a wretched miſerable man for it, Rom. 7. 18, 24. though the root of the matter be in him, as it was in Job, yet ſometimes it may be under-ground, and as ſeed ſown under a great weight of earth that keeps it under, but it works and works and at laſt peeps out, and then ſprouts and ſprings apace, ſuch an inward principle there is in nature, and ſuch alſo in the ſoul that is made partaker of the divine nature in its outgoings to that which grace hath made connatural to it.
2. Hence in the ſecond place from this inward principle natural motion of it ſelf is ready and free, not forced or violent. With what inward freedom doth my heart go out to him whom I naturally love? and with what a free ſource doth the fountain caſt out, or (as the Hebrew word foreign in the active form ſignifieth) empty her waters that naturally flow from it? And A free ſpirit, Pſa. 51. 12.how willing a people are God's in the day of his power, Pſal. 110. 3. and our Saviour ſheweth that as free a current floweth from this fountain of life, when in the place before quoted, he John 4. 14.ſaith that his Spirit and Grace ſhall be as foreign a well of water, ſo foreign aquae ſalientis of water ſpringing, freely fully ſpouting, yea leaping up to everlaſting life. No need of pumping and pulling. How naturally doth ſuch a Soul fall into thoughts of God and deſires after him! O! never more free than when it can run in this Channel moſt freely! Or if at any time (as too often it is) this current be hindred or dammed up, what a complaining murmur may you hear, though without murmuring againſt God? and how may you ſee it, though not riſing and ſwelling in diſcontent and pride, yet running over in tears of true repentance? And therefore for trial know, that a conſtant As Hoſ. 11. 7. bent to backſliding from God.and total averſeneſs from God and the things of God ſpeaks plainly, either a Deviliſh temper, or (at beſt) corrupt nature. And although, as in ſome caſes in a mans body, there may be liſtleſneſs where there is life, ſo an auk backwardneſs may and often doth conſiſt with the Divine Nature, yet it's but as life in ſuch a weak ſick body, in which nature is oppreſſed: Grace is but weak or weakned: the man of God in ſuch a caſe ſtands in great need of cure and relief that his Soul may freely breath, and go out to God, as Davids did naturally to his Son Abſalom, 2 Sam. 13. 39.
3. As natural actions and motions are free, ſo thereupon they are not irkſome and grievous, but pleaſing and delightful. How merrily doth the wheel run down the Hill, from its natural propenſion? And with what delight doth the Scholar plod even on thoſe harder ſtudies to which he is naturally affected? The generous Wine with a kind of jollity and tripudium, mantles and ſparkles upward, when, in Solomon's phraſe, it moves it ſelf Pro. 23. 31. Pſal. 19. 5. Pſal. 119. 32.aright, and the Sun in its natural courſe rejoiceth as a mighty man to run his race: but not ſo much as the man of God when his heart is enlarged to run the ways of Gods Commandments. The generous ſpiritual Chriſtian never thinks he mounts ſo right or with more delight than when he ſparkleth and moveth upward. How merrily doth this ſweet Bird ſing when it moves upward, and ſoars aloft in Divine Meditations, Prayers, praiſes, and ſuch like more pleaſing uninterrupted outgoings of the Soul to God! yea what melody in the heart doth it make both to God and it ſelf, in its ſweet ſad notes, whileſt it is tugging in the ſnare below! foreign foreign, I have a complacency and take pleaſure in infirmities, reproaches, perſecutions, diſtreſſes for Chriſts ſake, ſaith Paul, 2 Cor. 12. 10. it's the ſame word that God the Father ſaid of his Son, when he ſaid he was well pleaſed in him, Matth. 3. 17. as though with the like natural complacency that the Father embraced Chriſt, the ſame doth his ſervant from the inſtinct of this Divine nature welcom even heavieſt ſufferings for Chriſt. With what delight doth this Scholar in Chriſts School (who is foreign) read theſe hard Chapters with which he is ſo naturally taken? for all delight and pleaſure ariſeth from the ſutableneſs of the faculty and the object, and therefore where a law of commands without doth ſo naturally ſuit with a law of love within us, how doth it hug and embrace? Then foreign, I conſent and approve for my judgment, Rom. 7. 16. and for my affections, foreign, v. 22. I delight in the law of the Lord after the inward man: and when it is ſo within the heart, then I delight to do thy will O my God, Pſal. 40. 8. then it's meat and drink to do the will of God, Matth. 11. 30. 1 John 5. 3.John 4. 34. the yoke is eaſie and the burden light, and no command grievous: no task but a recreation; no diſtaſtful Medicine but pleaſing food, which the palate reliſheth, and the ſtomach naturally cloſeth with.
I confeſs the Child is weak and may not be ſo well able for the time to digeſt ſo ſtrong meat; and the man of God may be ſick, and then it may not go down with ſo much delight. Weakneſs or diſtemper may ſometimes weaken and hinder this actual complacential rejoicing, as ſickneſs or a cut finger may take off the Muſician from actual playing on his inſtrument, wherein yet he habitually much delighteth; but then that ſickneſs maketh him more ſick to think of it. Where there is habitual delight, ſuch actual indiſpoſition cauſeth actual and hearty grief for it; and ſo this grief for the preſence of the contrary impediment proclaims aloud what love he bears and what delight he hath in that from which he is hindred.
And this ſufficiently enough diſtinguiſheth in this Caſe the true Divine Nature from a counterfeit form of Godlineſs: the one ſaith with them, Mal. 1. 13. Behold what a wearineſs is it? But the other cryeth out, oh how weary am I? A genuine Child of God crieth out of himſelf and his own uncomfortable wearineſs in that which he ſo naturally loveth and delighteth in, bewails his being ſo weakned and hindred as the ſweet Bird mourns when it hath ſuch a ſtone hung at its leg, which keeps it from being upon the wing to which it hath ſuch a natural propenſity.
But the hireling thinks much at the work it ſelf, which he hath no inward delight or complacency in, and that when not otherwiſe hindred, but by his own wilful averſeneſs; and hence it is, and from want of an heaven-born inward principle which might naturally mount him thitherward, whilſt for fear or ſhame or natural conſcience or the like extrinſecal motive he is forced to it, all is up the hill, and then as weak and unſound bodies climbing up the mountain foreign, as they, ſo he pants and blows faſt but gets up very ſlowly and untowardly, till at laſt he tumbles down headlong into deepeſt gulfs of ſin, which naturally he delights to ſwim in, and ſo with Judas goes into his own place, Acts 1. 25.
4. From this freedom and delight, in natural agents proceeds frequency in their operations. That which I delight to do, I do often, and what is natural, is frequent. How reiteratedly doth the heart and pulſe beat? the fountain bubble, and one wave in the Sea come on in the neck of another? Nature is no ſlug, but like the good houſewife is up every morning and afreſh reſumes her task, and perpetuis vicibus turns about her wheel foreign as S. James calls it. So the ſun doth not, like Jam. 3. 6.the Perſian King or great Mogul to keep ſtate appear abroad but ſeldom on ſome high dayes, or great Feſtivals, but every morning as the bridegroome cometh out of his chamber, and every day Pſa. 19. 5.repeats his race, and for the wind foreign as Solomon, Eccleſ. 1. 6. moſt elegantly expreſſeth it, it whirleth about continually and returneth again according to his circuits, or (as Broughton rendreth it) the wind whirleth whirleth, walketh, and into his circuits returneth the wind. Nor are the breathings of the Divine ſpirit leſs reſtleſs and unceſſant where he breaths freely. God in his own nature is a pure act, and therefore continually acting. My Father worketh hitherto, and I work, ſaith our Saviour, John 5. 17. and ſo doth his ſpirit too. The Divine Nature is continually acting in the government of the world, nor is it leſs operative in the believers heart, being (in the place before cited) a well of water foreign in the preſent tenſe expreſſing a continued act of ſpringing and bubbling up, and ſo working out ſin as the troubled fountain doth defilement. The Divine Nature is continually offering up a judge ſacrificium a daily ſacrifice to God, David morning, and evening and at noon, Pſal. 55. 17. even ſeven times a day, Pſal. 119. 164. Paul had foreign no reſt or relaxation, or intermiſſion either in his fleſh or ſpirit, 2 Cor. 2. 13. but would ſpend and be ſpent in the ſervice of God and his people, 2 Cor. 12. As of Baruch, Nehem. 3. 20. foreign15. There was much of God, and of an heavenly Divine Nature in thoſe worthies who (as the heavens) were in a perpetual motion. And although this height and degree many that are truly godly according to their lower attainments and leſs participation do not (it may be ſhall not) here riſe up to till they arrive there where they reſt not day and night, ſaying Holy, Holy, Holy, &c. yet whereever this Divine life is, the man is breathing, Rev. 4. 8.and the pulſe beating, though in ſome ſick fits ſometimes too ſlowly and very weakly; even when aſleep the heart is waking and Cant. 5. 2.ſilently working. But if on the contrary, inſtead of this frequency ſuch intermitting pulſes and Syncope's be frequent, the caſe is very dangerous: but if always ſtone-ſtill, or but very ſeldom, and only in ſome few good moods at a Sacrament, or a ſearching Judgment on our ſelves or others, we faintly move God ward, here is dead nature, no quickning ſpirit; an ominous Comet, that ſometimes in an Age appeareth to be gazed on, and forebodes ſome evil: no Sun of Righteouſneſs here which ariſeth every morning to run his daily courſe like a mighty man that faints not. Which leads to
5. The fifth Particular. For Nature, as it is frequent and inſtant in its work, ſo it is alſo conſtant, nay groweth ſtronger and quicker towards the end of its motion. The ſtone in its natural motion downward, if not hindred, ſtayeth not till it come to its centre, and the nearer it cometh to it, it moveth the faſter. This Divine Nature is heavenly, and therefore moves amain heavenward up the hill, and yet finally ſtops not; is a ſpring of water foreign ſpringing or leaping up, and that foreign even to everlaſting life, in the place now ſo often mentioned, and which hath helped us in moſt of theſe Particulars. I deny not but this well by earthly cares and other occaſions may for a time be ſtopped, that it floweth not ſo fully out, as the Philiſtims ſtopped Abrahams wells with earth: but that it did not ſo dry them up, but when Iſaac digged them, again they gave out their water as formerly, Gen. 26. 18. Hindrances and ſtops from within and without the man of God may have in the way of God, but no total interciſions, no final Apoſtaſies; but when at liberty, he mounts up with wings Iſa. 40. …1.as an Eagle; runneth, and is not weary; walks, and doth not faint. And therefore (for trial) as the clock which for a while goeth right, but when weights are taken off, ſtands ſtill and moves not, ſheweth that it's not natural, but an artificial piece of workmanſhip: ſo, ſeem we to move never ſo faſt in the ways of God, if when outward compulſion and motives ceaſe, we ſtand ſtill or go backward, it plainly ſheweth that all was but an artifice, and nothing of this Divine Nature, which as in God is eternal and unchangeable, ſo as it is in his Children (as the ſeed it is begotten of, 1 Pet. 1. 23.) is incorruptible and immortal.
But yet in us it may have its ſtops for a while and partial intermiſſions, as when there is life, yet in ſickneſs and fainting fits the pu…ſe may be very weak and ſometimes intermitted. But even in that Caſe
6. In Nature there is a principle of recovery, as Eutychus though Principium as conſtitutionm, ſo reſtitutivum.taken up dead, yet becauſe life was in him, came again to himſelf, Act. 20. 9, 10, 11. The Seed though corrupted under-ground, yet at laſt ſprouts out again, and the live-ſpring though for the preſent defiled with filth caſt into it, yet by little and little is ſtill working out that pollution, and reſts not till it hath wrought it ſelf into its former clearneſs. Such falls and defilements may a live Chriſtian, a Saint ſometimes fall into, as David, Peter, and others, but as you read of their falls ſo of their recoveries. The Sheep may fall in the dirt, but it's the unclean Swine that continueth to lie and wallow in it. The ſeed of God may ſometimes be 1 Joh. 3. 9.under-ground; but if it abide in us (as the Apoſtle ſpeaks) it will at laſt get up and out again. As there is hope of a tree, though when cut down the root thereof wax old in the earth, and the ſtock thereof die in the ground, that through the ſcent of water it will ſprout again and bud, and bring forth boughs as a plant, as Job ſpeaks cap. 14. 7, 8, 9. So, even a plant of righteouſneſs may ſometimes be ſo nipt and blaſted that all may ſeem to be dead, but being planted by the river, implanted into Chriſt by the ſcent of water from this Divine nature and ſupply of the ſpirit of Jeſus Chriſt, after ſuch a nipping Winter doth recover again its verdure in the ſpring. foreign ſaith the Apoſtle of his Philippians, Cap. 4. 10. I rejoiced in the Lord greatly that now at laſt your care hath flouriſhed again. Not like Jude's trees, twice dead, and pluckt up by Verſ 12.the roots, and ſo even dead without poſſibility of after-growth. Till Nature be quite ſpent and extinct (which the Divine Nature never can be) it hath an inward natural Balſam in it, which helps on its cure and recovery: and as long as there is any breathing of the Divine Spirit, it will at laſt foreign, ſtir up that 2 Tim. 1. 6.grace which ſeemed to be raked up under the dead aſhes, and blow it up into a brighter flame. And therefore after ſuch falls and ſtumbles, labour we to expreſs this Divine nature by theſe happy As corrupt nature breeds theſe decayes, ſo let this Divine nature work theſe recoveries. foreign. Plut. adverſ. Colot. as Cyprian Ep. 2. ad Donatum, Quod ſentitur antequam diſcitur.after recoveries.
Nor doth it only play ſuch after-games, but is much diſcovered by its forehand quickneſs. Grace is preventing as well as ſubſequent. And this adds
A ſeventh particular. Nature hath its foreign, ſympathies, antipathies, its hints, inſtincts and impetus, which antevert the Acts of Reaſon, prevent diſcourſe and deliberation. At the firſt bluſh the heart cloſeth with this thing or perſon before it can think why, and riſeth up in abhorrency and loathing of that other when it cannot tell wherefore.
Non amo te, Voluſi, nec poſſum dicere quare.
It's ſo with the Divine Nature. It doth abſtain, and on the ſudden ſtart back, foreign from the very firſt appearance of evil, 1 Theſſ. 5. 22. quicquid malè fuerit coloratum, as Bernard phraſeth it. Some expound it of matters of Doctrine, De Conſiderat. lib. 3.and ſo the good Womans Spirit roſe againſt falſe Doctrine preached, though ſhe could not ſay it was ſo: ſome underſtand it of practice, and ſo the chaſt Soul hates even the garment ſpotted with the fleſh, Jude v. 23. is troubled, ſweats and faints at the firſt appearance of it as ſome naturally do at the preſence of that againſt which they have a ſecret Antipathy: On the contrary at firſt ſight or ſpeech (by an unio animarum) cloſeth with perſons of the ſame ſpirit, and things that are as it were connatural, before it hath time or leiſure to give a rational account of it. I know the word of God muſt be the ſtanding rule both of our Faith and practice, and am far from indulging the wild phanſies and the ſudden violent impetus of raſh inconſiderate men; and yet in ſome caſes give much to the foreign and propendency, as alſo to the averſation of the ſpirits of ſober godly men, eſpecially if of all or moſt, as having in them foreign, ſomething of the workings of this Divine Nature in them, which anticipates their diſcourſe, and (as John outran John 20. 4.Peter) is got out before they can come to any deliberate reſolution. By its nature the Lamb dreads the Wolf, when ſo young, that it cannot diſcern him: and we ſhould diſcover more of this Divine Nature, if by the divine inſtinct of it we can loath ſin, when we are otherwiſe ſo weak or ſurprized, that we have not time or Nature doth act always as high as it can, and then how high ſhould this Divine Nature carry us?ability to make a deliberate judgment of it.
8. As Nature ſometimes anticipates Reaſon, ſo this Divine Nature always exceeds and goeth beyond that which is only humane. Divinity is above Humanity, Grace above Nature. A Chriſtian is not foreign a bare man, but more than a man. And therefore to have or expreſs no more than what Nature can work, or natural men by other helps can attain to, foreign, to walk as men with the Apoſtle, 1 Cor. 3. 3. terminus minuens, or (as Cap. 6. 7. he calls the like) it's foreign a defect, in which we fall much ſhort of, and below that which a man or God that is made partaker of the Divine Nature, ſhould arrive at, and come up to. For as man by nature and kind is and acts above other creatures, ſo a Chriſtian man ſhould even above himſelf, as a man, and above other men that want that Divine Principle. The widwives once ſaid, that the Hebrew women were not as the Egyptian women, Exod. 1. 19. And truly the men of God ſhould not be as other men, I mean not more proud, and froward, and worldly, but more holy, and humble, and unblameable than other men. Samſon the Nazarite became then only like another man when his locks were ſhaved off, and the Spirit of God departed from him, Judg. 16. 17, 20. But as long as the ſanctifying Spirit acts and abides in us, we are true Nazarites, as by our holy Vows ſeparated to God, ſo we ſhould be (though not wholly ſeparated, yet) very much diſtinguiſhed from other ordinary men. Chriſt expects from us a foreign, Where much is given, much is required, and more than a Divine Nature could not be given, & therefore there he requires moſt.Mat. 5. 47. ſomething ſingular, eminent, and tranſcendent, a proportionable diſtance from others in our lives, which may anſwer that foreign which we expect to be fixed between them and us after our deaths, Luc. 16. 26. Contarenus (de Juſtificat.) makes the compariſon of the manners of a Ruſtick and of a Citizen or Courtier: and a like difference he ſaith there is between the carriage of an earth-born ſinner and a Saint made partaker of the Divine Nature. The Sons of Princes ſhould not be in the garb of Peaſants children; but that compariſon is too low. Between Nature and Grace there ſhould be a more vaſt diſtance. A Child of God ſhould be as much above a natural man as heaven is above the earth, and as much above a fouler ſinner, as heaven is above hell. But how then cometh it to paſs, that the roof of hell ſhould be ſo nigh (as I may ſo ſpeak) to the floor of heaven: that there ſhould be ſo little difference between the Apogaeum and higheſt of moral Heathens, or other natural men, and the Epigaeum or loweſt of a collapſed or go-by-ground Chriſtian? Doth not this puff up proud Nature, and if not debaſe the Divine, yet make our Philoſophical Chriſtians think low and meanly of it? Make it in theſe mens eſteem but a name, a thin fine notion, and them that are partakers of it, ſome Eutopian fancies which Preachers talk of, but the world ſeeth little of?