Forty Sermons, Sermon 17
SERMON XVII. ON 2 PET. 1. 4.
Preacht at St. Maries Cambridg, March 8. 1656/7.That by theſe you *Efficiamini, vulg. fieretis, Calv.might be partakers of the †Godly, Prior. Tranſlatio. Tyndal. Eſtius contra. Pindar. Olymp. Od. 6.Divine Nature.*Should, Genev.
THis Verſe moſt Interpreters take to be part of the Apoſtles Preface to his Epiſtle; wherein, according to the old Rule, foreign, as a skilful architect prefaceth a magnificent Palace with a ſtately Porch and Front, ſo he his after diſcourſe with a glorious Entrance. It being the manner of the Apoſtles in the Proems of their Epiſtles to put together a Summary of the Goſpels Myſteries, ſo Paul uſually in his, and ſo our Apoſtle Peter in the entrance into his former Epiſtle, and the ſame courſe he takes in the four firſt Verſes of this: in which the various readings are ſo many, and both the words and connexions of ſentences ſo dubious, that it makes the ſenſe difficult, which Camerarius obſerves to be more in this Epiſtle than in moſt other Apoſtolical Writings. However it's plain, that being in the ſequel of the Epiſtle to exhort to true piety and a Ʋt ne que breviùs nec diviniùs poterit Chriſti officium, omniſ que noſtra ſalus per partes explicari, in verſ. 3.gracious converſation, he doth in this Preface lay down (and Beza ſaith it could not be more briefly and divinely) as a foundation of it, the true cauſes of our Salvation, and (as Beza noteth) eſpecially of Sanctification.
As in particular.
1. For the cauſa foreign, the firſt original cauſe, it's free grace by lot, foreign, v. 1. and gift, foreign, v. 3. and to make ſure of it the ſame word foreign is again repeated, v. 4.
2. The procuring meriting cauſe is made the righteouſneſs of Jeſus Chriſt as our God and Saviour, v. 1.
3. The immediate working cauſe is aſſigned to be foreign a divine power, v. 3. working in us a communication foreign of an anſwerable Divine nature, v. 4. namely in our effectual vocation, wherein we are called to glory and vertue, or rather (becauſe the words in the original are foreign) Camerarius.by glory and vertue, that is, foreign moſt gloriouſly and powerfully, ſo that it is foreign, or foreign as the vulgar it's likely found it, and therefore rendred it by his own proper glory and vertue, v. 3.
4. For the inſtrumental cauſe, we have it twice expreſſed to be foreign the knowledge, or acknowledgment of Jeſus Chriſt, v. 2, 3. which is nothing elſe but that precious faith v. 1. which layeth hold on precious promiſes in this verſe, or the word being foreign, which here ſignifieth promiſſa rather than prómiſſiones, the benefits or things promiſed rather than promiſes, and therefore are ſaid here to be given, whereas promiſes are rather ſaid to be made (ſo, 1 John 2. 25. This is the promiſe which he Promiſſa, vel promiſſiones, i. e. pretioſa & maxima beneficia, quae per Prophetus olim ſe daturum promiſerat, &c. Eſtius in locum. See alſo Bellarmin de juſtif. lib. 2. cap. 5. ſect. Quomodo autem, &c.hath promiſed, even eternal life) though with reference to the promiſes, the promiſes as moral cauſes alluring and attracting us to all Divine Purity [Dr. Hammond] and the things promiſed, faith, repentance, holineſs, grace, glory, mean by theſe foreign all thoſe things which pertain to life and godlineſs in the beginning of the third verſe, and as ſome conceive [Piſcator, Beza and our Tranſlatours] that glory and vertue in the end of it. All theſe great and precious things promiſed, as proper and Phyſical cauſes do formally make us partakers of the Divine Nature. And that is the Truth expreſly laid down in the words of the Text, and more particularly to be made out in our handling of them.
That they who are effectually called, are by the divine power Doct. made partakers of the Divine Nature.
The ſubject perſons are ſuch as are called to the faith and acknowledgement of Jeſus Chriſt, v. 3.
The effecting cauſe is foreign a moſt divine power, in the ſame third verſe.
And the moſt happy and bleſſed effect is anſwerably a foreign a divine nature, in this verſe.
It's neither what nature in its utmoſt energy can produce, nor what any mere natural man, or Philoſopher as ſuch (whatever they talk of their foreign and foreign) in the higheſt Apogaeum of their moſt ſublime attainments can ariſe up to. It's only a Divine Power that can produce this Divine Nature, and precious faith in Chriſt, which alone inſtates the Chriſtian believer in this moſt precious promiſe, or promiſed mercy of being made partaker of it.
In the handling whereof two things I ſhall eſpecially intend.
1. Explication, by endeavouring to ſhew what is meant by it and contained in it.
2. Application, and what improvement we are to make of it.
For the firſt, what is meant by this Divine Nature, and our communicating, Explication.or being made foreign partakers of it, diverſe men according to their different apprehenſions and perſwaſions determine diverſly. They may be reduced to theſe three. They interpret it either, 1. to God ſimply, 2. or to Chriſt, 3. or to the Holy Ghoſt.
1. They who are moſt corrupt underſtand it of a real participation of the Divine Eſſence, as Oſiander will have us juſtified by Gods and Chriſts eſſential juſtice, and Scruetus to his very death Beza in Text. Epist. ad Barthol. Carthuſienſem.maintained that the eſſential Godhead is transfuſed into the Godly, as the Soul is into the body by which it is animated and inacted, and Gerſon's Contemplativi and ſome high flown Platoniſts of our times take but a little lower flight, whilſt they (with their foreign 2 Pet. 2. 18.) ſay that by their divine contemplations they are abſtracted from their own dark perſonality, their humanity annihilated, and they ſwallowed up Miro & incognito modo à Deo rapitur & in Deo ſuſcipitur, tota Deo plena fit, tota in Deum tranſfunditur, ita ut eſſentia Dei ejus eſſentiae & ſubſtantiae intimè & abſ que ullo modo creato uniatur. Vide Caſaub. Enthuſiaſm. pag. 113. Mores 2. laſh of Alazon. pag. 43. Pſal. 73. 28.in the profound abyſs of the Divinity into which they are wholly tranſported. Which alſo the even Ranting Enthuſiaſt-Gnoſticks of this and former ages, who of all men by reaſon of their abominable filthineſs partake leaſt of God and moſt of the beaſt and the Devil, make yet greateſt pretenſions to, whileſt they give out that they are Godded with God, and Chriſted with Chriſt, ſuch is their blaſphemous gibberiſh. Whatever either Fantaſtical or Diabolical trances ſuch may have, and divine illapſes, unions and communications they may vainly boaſt of, yet I am ſure that no evil dwells with an holy God, Pſal. 5. 4. and that Chriſt is ſeparate from ſuch ſinners, Heb. 7. 26.
What diviner raptures and heavenly raviſhments (I do not ſay a Platonick Philoſopher in his ſpeculations, but) an holy humble believing Soul may ſometimes have in its holy meditations and devotions I neither envy, nor now diſpute; only ſay with the Pſalmiſt that it is good for me to draw near to God, and that they are happieſt, who in a ſpiritual union and communion can get▪ and keep neareſt; but to pretend to get ſo near as properly to participate of the eſſence of God, flieth higher than Lucifer's pride, Iſa. 14. 14. and is Antichriſtian Blaſphemy, 2 Theſ. 2. 4.
I acknowledge, ſome of the Fathers, eſpecially the Greek, in their Rhetorical Hyperboles and deſiring to expreſs that lively image of God which his children have inſtamped upon them, do indulge themſelves a ſufficient liberty, as *Orat. 4. in Arrium.Athanaſius in his foreign, and †Orat. 42. p. 680. Baſil orat. 3. de ſp. Sanct.Nazianzen in his foreign, but not as though they ever meant any ſuch abolition of our nature, and transformation of it into God's, or participation of his eſſence, which being in it ſelf infinite, is therefore to the finite creature incommunicable; if Chriſts hypoſtatical union did not confound the natures and their properties, much leſs will this myſtical union of God and the ſoul work any commixtion, or tranfuſion of it into the Godhead.
1. The three conſubſtantial perſons of the Sacred Trinity only in common partaking, (if I may ſo call it) of the Divine nature eſſentially foreign.
2. Chriſts humane nature, (not only foreign and foreign as Neſtorius blaſphemed, for ſo we partake of it, but) foreign and perſonally, which is his alone prerogative.
3. It's our higheſt honour and happineſs that we may be made partakers of it by a participation of Divine Grace and image, which is wrought in us by him, and by which we are made conformable to him, ſo far as the image of his infinite, holineſs is expreſſible in a limited and reſtrained being, as the wax receives the impreſſion of the Seal, not the eſſence, and that in a picture is called a face, or hand, which hath the likeneſs of it, as he well expreſſeth it, and as truly addeth, that he who raiſeth it Dr. Spurſtow upon the Text.any higher muſt have ſwelling and lofty thoughts of the creature, and low and moſt unworthy and diſhonourable thoughts of God. (Thus Divines ſay) we partake of the Divine nature accidentaliter per donum gratiae ſanctificantis, as we have Divine Grace wrought in us by the ſpirit of God, which makes us like God. But as for Cornel. à Lapide's ſubſtantialiter which he adds, as we are partakers of In Textum.the ſpirit of God himſelf, we ſhall ſpeak of that by and by, we are now dealing with Enthuſiaſts, who (as the Manichees of old held that by nature we are ex traduce Dei orti, drops, and And ſo (as Caeleſtius ſaid) without Sin; as God is. Auguſtin. de geſtis Pelagii cap. ult.beams and particles of the Deity, ſo they) conceit that in the way of their high attainments they are partakers of the very Godhead, Godded with God, and Chriſted with Chriſt, as their blaſphemous gibberiſh blunders it. But how much more ſoberly and piouſly doth Cyprian expreſs it! Noſtra & ipſius conjunctio nec miſcet perſonas, nec unit ſubſtantias, ſed affectus conſociat & confoederat voluntates. This foreign in the Text is not foreign, This Divine nature is not the Divine Eſſence as they conceit it.
I acknowledge that *Tractat. de foedere, & in Gangraenâ doctrinae Anabaptiſticae.Clopenburgh and de †In Textum.Dieu after him conceive otherwiſe, and that as, Jam. 3. 7. foreign the nature of beaſts ſignifieth Beaſts, and foreign the nature of man, a man, ſo here foreign the Divine nature, or nature of God may O…thodoxally enough be taken to ſignify God, as conſidered in his own nature and being; but then that by foreign or partakers is not here meant a transfuſion or communication of They underſtand Communion rather than Communication.the Divine Eſſence, that in that ſenſe we ſhould be foreign partakers of the Deity, but only as Heathen Idolaters, 1 Cor. 10. 20. are ſaid to be foreign to have fellowſhip with Devils, ſo true believers have not only a real communication of Divine Grace infuſed into them, but alſo a true and bleſſed Communion with God himſelf, and truly our fellowſhip is with the Father and the Son, as the Apoſtle aſſerts it, John 1. 3. Nor hath this expoſition any thing in it which is contrary to piety or ſound doctrine; but yet this foreign ſeemeth foreign is foreign.to ſound a more inward and inherent communication of ſomething, and not only a bare communion and fellowſhip, as one friend hath with another, though that be included, and of it ſome good Interpreters expound it.
2. Others therefore interpret theſe words in reference to Chriſt, as Ambroſe, and Oecumenius of his incarnation in which his humane Epiſt. 38.nature was made partaker of the Divine, becauſe hypoſtatically united to it; But
1. Therein the Son of God did more properly take part of our humane nature, as is expreſly ſaid he did, Heb. 2. 14. than we of the Divine.
2. Beſides, that partaking was already in act, ever ſince our Saviour's Cyprian ſaith, divinae naturae communicamus per ſpiritum, & humanae per corpus. de Nativitate Chriſti, ſect. 7.birth and conception, whereas this which the Apoſtle here ſpeaks of was in part yet to be accompliſhed to believers, in their ſeveral ſucceſſions and further participation.
3. And withall, Thus all that have an humane nature might be ſaid to be partakers of the divine, which the Apoſtle here reſtrains to believers only.
4. And therefore Cyril although he interpret it alſo with reference Catechiſ.to Chriſt, yet of our Symbolical partaking of him, and ſo of God in the Euchariſt. This the Papiſts greedily ſwallow down, as making (they think) for their Tranſubſtantiation, by which (as they ſay) they come to eat the very material Body of Chriſt, and ſo become Chriſtiferi, and Chriſto concorporei, Chriſt being concorporated with them, as the food is with the body, for ſo they will expound thoſe words of our Saviour, John 6. 56. He that cateth my fleſh, and drinketh my blood, dwelleth in me, and I in him.
But although in the due receiving of that Sacrament, we ſpiritually by faith are made partakers of whole Chriſt, and ſo far as ſaving grace is conveyed to us in the uſe of it we may be truly ſaid by it (as by other Ordinances) to be made partakers of that which the Apoſtle here calleth the Divine Nature, yet
1. He ſpeaketh more generally of it here, than to be reſtrained to the effect only of that Sacrament.
2. And more ſpiritually than to underſtand any ſuch groſs, abſurd, and blaſphemous commixture and concorporation of Chriſt's Body with ours, ſo as to be this partaking of the Divine nature.
3. Others therefore more rightly and properly interpret it in reference to the Holy Ghoſt, and ſo C. à Lapide ſaith, we are made partakers of the Divine nature, not only accidentaliter, as we are by the ſpirit of God and the work of his grace indued with Divine Qualities and Graces, wherein eſpecially the image of God conſiſts, and ſo by thoſe Divine Lineaments drawn by the finger of God (which are a ſhadowy repreſentation of his glorious being and holineſs) we are made conformable to him, and, as Children, like unto our Heavenly Father:
But he would have it alſo underſtood ſubſtantialiter, that we Bonavent. 1. Sent. diſt. 14. a. 2. q. 1. Thom. p. 1. q. 43. ar. 3. 6. Vaſquez, Valent Suarez, de Deo, &c. l. 12. c. 5. n. 11, 12.are ſubſtantially alſo made partakers of the Divine nature, in that the very perſon of the Holy Ghoſt is united to us, and dwelleth in us as in his Temple, ſubſtantially and perſonally novo modo, and ſo in a manner deifieth us. This he proveth out of others of their Authors. Nor do I deny but that ſome of our own *Mr. Downham, Mr. Cotton. Ʋt in perfectiſ. ſima amicitiâ neceſſaria eſt amici praeſentia.Divines (though I know none of them that expounds this Text of it) do yet hold that not only the grace, but even the perſon of the Holy Ghoſt is in an eſpecial manner in Believers who is therefore (as they conceive) ſaid to be given to them, 1 John 3. 24. 4. 13. Rom. 5. 5. to be, and to dwell, and to abide in them, John 14. 16, 17. 1 Cor. 6. 19. and ſuch like. But although I fully believe theſe Scriptures, and therefore ſubſcribe to what Lombard lib. 1. diſt. 14. proveth out of Antiquity, that the Holy Ghoſt himſelf is given to and dwelleth in believers, yet as concerning that novus modus which they ſpeak of, I muſt confeſs my own ignorance, as not knowing how the Holy Ghoſt being God, and ſo in his Eſſence, ſubſtance and perſon alike every where, ſhould in that reſpect be more preſent in believers than elſewhere, but only in a more gracious and glorious preſence of manifeſtation of himſelf to them, and operation in them, unleſs they would have the third perſon hypoſtatically united to believers, as Chriſt's humanity was to the ſecond perſon, which Lapide's words ſeem ſomething to ſound like to, when he ſaith, that the Holy Ghoſt perſonally dwells in the righteous Soul, which I ſuppoſe he meant not of a perſonal union, but only an union of perſons, of the perſon of the Holy Ghoſt dwelling there, not as though it were ſo perſonally that the ſpirit and the believing Soul were one perſon, as it was with Chriſt's humanity in its hypoſtatical union with the ſecond perſon of the Bleſſed Trinity, which yet he there compareth this to, and to my apprehenſion doth but nicely diſtinguiſh it from it, whilſt in that perſonal Union in Chriſt of the ſecond perſon with the humanity he makes the bond and tye to be modus ſubſtantialis, but in this perſonal Union of the third perſon with a believer the tie is grace as a quality. But I leave theſe niceties which many a gracious Soul, in which the Holy Ghoſt dwells by his grace, cannot conceive, and therefore troubleth not it ſelf with. It's ſufficient for my preſent purpoſe that he confeſſeth this grace of the ſpirit to be the medium, vinculum & cauſa of this perſonal indwelling of the ſpirit in us: and therefore it is, that as the ſpirit by his grace dwelleth in us, we are made partakers of the Divine nature. And this fitly leads me to that which undoubtedly (and if not only, yet) is moſt fully and properly intended and held out by this Expreſſion. Partakers therefore we are of the Divine Nature,See Forbes of juſtification, Cap. 8. p. 23, 24, 25. Id praeſtant Chriſti beneficia, illud maximè, quod ſumus filii Dei. See Bellarmin. de juſtific. l. 2. c. 5. Quomodo autem, &c.
1. In and by the grace of Adoption and Sonſhip, for by Adoption being called to the fellowſhip of Chriſt in his Sonſhip, what he is by nature, we are made by grace, viz. the Sons of God, and ſo Chriſts father is our father, and his ſpirit our ſpirit, and conſequently the nature of all three (being but one) is in this relative ſenſe communicated to us, we as Sons having our ſubſiſtence from the Son, who is one with the Father, and we in our manner and meaſure one with them both, even the Children of God, and ſo partakers of the Divine Nature. So Athanaſius, *Orat. 4. contr. Arrium.foreign, by being partakers of the Son of God (members of his body, of his fleſh, and of his bones, as the Apoſtle expreſſeth it, Epheſ. 5. 30.) we become thereby partakers of God, and of this he addeth this Text is to be underſtood.
But as we are the Sons of God upon a double Title, both of Adoption and Regeneration (for whom he adopts to be Sons, John 1. 12. he begets as Sons, v. 13.) ſo we are made partakers of the Divine nature upon a double intereſt, as relative in adoption, ſo
2. Poſitive and inherent in Regeneration, and it carried on in ſanctification, and this I conceive here eſpecially underſtood. So Nazianzen, foreign Orat. 4…. Deiformes effecti. Cyprian. de ſingul Cleric. Deiformi converſatione. Idem de unctione Chriſmatis S. 3 Deifico ſtudio Idem de aleatoribus. S. 10. foreign Baſil. Tom. 1. de lib. arbitrio. Ʋt in his nos filios ejus, veré que Deos praeſtemus. Bucer in Rom. 2. Concil. 2. pag. 120. Calvin, Beza, Piſcator, Lapide, Ameſius.foreign. We are made partakers of the Divine nature by partaking of the Holy Spirit; as Athanaſius in another place expreſſ…th it [de S. Trinit. dialog. Tom. 2. p. 164.] whileſt by the operation of the Divine Spirit in heart and life we are made like God, in the one bearing his image, Epheſ. 4. 24. Col. 3. 10. and in the other ſhewing forth his vertues and graces, 1 Pet. 2. 9. made one ſpirit with him, 1 Cor. 6. 17. not by any Partnerſhip of his Eſſence and ſubſtance, but of excellent graces, holy as he is holy, 1 Pet. 1. 15. pure as he is pure, 1 John 3. 3. merciful as he is merciful, Luke 6. 36. perfect as he is perfect. Matth. 5. 48. grace for grace, John 1. 16. as the Child to the Father, member for member, or in the Wax to the Seal, ſtamp for ſtamp, or in the glaſs, face to face, being changed from glory to glory as by the ſpirit of the Lord, 2 C…r. 3. 18. This likeneſs to God and imitation of him in hatred of ſin, in holineſs, righteouſneſs, and all other graces, is as a tranſcript of what is in God originally and infinitely. A new Creature is this Divine nature, when from an inward Divine Principle and energy (as in the Gloſſary foreign is rendred Ingenium) in word and deed we do foreign expreſs God as well as our ſelves, and in many things God and not our ſelves, or God more than our ſelves, we are foreign (as Ignatius and others Deo pleni. So gratia habitualis eſt Divina natura participata. Aquin. 12. q. 110. See Gibicuf lib. 1. cap. 17. pag. 108.of old were ſtiled) foreign, like God; and as Adam at firſt having God's image in holineſs and righteouſneſs ſtampt upon him was foreign as God, Gen. 3. ſo a true Saint having this image renewed in him is as God, vir Divinus, which is even the higheſt Title, which the Socinians will vouchſafe the ſecond Adam our bleſſed Saviour. In a word, when foreign, as Hierocles expreſſeth it, or as Calvin, quantum modulus noſter feret, ſumus unum cum Deo, as far as our meaſure reacheth we are like God, one with God, we are here ſaid to be partakers of the Divine nature.
Which is evident from the words foregoing and following.
1. The Text, that you might be partakers of the Divine Nature, and immediately follows foreign having eſcaped the corruption that is in the world through luſt, added on purpoſe by way of expoſition to tell us what it is, in and by which we are made partakers of the divine nature, not of God's divine eſſence, ſo as to Hoc ipſum indicat cum definit naturae divinae participem fieri idem eſſe ac mundi corruptionem effugiſſe. Beza.be Godded with his Godhead, for whoſoever ſhould aſcribe to it the eſcaping of pollution would thereby moſt unworthily and blaſphemouſly diſparage his infinite and eſſential holineſs; but only a participation of his heavenly grace, whereby in a way and frame of ſanctification we eſcape worldly pollutions.
2. Again immediately before the words of the Text, it's ſaid, there are given to us exceeding great and precious promiſes whereby we are made partakers of the Divine nature. It ſeemeth the…fore we have it by promiſe, ſo hath not God, it being his eſſence and nature, nor ſhould we if we had his very nature, of which there is no one promiſe made us in the whole book of God, unleſs that of the Devils, ye ſhall be like God, Gen. 3. but of Divine grace and ſanctification very many.
3. And laſtly that which in the Text is called a giving to us that whereby we are made partakers of the divine nature, in the foregoing verſe is called the divine powers giving to us all things that pertain to life and Godneſs, and (as many expound that which followeth) a calling of us to glory and vertue. The divine nature then is in that which pertains to godlineſs and vertue here in an eſtate and way of grace, and to life and glory in the other world, which leads to the
3. Third and laſt particular of our being partakers of the Divine Nature, and that is the perfecting of grace in glory, when God Beza, Diodat. Eſtius, Lapide, and ſo Calvin expounds this place. Inſtit. lib. 3. cap. 11. ſect. 10.ſhewing himſelf face to face ſhall ſo fill us with his light and life, that then we ſhall be moſt fully Deopleni, moſt perfectly like him, when we ſhall ſee him as he is, 1 John 3. 2. And if by beholding him in the glaſs of the Goſpel in the face of Chriſt we are here tranſformed from glory to glory as by the ſpirit of the Lord into a moſt divine and heavenly conformity, 2 Cor. 3. 18. what a far greater tran…figuration will it at laſt be, when we ſhall be once got up into the holy mount, and there ſee God and Chriſt face to face? Oh how ſhall we then be changed from glory to glory when made 2 Theſ. 2. 14.partakers of the glory of Chriſt, John 17. 22, 24. and the glory of God, Rom. 5. 2. when we ſhall (as much as we are capable of) Rom. 15. 7.tranſire in Deum, be transformed into his likeneſs in the immediate fruition of himſelf, there where all old things and whatever See Calvin in Pſychopannuch. pag. 558.we were before more unlike to God in ſhall paſs away, and God only ſhall be all in all, 1 Cor. 15. 28.
Thus at laſt in theſe particulars we have ſeen what it is to be made partakers of the divine nature, and in the explication of them there hath gone along with it a ſufficient proof that true believers are ſo, and by truly being God-like, do make good their name, while they are called Godly. And becauſe the main thing I intended in the choice of this argume… was the due improvement of it in heart and life,
Let us firſt with all humble reverence and thankfulneſs to God Ʋſe 1 in Chriſt admire and adore foreign this his On bended knees with hands and hearts lifted up to God let us ſay, now thanks be to God for this unſpeakable gift.unſpeakable gift, inenarrable, that cannot be uttered or declared ſufficiently. The Apoſtle 2 Cor. 9. 15. uſed that phraſe of God's mak…ng the Corinthians willing and ready to communicate of their outward and temporal goods to the Saints; but by how much greater right may we apply it to Gods giving himſelf, and (in the ſenſe before explained) communicating of his own nature to ſinne…s? The poor Scholar when he had nothing elſe, he gave himſelf to his maſter; and the great God, as having nothing greater, ſweareth by himſelf, Heb. 6. 13. ſo having nothing better, he giveth himſelf to his ſervants. It was Peters poverty that made him ſay to the Cripple, ſilver and gold have I none, but ſuch Act. 3. 6.as I have give I thee. But it is the unſearchable unvaluable riches of Gods grace, who though he could ſay the ſilver and gold is Pſal. 50.mine, Hag. 2. 8. when all the ſilver and gold in the world is his to beſtow upon the heirs of life; yet as when among all the other creatures there was not a fit help for Adam, he gave him Gen. 2. 20.a wi…e, ſo when all the world and the riches and glory of it (the greateſt boon that the Devil could offer to Chriſt) are not worth giving or taking to be a Chriſtians portion, the great God giveth himſelf to be that to his children. It was the high honour that God put upon Adam that in regard of his rational being and dominion over his creatures (which was one part of his image ſtampt upon him) he made him like him, and this was as the ground upon which that other part of his image was drawn, which (as the honour of our nature) is in part yet continued, in which ſenſe the Apoſtle approved the Poets foreign for we are his off ſpring, Act. 17. 28. (not as though we were his natural ſons and as creatures made of his eſſence, as the Manichees and other Hereticks of old, and Weigelius and other Fanatick Crocii Antiweigel. parte 1. c. 2. q 1, 2. c. 17. q. 4.Enthuſiaſts of late have blaſphemed, for ſo we are by way of creation, not of generation, which is his eſſential ſons property) this prerogative of our nature I acknowledge is our great honour and priv…lege, as we are reaſonable men, and of this St. Ambroſe ſometimes expounds my Text, Dedit enim de cognatione ſuà, rationabilis ſcilicet naturae: but were this all, we might be baſe and miſerable enough, for of ſuch as were in this ſenſe God's off ſpring, our Saviour ſaid they were the Children of the Devil, John 8. 44. Adam in innocency had a… higher honour put upon him, and a far nobler part of God's image ſtampt on him, which was in righteouſneſs and true holineſs: this by our ſin and fall in him we have Epheſ. 4. 24.defaced and loſt. But oh the infinite condeſcending Philanthropy and love of God to mankind, eſpecially to Believers, that to recover it and us, he hath ſent his only begotten Son into the World, Cogitandum enim eſt unde nos Deus in tantum honoris culmen evehat. Scimus quàm abjecta ſit naturae noſtrae conditio. Quòd ergo Deus ità ſe noſtrum facit, &c. Calvin in Textum. Diſp. privat. Theſ. 45 n. 8. C. à Lapide.for him to be made partakers of our humane nature, and (…hich next to it is the greateſt gift that he …ould beſtow) his own ſpirit into our hearts, that we thereby might be made partakers of the Divine Nature. What cannot omnipotent mercy do that makes theſe meet? Conſider we but ſeriouſly how infinitely glorio… and holy God is, and how wofully baſe and ſinful we are, and we ſhall not be able but in an holy ecſtaſie with the Apoſtle to cry out, foreign, O height and depth! (well might Arminius ſay, that it's Relatio diſquiparantiae, cujus fundamentum Chriſtus nullâ re indigens, terminus fidelis omnium egens) that on God's part it is the loweſt condeſcenſion, and on our part the higheſt exaltation imaginable, truly above all that we could ask or can think, adeò ſublimis eſt ut omnium Angelorum naturam ſuperet nec altiùs aſſurgere poteſt homo, as he ſpeaks of it, Man can be raiſed no higher, and the Angelical nature of it ſelf cannot riſe ſo high. Well might they (in the words foregoing the Text) be called foreign, exceeding great, ſuperlatively great and moſt precious promiſes, if by them we may be made partakers of the Divine Nature. We ſo vile and filthy, by nature Children of wrath, Epheſ. 2. 3. to be made partakers of that Divine nature, which is Hebr. 7. 26. Matth. 8. 8.ſo glorious and holy, and ſeparate from Sinners! If the Centurion thought himſelf unworthy for Chriſt in his eſtate of humiliation to come under his roof, how infinitely more unworthy we that the God of Glory ſhould come into our Souls? That he ſhould ever draw ſo nigh to us, and take us ſo near to himſelf, to be Friends, Sons, Heirs, not only to be made meet to be partakers of the inheritance of the Saints, but alſo of himſelf and his own nature, is as much as God could give, and infinitely more than the heart of man could think that he ſhould ever receive: and can we then do leſs than adore and bleſs him, (nay give up our ſelves to him, who hath given his Son himſelf to us, and be willing to be partakers of his ſufferings, 1 Pet. 4. 13. who hath made us partakers of his nature and happineſs) if we find it in our ſelves?
But what ſhall we do then when we meet with it in others? but Ʋſe 2 take heed that
1. We do not malign, hate, oppoſe and wrong it, foreign, leſt haply we be found to fight againſt God, as Gamaliel warned the Council, Act. 5. 39. It's not haply but moſt certainly we ſhall ſo do in ſo doing: for we hear that the faithful are partakers of the Divine nature, and therefore hate them as ſuch, and you are foreign, haters of God, Rom. 1. 30. fight againſt them, and you are foreign, fighters againſt God, you perſecute not them ſo much as Chriſt, Act. 9. 5. you touch the apple of Gods eye, Zech. 2. 8. whatever good or evil we have done unto them, he takes as done unto himſelf, Matth. 25. 40, 45. As at that laſt day he will be glorified in his Saints, 2 Theſſ. 1. 10. ſo now he is oppoſed and perſecuted in his Saints, and this not only conſequenter, & interpretativè, but propriè & formaliter. It is the face and appearance of God in the Saints, which the malice of ungodly Enemies directly ſtrikes at, and would wound him through their ſides, as David ſaid, the reproaches of them that reproached thee have fallen upon me, Pſal. 69. 9. Their natures are oftentimes ſo ſweet and amiable, that otherwiſe they could not but love them, but it's the Divine nature in them, the bright luſtre whereof angers their ſore eyes, and ſhames their filthy nakedneſs, and that's the reaſon why they ſo hate them. Cajus Sejus was otherwiſe a good man, but only evil in evil mens eyes becauſe he was a Chriſtian.
Had only an auſtere John Baptiſt loſt his head, or were they only harſhly dealt with, whoſe natural tempers and converſe were more rigid and harſh, we might think the cauſe of it were only in them; but when Paul loſeth his head too, who even in Porphyries eyes was a man ſo full of worth and deſireable; when David was ſo cruelly perſecuted, who was ſo amiable; when Chriſt himſelf who was ſweetneſs it ſelf was ſo bitterly hated and at laſt crucified; and to this day when we ſhall ſee that Chriſtians though otherwiſe in their carriage and temper never ſo ſweet and pleaſing, yet if zealous and eminent in holding forth Gods truth and grace againſt other mens errors and luſts, are therefore cried out againſt as auſtere, and rigid, and ſowr, and accordingly ſowrly dealt with (as ſometimes the froſt is very ſharp when the day is ſtill and ſerene) the caſe is plain, that (whatever is pretended) perſecution is raiſed for the words ſake, Matth. 13. 21. For thy ſake are we ſlain all the day long, could they ſay, Pſal. 44. 22. and to this day may others ſay, it's for Gods truth and holineſs ſake that ſome are ſo maligned and oppoſed by Strangers and Enemies, whoſe diſlike of them is truly grounded on this, that they are more God-like than they would have them. It would therefore be very well that ſuch would think what they do, and what at laſt will be the iſſue of it, for certainly he that will ſpit againſt the wind will ſpit in his own face, and he that daſheth againſt the Rock, will be daſhed in pieces. Matth. 21. 44.If it be the Divine nature in them which thou oppoſeſt, it's but Deviliſh malice that proves the Satan, the adverſary. It will be wiſdom therefore here to forbear. Take heed thou ſpeak not to Gen. 31. 24. Acts 5. 38. Matth. 27. 19. 2 Chron. 25. 19.them good nor bad. Refrain from theſe men and let them alone. Have nothing to do with thoſe juſt men. For, as Joaſh ſaid to Amaziah, Why ſhouldſt thou meddle to thy hurt? Iron of it ſelf may be handled, and if you will, roughly; but if it have fire in it, touch it and it will burn your Fingers. In themſelves they are poor men and you may do your pleaſure with them, but if God be in them, take heed, touch not mine anointed, Pſal. 105. 15. as (Eſther 6. 13.) Haman's Wife told him that if Mordecai were of the ſeed of the Jews, he ſhould not prevail againſt him, ſo if they be the ſeed of God, in fighting againſt God, either in himſelf or his Children, thou wilt never proſper. If it be the Divine nature that is in them, be never ſo either unnatural or ungracious, as to hate, deſpiſe, or oppoſe it. But
2. On the contrary let us own, love and honour it whereever we find it. Let us own God and his image in his pooreſt ſervants. Let it be evident to us that we our ſelves are partakers of the divine nature, when foreign even naturally and from a divine natural inſtinct and foreign and ſympathy we cloſe and claſp with it, love and honour and cheriſh it in others, both it and them for it, how mean and abject and deſpiſed ſoever they may be otherwiſe. That the dunghill-cock ſhould preter the barly-corn before the Gem, that a ſtranger ſhould ask the ſpouſe what is her beloved above another beloved, is no wonder; no more is it for an ignorant Cant. 5. 9.carnal worldling who knoweth not the ſpiritual worth of the things of God to undervalue the children of God, or to account 1 Cor. 2. 14.them the filth of the world and the offscouring of all things. 1 Cor. 4. 13.But for profeſſed Chriſtians to think goodly of him that hath a gold ring on, and gay apparel, and mean while to tread under James 2. 2, 3, 4, 5.their foot-ſtool a Saint rich in faith, as a child of God partaker of the divine nature, and heir of the Kingdom becauſe of his poor raiment and mean outſide, is moſt unworthy. Let me ever value a diamond though in the dirt above a pibble or clott of earth though ſet in gold; a poor Chriſtian all glorious within, though with them, H…b. 11. 37. clad with ſheep skins and goat skins, above all the Sattins and Velvets and …uffling gayeties of other bug men who have little or nothing of God in them. Introite nam bîe Dii ſunt. Any appearance of God is glorious, but this of ſaving grace in his Saints (which rendreth them moſt precious and honourable) next after that which appeared in Chriſt, is moſt glorious as Chriſt of John Baptiſt, What went you out to ſee, a man cloathed in ſoft raiment, or a Prophet? Yea I ſay unto you more than Matth. 11. 8, 9. In Ignatii martyrio.a Prophet, more than a bare man, one that hath much of God in him, a foreign as Ignatius explained it to Trajan, foreign, or as we read of thoſe Chriſtians in Juſtin Martyr which had foreign, even God himſelf (may I ſay?) inſhrined in their ſouls and conſciences, and what is then due to them?
No divine worſhip, as would be if Weigelius and other Enthuſiaſts conceipts of our being of the very eſſence of God were true, and which ſome of our Blaſphemers have of late given and received, which an Angel refuſed, and therefore it is Luciferian Deviliſh pride to entertain; though the godly be partakers of the Revel. 19. 10.divine nature, yet they may not be of divine worſhip.
But yet upon this ground there is due to them
1. Great Honour and reverence, for if we ought ſo to reverence the image of God looking out in Magiſtrates and Superiours (who are therefore called Gods, Pſal. 82. 6.) in regard of their greatneſs, is there none due to the Saints who reſemble him in his holineſs and goodneſs? The hollow of a Paphnutius eye put out for Chriſts ſake is worthy of the kiſs of an Emperour.
2. Singular and tranſcendent love, and this in the fruits and effects of it, in bounty if they need; for if they be partakers of the divine nature, what we give to them we lend to the Lord. However in moſt ardent affection, let this divine nature inkindle this divine flame, and more to them than to other men, and to them moſt, in whom moſt of God appears. Good is to be done unto all: foreign but eſpecially unto them which are of the houſhold of faith, Gal. 6. 10. Be reconciled (as your phraſe is) to the whole creation, and let your love be as univerſal as you can to all mankind; to brotherly kindneſs we muſt add love, 2 Pet. 1. 7. Be we not ſo prodigal of our love to the Saints that we prove ſo niggardly that we have none for others; but yet on the contrary, although our love ſhould be univerſal, yet it ſhould not be equal; extended to all, but yet ſo as more intenſely ſet on ſuch whom he beſtows his peculiar love upon, and ours ſhould imitate his, be diſcriminant as his is. The Arminians in their doctrine ſo enlarge Gods ſaving love to all, that they leſſen it to thoſe whom God will have the greateſt ſharers in it, and ſo whilſt they divide the river into more channels make it more ſhallow, where he will have it run in a more full ſtream. Let not us be Arminians in our practice, ſo to love all as in a manner to love all alike. Let a foreign a love of mankind go always along with us, but ſo as this foreign may ever have the upper hand. Prefer Jeruſalem above our chief joy, Pſal. 137. 6. Love all men as men (as the Prophet ſaith, Hide not thy ſelf from thine own fleſh, Iſa. 58. 7.) but yet ſo as to love them moſt, with whom we have one and the ſame ſpirit, 1 Cor. 12. 13. Honour all men, but eſpecially Love the brotherhood, 1 Pet. 2. 17. Let at leaſt humanity prevail with us to eſteem and love all that with us partake of humane nature, for ſo far we love our ſelves, but ſo as to put more abundant honour on them who are made partakers of the divine nature, for ſo we ſhall love God in them.