Eighteen Choice and Useful Sermons, Sermon 14
The Fourteenth SERMON.
ACTS 7.59.60.
And they ſtoned Steven, calling upon God and ſaying, Lord Jeſus receive my ſpirit. And he kneeled down, and cryed with a loud voice, Lord lay not this ſinne to their charge.
Diviſion. TO paſſe over the Coherence of theſe words with the former, we may obſerve in them theſe two things; The great impiety of the Jewes in martyring Steven, and Stevens great piety in his martyrdom. Their impiety is ſet down briefly in the firſt words, wherein is mentioned, both the perſon that was martyr'd, and that was Steven; the kind of his martyrdom, and that was ſtoning; and by whom he was thus martyr'd, namely by the Jewes, They ſtoned Steven.
Stevens great piety in his martyrdom, is ſet down more largely in the words following; and herein is declared both his faith towards God, and his charity towards men: both which he ſhews by a double prayer which he makes; firſt for himſelf, He called upon God ſaying. Lord Jeſus receive my ſpirit; then for his perſecutors, he kneeled down and cryed with a loud voice, Lord lay not this ſinne to their charge.
Firſt then concerning the impiety of the Jewes; the perſon that was martyred here was Steven, who according to his name, which in the Greek doth ſignifie a Crown, was the firſt, who after the Aſcention of Chriſt,3. Sorts of Martyrs. was crowned with martyrdom. Now there are Martyrs of three ſorts.
Firſt, Such as are Martyrs (voluntate ſed non opere) in will and deſire, but not in act. So Euſebius vvrites of Origen, that while he vvas young, he had ſuch a deſire to be a Martyr, that his Mother was faine to hide all his apparel that ſhe might keep him at home: becauſe otherwiſe he vvould have gone to his Father, who vvas then in priſon, to have ſuffered martyrdom vvith him. And ſo he was a Martyr in vvill and affection.
And it is very memorable, vvhichwhich Sotrates, Theodoret and likevviſe Sozomen in their Eccleſiaſtical Hiſtories, do report of a woman vvho ſo affected martyrdom, that vvhen ſhe underſtood that Valens the Emperour, had ſent Modeſtus the Governour of Edeſſa, with a band of ſouldiers to kill all the Chriſtians, that were aſſembled there at St. Thomas Church, ſhe ran thither in all haſt with a child of hers; Modeſtus obſerving how faſt ſhe ran, cauſed her to be called, and asked her whether ſhe was running? She anſwered, to the Church vvhere the Chriſtians were aſſembled, Why, do you not know ſaith Modeſtus, that the Emperour hath ſent me thither to put them all to death? I know it well, ſaith the woman, and therefore I make the more haſt thither that I may dye with them. But why, ſaith he, do you carry your child with you? That he, ſaith ſhe, may likewiſe be crowned vvith Martyrdom. This anſwer of hers, ſo moved Modeſtus, that he returned back, and diſwaded the Emperour from the execution of it. And theſe vvere Martyrs in vvill and affection, but not in act.
Secondly, There are others, that are (Martyres opere ſed non voluntate Martyrs in act but not in vvill and affection. Such were thoſe innocent babes of Bethlehem that Herod ſlew, vvhom St Auguſtine calls Primitias Martyrum, the firſt fruits of Martyrs; for theſe dyed for Chriſt that vvas to dye for them, and vvere Witneſſes unto him, ſpeaking vvith their bloud (as Chryſoſtom ſaith) that could not ſpeak vvith their tongue, and confeſſing and ſhewing forth his praiſe, not in ſpeaking, but in dying. And ſuch a Martyr vvas that babe, vvhereof we read in the book of Martyrs, vvhichwhich ſprang out of his Mothers Wombe while ſhe was burning at the ſtake, and vvas by the Papiſts caſt againe into the fire, as thy brood of Heriticks. A more horrible and impious act in them then it had been being committed by any other, in regard of their doctrine; becauſe they hold it as an Article of their Faith, that all Children are damned that dye without Baptiſme; and yet they vvilfully burned this innocent before he vvas Baptized, and ſo (as they thought) did not onelyonly caſt his Body into the fire; but his Soule into Hell: though indeede this bleſſed Babe did not want Baptiſme, but vvas Baptized vvith the Holy Ghoſt, and vvith fire; and vvas no ſooner borne, but died a Martyr, (Martyr opere non voluntate) a Martyr in act though not in vvill and deſire.
Thirdly, There are others, that are (Martyres voluntate et opere) Martyrs both in Will and Act; and ſuch a Martyr vvas Steven, vvho both in Will and Act did ſuffer Martyrdom.
Now, becauſe as St. Auſtin ſaith out of Cyprian (Non paena ſed cauſa facit Martyrem) it is not the puniſhment vvhichwhich a man doth ſuffer, but the cauſe for vvhichwhich he ſuffers, that makes him a Martyr. Let us ſee for what it vvas that Steven vvas here Martyred. And this vvas (as vve ſee verſe 52.) for the Teſtimony of Chriſt. Which of the Prophets, ſaith he, have not your Fathers perſecuted? And they have ſlaine them, which ſhewed before of the coming of the juſt One, of whom you have been now the betrayers and murtherers. He knevv that they hated Chriſt to the death, and had therefore Crucified him; He knevv that they had impriſoned his Diſciples, and ſtrictly charged them to Preach no more in his Name; He knevv that for Preaching in his Name he himſelf vvas here brought before the Councell, and had falſe Witneſſes ſuborned againſt him, and ſo could not but knovv that his bearing vvitneſſe to Chriſt muſt needs endanger him; and yet vvith great boldneſſe he bear vvitneſſe to Chriſt; and for this it vvas that he ſuffered Martyrdom.
Here then, in Steven we may obſerve a difference betvven true and falſe Martyrs. True Martyrs ſuffer in a good cauſe, for the teſtimony of Chriſt and the defence of the truth: but falſe Martyrs ſuffer in a bad cauſe, for the defence of their errors.Epipha. contra Har. lib. 3. to 2. Har. 80. So Epiphanius writes of a ſect called Martyriani, vvho count themſelves Martyrs though they ſuffred indeed for their vvorſhiping of Idols.
So many have been regiſtred for Martyrs, and canonized for Saints, in the Church of Rome, that have ſuffered as Traitors, and died for Treaſon But true Martyrs do ſuffer in a juſt cauſe, and ſuch onelyonly can have comfort in their ſufferings.Mat. 10.39. He (ſaith our Saviour) that loſeth his life for my ſake, ſhall finde it: it is not enough to loſe it, unleſſe it be loſt for Chriſts ſake, otherwiſe there is no promiſe made of finding it.Mat. 5.10. Bleſſed are they that ſuffer perſecution for righteouſneſſe ſake: it is not their ſuffering, but their ſuffering for righteouſneſſe that makes them bleſſed. Therefore the Apoſtles did not ſimply rejoyce in their ſufferings,Acts 5.41. but that they were counted worthy to ſuffer for Chriſts ſake. This was that which made Saint Paul ſo willing to ſuffer, that being fore-told by Agabus, Acts 21. That at Jeruſalem he ſhould be in bonds, and be delivered into the hands of the Gentiles, and being therefore intreated by the brethren that,Acts 21.13. he would not go to Jeruſalem, What mean ye (ſaith he) to weep and to break my heart, for I am ready not onelyonly to be bound, but alſo to die at Jeruſalem for the name of the Lord Jeſus. And this was that which here imboldened Steven, becauſe it was for the Teſtimony of Chriſt that he ſuffered Martyrdome. And ſo leaving the firſt point, the perſon that was martyr'd, I come to the ſecond, the kind of his Martyrdome, and that was ſtoning. They ſtoned Steven.
Our Saviour, ye know, fore-told his Diſciples of the great perſecution which they were to ſuffer,Luke 9.23. Mat. 10.22. Mat. 10.16. Mat. 10.17. Mat. 23.34. That if any man would be his Diſciple, he muſt take up his Croſſe every day, and follow him; that they ſhould be hated of all men for his names ſake, that he ſent them as ſheep among wolves, that they would be brought before the Councels, and be ſcourged in their Synagogues, that ſome of them ſhould be ſlaine, ſome ſtoned, and ſome crucified. All which not long after began to be accompliſhed. To begin with the Apoſtles, whom Chriſt vouchſafes the name of his friends:John 15.15. John 15.7. Revel. 1.9. John 21.17. Saint John the Diſciple that Chriſt loved, was condemned to baniſhment by the Emperor Domitian, & was baniſhed into the Iſle of Pathmos, where he wrote the Book of the Revelation. Saint Peter the Diſciple that loved Chriſt, was condemned by Nero to be crucified, and was hanged on the Croſſe (as Saint Jerome writes) with his head down-wards, affirming himſelfe unworthy to be crucified in the ſame manner that his Lord was. Saint Andrew, Peters brother, was likewiſe crucified, imbracing the Croſſe, (ſaith Bernard) and ſaying, Per te me recipiat, qui per te me redemit, Let him receive me by thee, who by thee redeemed me: and hanging on the Croſſe three dayes before he died, converted many in the mean time to Chriſt, Saint James the elder, the Son of Zebedec, and Saint Johns brother, was killed with the ſword; and the perſon (as Clemens Alexandrinus writes) that had accuſed him, when he ſaw him condemned, was ſo moved therewith, that he profeſt himſelf to be a Chriſtian, and having asked forgiveneſſe of Saint James, was beheaded with him. Saint James the younger, the ſon of Alpheus, and Biſhop of Jeruſalem, becauſe he would not deny Chriſt to be the Son of God, was thrown down headlong from the battlements of the Temple, and being ſtill alive, though both his thighes were broke, his braines were daſhed out (as Egeſippus writes) with a Fullers club. Saint Thomas who would not believe that Chriſt was riſen from the dead, except he might put his hand into the wound which the launce had made, was afterwards in India (as ſome Authours report) thruſt through with a launce, becauſe he would not worſhip the image of the Sun, which was worſhipt by them. Saint Paul was beheaded in Rome by Nero, on the ſame day (as ſome do write) that Peter was crucified, and ſo that may not unfitly be applied to them, which David ſaid of Saul and Ionathan, They were lovely in their lives, and in their deaths they were not devided. 2 Sam. 1.23.I might further inſtance in the reſt of the Apoſtles, and in the bloudy perſecutions which afterwards followed, wherein there was made ſuch havock of the Church, that if Ievemie, or David, had lived in thoſe dayes, there had been matter for the one to have made new Lamentations, and for the other to ſit weeping by the walls of Babylon, when he remembred Sion. Thus in theſe was verefied what our Saviour fore-told, concerning the perſecution which they were to ſuffer; and the firſt of them all, which brake, as it were, the ice, and led the way to the reſt, was Steven here, who was ſtoned to death. A kind of death which was appointed by God, for idolaters, blaſphemers, and malefactors, that others ſeeing what puniſhment they ſuffered, might be kept from committing the like ſins, for fear of undergoing the like puniſhment. So we ſee Deut. 13. That the idolater that inticed the people to ſerve other gods, Deut. 13.10.11.was by Gods commandement to be ſtoned to deat, that all Iſrael might hear and fear, and the like might not be done any more in Iſrael. So he that blaſphemed the Name of the Lord, Levit. 24.23.Levit. 24. was ſtoned to death by the whole Congregation, as God commanded. I might inſtance in others, So that ſtoning was a puniſhment appointed by God for wicked perſons; yet Steven that was a holy man, was here ſtoned. Here then we may obſerve from the kind of his Martyrdome, which was ſtoning, That we are not to judge of a man by the kind of his death, becauſe ſometimes the godly die the ſame kind of death that the wicked do. 1. King. 16.Ahab, ye know, was a moſt wicked King, that ſerved Baul, and polluted the worſhips and ſervice of God, ſo that it is ſaid of him, that he did more to provoke the Lord to anger, then all the Kings of Iſrael that were before him. Joſiah on the contrary, was a moſt religious King, that brought Iudah and Ieruſalem from their idolatry, and reſtored Gods ſervice, ſo that it is ſaid of him, That like unto him there was no King before him, 2. King. 23.that turned to the Lord with all his heart, neither after him aroſe there any like him. Yet theſe two brethren that were ſo unlike in their lives, were alike in their deaths, both were ſlain in the warres by the hands of their enemies. The like may be ſaid of Ionathan and Saul, a good Son of a bad Father, yet both of them ſlain in the field together. So ſeditious Sheba that conſpired againſt David, died the ſame kind of death that Iohn the Baptiſt did, for they were both beheaded: and Steven here dyed the ſame kind of death that Achan did, for they were both ſtoned.
Doct. In a vvord, There is hardly any death that can be names, but ſome of the godly have been put thereunto as well as the wicked. And therefore vve are not to judge of any by the kind of his death, that he died vvell or ill; becauſe that kind of death vvhichwhich befalls one, may befall an other. We commonly judge the vvorſe of a man if his death be ſudden, and count ſudden death a fearfull thing: as indeed it is, eſpecially if it be a violent death vvithall.
It vvas a fearfull kind a death which Charles the King of Navarre died, both for the ſuddenneſſe and violence of it, who feeling great anguiſh in all his nerves, was, by the advice of his Phyſicians, to be cloſe wrapped in linnen cloth, which had been well ſteeped in Aquavitae, and the cloth to be ſowed ſtrait all about his body: one having ſowed it, not having a knife ready to cut the thread, took the candle to burn the thread in ſunder, and the thread flaming to the cloth took ſudden hold of the ſame, and the Aquavitae, that the King in this flame was burnt to death, before he could be helped by any. And many come to ſuch fearfull ends, and yet we cannot judge of them by the kind of their death, becauſe even the godly, whoſe death is precious in the eyes of the Lord howſoever they die, do ſometimes die a violent death, and that ſuddenly: So did old Eli that was a good man; vvho hearing that the Arke of God was taken, 2 Sam. 4.18.fell backward from his ſcate, his neck brake and he dyed. So Job's Children no doubt were holy perſons, having had godly education, and their Fathers prayers laid up in Heaven for them; yet While they were feaſting together in their elder brothers houſe; Job 1.19.the houſe on the ſudden fell down and killed every one of them. If therefore we judge of men by the kinde of their deaths, we ſhall condemn the generation of the righteous, and may bring on ourſelves the like cenſure from others. For we do not know, by what kinde of death we ſhall glorifie God, whether we ſhall die an eaſie or a painfull death, whether a naturall or a violent death, whether a lingring or a ſudden death.
The times have been, (God grant the like times may never come again) when there have been ſo great perſecutions in the Church, that the faithfull have been put to all manner of deaths: whether God hath reſerved us to the like times or no we do not know, we know we have no promiſe to the contrary; and therefore ought to prepare our ſelves for the like times, that if they come, we may conſtantly maintain the profeſſion of Chriſt, though it coſt us our lives, as here it did Steven. And thus much likewiſe for the ſecond point the kinde of his martyrdom. And ſo I come to the third, by whom he was thus martyred, namely by the Iewes, They ſtoned Steven.
Ye all know that the Iewes, were the people whom God had choſen to himſelf above all other Nations. Behold, ſaith Moſes, Heaven and the Heaven of Heavens is the Lords, Déut. 10.14.and the Earth and all that is therein, notwithſtanding he hath ſet his affection on thy Fathers to love them, and hath alſo choſen their ſeed after them; Even you (ſaith he) hath he choſen above all people. For as for all other Nations, God counted them ſtrangers, and left them to themſelves, and did not vouchſafe them his Statutes and Ordinances; but ſuffered them to walk in their own wayes. But as for the Iewes he firſt taught them himſelf, and delivered them his Law from his own mouth: and becauſe they deſired to be inſtructed rather by men like themſelves; and therefore ſpake to Moſes, Loquere tu nobiſcum et audiemus &c. Speak thon (ſay they) with us and we will hear, Exe. 20.19.but let not God ſpeak with us leſt we dye, God yielded to their requeſt, and firſt taught them by Moſes, afterwards by the Prophets,Luke 19.26. of whom Abraham ſaid to the rich-man, They have Moſes and the Prophets, let them hear them. But the Iewes were ſo far from hearing theſe, that Steven could here upbraid them Which of the Prophets have not your Fathers perſecuted? And Chriſt complaine of them, O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and ſtoneſt them that are ſent unto thee, as here they did Steven. Their ſinne then is aggravated, in regard of the perſons by whom it was committed. They were not the Gentiles, or any Heatheniſh people that knew not God, for then their ſin had been the leſs; but they were the Jewes Gods choſen people, who commonly if they were offended with any, upon every occaſion were ready to ſtone them. If they be offended with Moſes, Exod. 17.4.becauſe they were thirſty and had no water to drink, they are preſently ready to ſtone him for it; If they be, offended with Caleb and Joſhua, Numb. 14.10.for contradicting the ſpies that were ſent into Candan, and for giving a good report of the Land they are likewiſe ready to ſtone them for it. And how often in the Goſpel, did they take up ſtones, to have ſtoned our Saviour? And here they ſtone Steven for bearing witneſſe unto him. And this vvas a greater ſin in them, being the people of God, then if they had been heathen, The heathen ſhall riſe up in judgement againſt them, for they reverenced their Prieſts though they were Idolaters. The Marriners that were ſo tender-hearted to Jonas, ſhall riſe up againſt them; for they hazarded their lives to ſave the Prophet, though it were for his ſinnes that they vvere in danger to periſh; but theſe mercileſſe Iewes did ſtone him to death, who ſought to bring them to eternall life.
And therefore, as the voice of Abels bloud, did cry aloud in the eares of the Lord againſt Cain that ſhed it, and was vox ſanguinum, a voice of blouds as the Scripture calls it, as being not onelyonly the voice of his bloud; but of all the bloud that might have come of that bloud, if it had not been ſhed. So here the bloud of Steven, did cry aloud againſt the Iewes that ſhed the ſame, and the bloud of all thoſe that might have come from him, nay upon them was laid all the righteous blood that was ſhed before him:Mat. 23.34. for ſo our Saviour told them, Behold, I ſend unto you Prophets, and wiſe-men, and Scribes, and ſome of them you ſhall kill and Crucifie &c. that upon you (ſaith he) may come all the righteous bloud ſhed upon the earth, from the bloud of righteous Abel, to the bloud of Zacharias Sonne of Barachias, whom ye ſlew betweene the Temple and the Altar.
We read of Tomyris the Queen of the Scythians, that becauſe Cyrus the King of Perſia had ſlain her ſon, ſhe gathered an Army and made War upon him, and having vanquiſht the Perſians, ſhe took Cyrus, and cutting off his head, ſhe caſt it into a barrell that was filled with bloud, thus inſulting over it, Thou that waſt ſo thirſty and inſatiable of bloud, that thou ſleweſt my ſon, ſhalt now have thy fill till thou be glutted vvith it. And thus the Jews vvho vvere ſo inſatiable of the bloud of the Prophets, had in the end their fill of bloud, vvhen the bloud of all the righteous vvho had been ſlain from Abel to Zacharie, vvas laid upon them. And that may fitly be applied unto them vvhichwhich the Angell ſaith Revel. 16. Thou art righteous O Lord, becauſe thou haſt judged thus, Rev. 16.5.6.for they have ſhed the bloud of Saints and Prophets, and thou haſt given them bloud to drink, for they are worthy. And thus much for the perſons by vvhom Steven vvas here martyred, namely the Jews. I come novv, from their impiety in martyring Steven, to Stevens great piety in his martyrdome: vvhichwhich he ſhevvs, as I ſaid, in a double prayer vvhichwhich he makes, the one for himſelfe, the other for his perſecutors.
Doct. And from hence we may obſerve (before I come to his prayers in particular) in that he called upon God while the Jews were ſtoning him. The happy condition of a godly man that he is able to pray and call upon God in the greateſt extremity that can befall him. The wicked may rage and perſecute the godly, they may caſt them in priſon, and lay bolts upon them; they may bring them to the ſtake and burn or ſtone them, but they cannot hinder them from praying unto God, this comfort they can never take from them. Paul and Silas may be ſcourged, and impriſoned, and put in the ſtocks. Elias may be perſecuted by Ahab and Iezabell, till he be ready to famiſh. Iob may have his body afflicted by the devill with ſores and ulcers. Sampſon may have his eyes put out by the Philiſtins, and Steven may here be ſtoned by the Iews, yet God leaves them not deſtitute of this comfort, that they are able to pray and call upon God in their greateſt dangers. Nay the greater extremity and danger they are in, God inables them to pray with the more fervency unto him. Hezekiah did never pray more fervently then when the ſentence of death was pronounced againſt him, and he lay a dying. I beſeech thee (ſaith he) O Lord remember now how I have walked before thee. As if he had ſaid, now O Lord when I am ready to die, and no other can ſuccour me,2 King. 20.3. now when Phyſick and art do faile me, now when my ſtrength is diminiſhed and nature decayed, now when thou haſt pronounced the ſentence of death againſt me, now O Lord, now, now remember me. But it is not ſo with the ungodly, they call not upon God, they are leaſt able of all to pray in their greateſt neceſſity.Pſal. 14.4. 1 Sam. 25.37. If they be in danger, or hear any ill tidings, their hearts like Nabals begin to die within them, and become as ſtones. For this is the priviledge of none but the godly, and an infallible argument of Gods mercy towards them, in that he inables them when they are in any perill to pray unto him. Therefore David, Pſal. 66. the laſt verſe, Bleſſed be God, ſaith he, that hath not turned away my prayer, nor his mercy from me. Upon which words Saint Auguſtine, Quamdin Deus non tollit a te oration em tuam, non amovebit a te miſericordiam ſuam, As long as God doth not take thy praying from thee, he will not remove his mercy from thee, becauſe it is his mercy that inables thee to pray. If therefore, when thou art in any great danger, thou canſt call upon God for his help and aſſiſtance, and canſt ſay with the Diſciples,Mat. 8.25. Pſal. 6.2. Lord ſave us, we periſh: if when thou lieſt ſick, and keepeſt thy bed, thou canſt pray with David, Lord be mercifull unto me, for I am weak; Lord heale me, for my bones are vexed. If when thou art drawing toward thy end, and art to leave the World, thou canſt willingly reſigne thy ſoule unto God, and pray as Steven did; Lord Ieſus receive my ſpirit. Thou mayeſt well conceive great comfort therein, becauſe only the godly are inabled in their greateſt extremity to call upon God, as Steven here did. But let us come to his prayer, Lord Jeſus receive my ſpirit.
He called upon God, ſaying, Lord Jeſus, which invicibly proves, that Chriſt is God. This the Arrians, and ſome other Hereticks have blaſphemouſly denied, and this the Jews to this day will not be brought to acknowledge. But the Scripture is not more plain in any thing then it is in this. For beſides, that the Scripture gives him the Title and Name of God, that he is Deus in carne manifeſtatus, i Tim. 3.16. Rom. 9.5. John 14.1. John 14.14. Mat. 28.19. John. 5.23. Luke 8.28.31. Mat. 8.26. Mat. 4.23. Mat. 10.1.God manifeſted in the fleſh, and Deus in ſaecula benedictus, God bleſſed for ever. And beſides that we are taught in the Scripture to aſcribe unto him divine honour, that we muſt believe in him, that we muſt pray unto him, that we muſt be baptized in his Name, and that we muſt honour him as we honour the Father: The very works and miracles which he did, do teſtifie of him, and prove him to be God. For if he were not God how did the devills ſtand in aw of him? how did the windes and the ſeas obey him? how did he cure all manner of diſeaſes, and inable his Diſciples to do the like in his Name? Did ever any man by his own power raiſe himſelf being dead? Did ever any man ſince the beginning of the World, as the blind man ſaith,John 2.19. John 9.32. John 9. open the eyes of any that was born blind? but theſe things we know were done by Chriſt, and do prove him to be God. If he were not God, how did he pardon and forgive ſins,Mat. 9.2. Mat. 9.4. Coloſ. 1.16. which is proper to God, how did he know the thoughts of mens hearts, which is proper to God, and how is he ſaid to have created the World, which is the peculiar work of God? And therefore Steven praying to the Lord Ieſus, is ſaid here to call upon God. He called upon God. ſaying, Lord Ieſus receive my ſpirit.
The Papiſts do commonly at their death commend their ſouls to the Virgine Mary. So did Father Garnet, & ſo did Thomas Becket, Archbiſhop of Canterbury, two that are reputed for ſpeciall Martyrs in the Church of Rome, though they ſuffered for treaſon, they commended their ſoules at the time of their death to the bleſſed Virgine. And it is a common prayer among them, Maria mater gratiae, tu nos ab hoſte protege, & hora mortis ſuſcipe. Mary the Mother of grace, do thou defend us from the enemy, and receive us at the hour of death. But Steven here the firſt Martyr, commended not his ſoule to the Virgine Mary when he died, but to Chriſt that redeemed it, Lord Ieſus (ſaith he) receive my ſpirit. And he joyns theſe two Lord Jeſus, together, acknowledging Chriſt to be both, both his Lord and his Saviour. Some disjoyne theſe, they will acknowledge Chriſt to be their Jeſus, they vvill ſay they look to be ſaved by him, but they do not acknowledge him for their Lord, they will not ſerve him. Such are they who go on in their ſins, and follow the luſts of their own hearts, and yet do look to be ſaved by grace. But ſuch do greatly deceive themſelves. For either Chriſt will be our Lord, or he will be our Jeſus, we muſt be content to yield him obedience, and to live as becomes his ſervants, or he will not ſave us. And therefore only the godly that ſerve him in their life, can with comfort commend their ſouls unto him at the time of their death, and ſay as Steven did, Lord Jeſus receive my ſpirit.
He prayes not for his body, but for his ſoule. Though it were his body which was here in danger, while the Jews were ſtoning him, yet it is not his body, but it is his ſoule that he prayes for, as being more ſenſible of his future eſtate then of his preſent condition, and not ſo much regarding this preſent life, as the life to come. Many in their life, and at the time of their death, are carefull for their bodies, thinking of the great pain which their bodies are to ſuffer when death ſiezes upon them, and taking care how they ſhall be able to overcome the ſame. This care troubles many that are good Chriſtians, who are the more afraid of death for the pain thereof, and imagine the pain to be greater then it is. That death is painfull there is not any queſtion, Si nulla eſſet mortis amaritudo, non magna eſſet martyrum fortitudo, ſaith Auguſtine, If there were no ſharpneſſe and pain in death, it were no great fortitude in the Martyrs to ſuffer it. But though death be painfull, yet we muſt remember this for our comfort, that it will be no more painfull to us, then it hath been to the godly in all ages; and therefore why ſhould we be afraid to undergo that, which all the godly have undergone before us? Will not any man be content to be put to that, whereunto the King puts his chiefe Favourites? for he will think with himſelfe, if I be put to no more then the Kings Favourites are, I ſhall fare well enough. The godly, ye know, are Gods chiefe Favourites, God loves and favours them above all others: if therefore they have ſuffered the paine of death, and have not been exempted by God from it, we may well be the leſſe carefull to undergo it, and may aſſure our ſelves, that though the paine were never ſo great, yet Chriſt who hath redeemed both our ſoules and bodies, will inable us to bear it, and as Cyprian ſaith, Qui ſemel pro nobis mortem vicit, ſemper vincet in nobis. He that once overcame death for us, will alwayes overcome it in us. And therefore whether we die for the Lord, or in the Lord, we may well lay the care of our bodies aſide, and may chearfully commend our ſoules unto Chriſt, as Steven here did, Lord Jeſus receive my ſpirit.
Doct. I might hence obſerve the immortality of the ſoule, That though the body do die, yet the ſoule is immortall. This is ſignified by thoſe words of Solomon, Eccleſ. 12.7.That the body ſhall returne to the earth from Whence it was taken, and the ſpirit ſhall returne unto God who gave it: Mat. 10.28.and by that ſaying of our Saviour, Fear not thoſe that can kill the body, but are not able to kill the ſoule. But I will paſſe this over, and come briefly to the prayer which he makes for his perſecutours, He kneeled down, and cryed with a loud voice, Lord lay not this ſinne to their charge. Where firſt obſerve the geſture he uſed, he kneeled down when he prayed. The Jews did commonly ſtand when they prayed. Therefore Chriſt alluding to this their cuſtome, Mark 11. When ye ſtand, ſaith he, and pray, if ye have ought againſt any man forgive him, And the Jewes have a ſaying Sine ſtationibus non conſiſteret mundus, that the world could not conſiſt without ſtanding; that is, without praying, becauſe they were wont to pray ſtanding.1 Kings 19.4. 1 Chro. 17.16. The Prophet Eliah when he fled from Iezabel, he prayed ſitting. And we read the like of David, that he ſat and prayed. Other kinde of geſtures we uſe in our prayers, which may be reduced unto theſe two heads, ſuch as we uſe in regard of our Hope, or in regard of our Humiliation and Reverence.
In regard of our hope, we lift up our eyes, and we ſtretch forth our hands, as expecting and requiring Gods help and aſſiſtance. So David in the 121. Pſalm, I will lift up mine eyes to the hills, from whence cometh my help. And Moſes praying for the Iſracletes Exod. 17. That they might prevale againſt Amaleck, he ſtretched forth his hands. For as Saint Auſtin ſaith, Oculus erectus expectat, manus extenſa poſtulat, The eyes being lift up expect help, and the hands being ſtretcht forth, do ſeeme to reuqire it.
In regard of our humiliation and reverence, we uncover our heads, we bow down our bodies, and we kneele on our knees, we uncover our heads, which is Magnificentia depoſitio, a laying aſide of our greatneſſe. And thus Kings and Princes, when they pray unto God, do uncover their heads laying aſide their ſtate, and acknowledging thereby, that they are Gods Servants: So we proſtrate our ſelves and fall down on our knees, as Steven here did, in token of the reverence we owe unto God in offering our prayers. And this geſture of kneeling, we finde to have been often uſed by the faithfull, and as the Magdeburgenſes (who wrote the Centuries) affirme, hath been the moſt ancient geſture in prayer, and the moſt uſed by the Church in all ages.
Peter as we ſee in the 9. of the Asts, and Paul in the 20. did pray kneeling: ſo did the Prophet Daniel in his ſixt Chapter. Saint James the firſt Biſhop of Jeruſalem, was ſo frequent in praying on his knees, that he made his knees as hard as the hoofe of a Camel with continuall kneeling. And the like did Aſella as we read in St. Jerome. It is true indeed, that it is the heart and affection of him that prays, and not the geſture of the body which God reſpects, but withall this is true, that he that makes no conſcience of praying reverently, doth never pray heartily; and he that will not bend the knee unto God, much leſſe out of doubt will he bend the heart. O come let us Worſhip and fall down, ſaith the Pſalmeſt, and kneele before the Lord our maker. Pſal. 95.6. Micah. 6.6.Where withall ſhall I come (ſaith the Prophet Micah in his ſixt chapter) before the Lord, and bow my ſelf before the high God? To ſhew that he might not come into his preſence but with great reverence.
And therefore this ſerves, to reprove thoſe that ſhew no ſignes of reverence unto God, 2 Chr. 6.13. Luke. 22.4….when they come before him to offer up their prayers, We ſee that Solomon, when he conſecrated the Temple, 2 Chron. 6. he kneeled down and prayed: and a greater then Solomon, our bleſſed Saviour, Luke 22. kneeled down when he prayed be for his paſsion. If he therefore uſed ſuch reverence in prayer, ſhould not we much more? For ſhall mercy bend her knee, and ſhall not miſery? Shall the Phyſician, and ſhall not the Patient? Shall the Maſter, and ſhall not the Servant? Shall the Judge, and ſhall not he that is to be judged? unworthy is he to taſte of the well of the water of life, that will not ſtoop to take it.
And as Steven here kneeled down, ſo he cryed with a loud voice, Lord lay not this ſinne to their charge: His kneeling and crying, arguing both the greatneſſe of their ſinne, and his earneſt deſire and ardent affection,Quod juſſit g…ſſit. that they might be forgiven. It is Chriſts precept Luke 6. Love your enemies, do good to them that hate you, bleſſe them that curſe you, and pray for them which deſpitefully uſe you. And he did himſelf what he wills us to do, praying for his Crucifiers, even when they Crucified him Father forgive them, they know not what they do. Luke 23.34.Steven here follows his example, praying for his perſecutors even while they ſtoned him, Lord, ſaith he, buy not this ſinne to their charge. And thus according to Chriſts precept and example, he loves his enemies, prayes for his perſecutors, and requites good for evill. And this is the very perfection of love, and an infallible argument, that they who can do it, are the children of God.
A wicked man may performe many Chriſtian duties, and commendable actions upon by-reſpects; He may give Almes to the poor, that men may think the better of him; he may Faſt, becauſe abſtinence is good for his health; he may abſtaine from adultery, theft, and the like, for the avoiding of ſhame and diſcredit; and he may put up wrongs and not ſeek to be revenged, for fear of inconveniences that may follow after it. But for a man to love his enemies, and pray for his perſecutors, this canot be done in any by-reſpect; but muſt needs be the worke of grace in him.
This is that wherein the godly do moſt reſemble God, in loving their enemies, and rendring good to thoſe that deſerve evill at their hands. God is ſo good, that he renders good for evill, as he tooke occaſion from Adams ſinne, to ſend his Sonne into the world for mans redemption; for which Gregory calls it, Felix peccatum, a happy ſinne, becauſe it had ſo ſoveraigne a Medecine. The wicked are ſo evill, that they render evill for good; ſometimes to God, as the Iſraelites did, taking their Eare-rings of Gold which God had given them in Egypt, and making thereof a Calfe which they worſhipt, to the diſhonour of God: ſometimes to man, as Saul did to David, uſing all means to procure his death, who had ſaved his life.2 Kings 6.23. But the godly do imitate their heavenly Father, rendring good for evill, as Eliſha made the Syrians to eate, and to drink, that were ſent to take him, and as Steven here prayed for the Jewes that ſtoned him.
FINIS.