The Valley of Vision, Sermon 2 – Title page 8
SERMON II.
LUKE 22.11, 12.
And ye ſhall ſay to the good man of the houſe, the Maſter ſaith unto thee where is the Gueſt Chamber where I ſhall eat the Paſſover with my Diſciples? And he ſhall ſhew you a large upper Room furniſhed, there make ready.
IT was the courſe of our bleſſed Saviour in the Goſpell upon ſome ſolemn occaſions to ſend forth his Diſciples, as Noah did the Creatures into the Ark, by pairs, two, and two. Two Diſciples he ſent to looſe the Colt, that he rod on in Tryumph to Jeruſalem. Two Diſciples he ſent here for the preparing of the Paſſover, when he meant to keep the laſt, and moſt ſolemne. And he did it upon ſpeciall reaſon. Partly for the honour of the imployment. Partly for the comfort of the Meſſengers. Partly for the expedition of the work. The looſing of the Colt was a matter of hazzard, and trouble; the preparing of the Paſſover was a matter of paines, and labour, he ſends them therefore two. And he doth not ſend them at all adventure, but he gives them a mark that was infallible for their better guidance, they ſhould meet a man bearing a Pitcher of water. It is eyther my happineſſe, or unhappineſſe, Beloved, that the imployment is the ſame, and the aſſiſtance leſſe. The end of our Preaching is the looſing of the Colt, and yet not the looſing, but the breaking of Creatures that are more unruly. And the end of this Sermon is a preparation, but not of the Paſſover, but of the Lords Supper, a Sacrament more honourable in it ſelfe, and more comfortable in the fruit; therefore that which ſtands in need of a great many more Diſciples. The work is the ſame, or the like; you ſee the ability leſſe. I am to come to you to ſpeak alone, there is no Diſciple to be my Aſſiſtant; and I want that guidance too that thoſe two Diſciples had. I ſhould look long before I ſhould ſpie a man with a Pitcher of Water.
It may be obſerved in Scripture, that they were alwayes fortunate, and ſucceſsfull journeys that had ſuch guidances. Abrahams Servant, when he went to chooſe a Wife for Iſaac, that was his happineſſe that God guided him to meet Rebecka with a Pitcher of water. Saul when he went to inquire for Samuel, that was his happineſſe, he met a Woman that was about the ſame imployment, and ſhee told him where the Prophet was. Our bleſſed Saviour himſelfe John 4. was ſure of a Convert when he met the woman at the well. It is that that I would faine doe, but it will be long ere I ſhall find ſuch a happy guidance. If I could find but one man who had a Pitcher of water, I would preſently find out the Gueſt-Chamber. It is not the Pitcher, but the …ountaine of water, the Teares of repentance, that are the preparative for that performance; that was that which Chriſt ſought, that was that which the Diſciples met with, that is the thing I ſhall deſire to find here, for my guidance in the proſecution of this Scripture. It muſt be mine to ſeek, but yours to give: whereſoever there is ſuch a Pitcher of water in the eye, there is the Gueſt-Chamber in the heart; and where the Chamber is ſo furniſhed, there Chriſt will come to feaſt, to eat, not the Paſſover, not with his Diſciples, but with his Spirit in the faithfull ſoul, not himſelfe to eat, but to give us to feed, and that of his grace, and of his goodneſſe. It is the intendment of this Scripture, it is the intendment of my weak meditations at this time. Wherein I ſhall fit you better to goe on, if we look firſt a little what we have done already.
I told you this Scripture conteins in it theſe 3 things.
There is the perſon to whom they were ſent, deſcribed here, in that he is not deſcribed. Two things were obſervable in him.
The apellative name which is ſet downe, The good man of the Houſe.
And the proper name which is concealed.
The ſecond it is the Meſſage which they are to carry here, theſe two Diſciples, when they are to prepare for the Paſſover. In that there are three things.
The ſtrength of their Commiſſion, The Maſter ſayth.
There is the enquiry of the place, Where is the Gueſt-Chamber?
There is the deputation of it to a peculiar end, That I may eat the Paſſover with my Diſciples.
Of the two firſt of theſe I have ſpoken already, I ſhewed who this good man of the houſe was, as far as it concernes us to know him. What was the reaſon why this terme was ſet before the Commiſſion, The Maſter ſayth, not the Lord ſayth, not Jeſus of Nazareth ſayth. It was the fitteſt name for Chriſt to give them, it was the fitteſt for them to carry, and the …itteſt for the good man of the houſe to receive.
I ſpake of the inquiry after the place. Where is the Gueſt-Chamber? How Chriſt had none of his owne, he had no Houſe, nor Chamber to Lodg in, not ſo much as to keep the Paſſover. He had no houſe for civill, no houſe for religious affairs.
Againe, it ſhews his plenty, that he that had none of his owne, could Command all, that was this mans, that was not knowne to the Diſciples, nor knowne further to him, then his divine nature found him out. Thus far I went in the Fore-noone.
Now the third thing in the ſecond generall, is the deputation of this Gueſt-Chamber that they were thus to enquire after, to a holy, and religious purpoſe.
Where I ſhall eat the Paſſover with my Diſciples.
In that you ſee theſe two things propounded to us.
There is the end to which it is deputed, That I may eat the Paſſover.
And the condition of the Communicants, With my Diſciples.
The firſt, it is the end for which it is deputed, for the eating of the Paſſover. It was one end, but not the ſole end, it was not the chiefe end; there was a greater end that Chriſt mentions not, that was the celebration of that laſt Supper of his, the firſt to him, his laſt to us. But he makes mention here onelyonly of eating of the Paſſover, becauſe that onelyonly was knowne both to the Diſciples, and to the Jews. In that we may ſee that of the Apoſtle fulfilled, it was accompliſhed here. Love (ſayth he) is the fullfilling of the Law. Therefore love is the fullfilling of the Law, becauſe Chriſt is the fullfilling of the Law. God is love, and Chriſt is love, and Chriſt is onelyonly the fulfilling of the Law, and the fullfiller of it. We ſhall not neede to ſtand much upon that particuler, to look to the reaſons why Chriſt would condiſcend to eat the Paſſover, as he ſaith in the Goſpell, Then are the Children free. He ſaid it of Tribute, it is true… of theſe ſolemnities that are religious, then is the Lord himſelfe free. Chriſt was the ſubſtance of the Paſſover, Chriſt was the Inſtitutor of the Paſſover, will he pleaſe to communicate? It is true indeed, in himſelfe he was exempted, and needed not doe it, but he did it for theſe reaſons.
Firſt, for the honouring of his owne Ordinance, it was he that appointed that Sacrament, by the diſpenſation of Moſes to the Jews, to the people of Iſraell, therefore to ſhew that he was a countenancer of his owne inſtitution, he was pleaſed himſelfe to eat of it. As he was the Son of God, ſo he was not at all, nor could not be ſubject; and as he was the Son of man, becauſe he was a righteous man, therefore he was free. He could have freed himſelfe from thoſe afflictions, the deliverance whereof the Paſſover ſignified; and he could have made himſelfe free from all that injury that was offered him by the Jews, yet he was pleaſed to condiſcend ſo far, ſayth St. Ambroſe well, it was thus far appointed, he that inſtituted the Paſſover, taking the ſimilitude of fleſh, yet true fleſh, being incarnate, that he himſelfe ſhould obſerve that rite that himſelfe inſtituted. St. Auſtin preſſeth it well, that is the part of a good Paſtor, or Shepheard, to goe before his Sheep in his owne example, and himſelfe to doe that that he would have them to doe. That he might make us zealous in all thoſe performances that he requires at our hands, he himſelfe was pleaſed to performe, and to condiſcend to the performance of that that concerned him not, to eat the Paſſover. That is the firſt reaſon.
Secondly, another reaſon was, the preparative of his owne Paſſion, he ſaw that his owne ſufferings drew nigh, the Paſſover it ſelfe was a Type of that, to ſhew, that he was the true Paſſover, he brings into the ſame Room, the Paſſover that was the Type, and the Paſſover that was the Truth. As St. Chryſoſtome obſerves well, at the ſame Table, there was both the one Paſſover, that was the figure, and the other that was the ſubſtance, and celebrates both. The keeping of the Paſſover, was nothing elſe to the Children of Iſrael, but a remembrance of that grace that was paſt, and a ſealing of ſome other grace that was promiſed. The grace that was paſt, was the goodneſſe of God in making the Angell to paſſe-over them when he ſmote the Aegyptians; here then was the conformity, Diem tranſitus, &c. Chriſt when he was to paſse from death to life, he keeps that Feaſt that was the ſolemnity of that great tranſciſion, that God wrought for them: and being to taſt of the bitterneſſe of death, he would goe in the eating of the ſoure Herbs, to the drinking of that ſourer Cup of his Paſſion. To ſhew thereby, that he was the end of all the Ceremoniall Law, the end of all the Types in the Old Teſtament: that very Lamb which was the moſt eminent of the Types, was now fulfilled in the appearance and preſence of Chriſt, as St. Chryſoſtome ſayth, Sanguis ille, &c. that Lamb ſignified Chriſt, the Lamb of God; and the blood of that Lamb that was then ſprinkled upon the Poſts of the Door, ſignified, that far more precious blood of Chriſt that was ſhed for the waſhing away of ſin. That is the ſecond reaſon, that he might Preach to them by this Action, and ſhew who was the Meſſias, the true Lamb, the true Paſſover, as the Apoſtle calls him, Chriſt our Paſſover is Sacrificed for us. Therefore Chriſt did eat the Paſſover.
Thirdly, it was alſo for the abrogation of it, to put an end to it. He put an end to Circumciſion virtually by taking it, as he gave ſtrength to Baptiſme by aſſuming it; by joyning theſe two Sacraments, legall, and Evangelicall, the Paſſover, and the Supper; he put an end to the one, and gave ſtrength of beginning to the other. Therefore it is that Euthimius obſerves, that in the celebration of the Paſſover, he keeps it not exactly, as it was preſcribed to the Jews. It was ſet them the 14. day, and he kept it the 13. day. They were to eat it ſtanding, he eat the Paſſover lying, and leaning. One reaſon why he kept it the 13. day was, becauſe he would not be prevented in his Paſſion. He knew the 14. day that it ſhould be kept, was the day of his deliverance, and betraying; therefore to make an end of that work, that was one reaſon he kept it ſooner, and diſpenſed with his owne Law.
Another reaſon was to ſhew (in the different keeping of it) that the Paſſover was aboliſhed; all judaicall ſhaddowes began to vaniſh; now they were dead, though their death did not appeare till afterward. The Paſſover it was an obſcure Type, as Nazianzen ſpeaks well, of a clearer Type, the repreſentation of the Lords Supper; and therefore was to give way to the better, and more honourable Sacrament that then Chriſt inſtituted, by joyning it to the former, ſayth Theophilact, there was blood that was taken away by blood, ceremoniall blood by the blood of Chriſt. There was a Sacrifice that was taken away by a Sacrifice, the legall Sacrifice by the ſpirituall, and the Paſſover it ſelfe, even while it was fullfilled, it was changed; that was another reaſon.
The third reaſon, therefore Chriſt eat the Paſſover that he might put an end to it, and make it the laſt eating of it.
Laſt of all, the reaſon why he eat i…, and kept it, was, to ſhew his ſubjection to the Law, to ſet us a patterne and example of obedience, he was obedient in every point, not onelyonly to the Law morall, but even the Law ceremoniall. For two reaſons.
One was, he became obedient, becauſe we were diſobedient, that his obedience might ſatisfie for our neglect. We were tranſgreſſors of the law, Chriſt would be a keeper of it. Sayth St. Chryſoſtome, becauſe thou wert a Tranſgreſſor of the Law, therefore Chriſt was pleaſed to keep it; he was made a curſe to free us from the curſe; he was made ſin to waſh away our ſins. He was made under the Law Gal. 4. that he might free us, that his perfection might ſatisfie for our infirmities. And that here now the Chriſtians ſoule might find true refuge; for however I be aſſured that my ſins, and tranſgreſſions be waſhed away by the blood of Chriſt, yet when it comes to my particular: God requires perfect ſatisfaction to the whole Law, that I can never doe in my owne perſon; here is our refuge, there is one in our nature that hath ſatisfied the Law, and all that God could require, the very extreamity, and utmoſt letter, and period, that is Chriſt; and in that he is my Mediator, and Redeemer, I have done that that he did. I have done it in him, though I could not in my ſelfe. That he might perfectly ſatisfie, and obey for us, he was obedient to the Law.
Secondly, to ſtop the mouths of all cavilling Phariſees, they were ready to object to him that he was a raiſer of new Sects, that he was an Enemy to the Law of Moſes, and that therefore he came not from God. No, he ſhews in all the paſſages of his life, that he was one that honoured the Law, becauſe he was conformable to it; the Law of Circumciſion, he ſubſcribed to it: the Law of Dedication, and Offering in the Temple, he ſubſcribed to that: the Law of keeping the Paſſover, he ſubſcribed to that.
Let now prophane Wretches goe, and think themſelves eaſed of the yoak of the Law of God, in that they are called to Chriſtian Liberty. Let men that know not the comfort of receiving the Sacrament, that is divine, of Gods inſtitution, ſequeſter themſelves, and think it is no comfort, or benefite at all, to come to the Lords Table. Our bleſſed Saviour by this very example, did lay before their eyes, their owne refutation; that if he who was not tyed to the Law, yet would pleaſe to condiſcend ſo far, he that had power of the Law, he that was the Ordeyner of the Paſſover, he that appointed it, if he would ſtoop ſo far that needed not to keep it, how much more ought we to conforme to all the precepts that God gives us, that ſo oft tranſgreſſe? We that ſtand in need of ſo many helps of faith, and increaſe of comfort, that encounter with ſo many temptations.
Therefore, if we will have true comfort, let us find it in applying our whole lives to the obedience of Chriſt, to all thoſe precepts that God hath given us. If Chriſt were ſo ſtrict as even then when he aboliſhed the Paſſover to keep it; we that expect ſo much comfort as we need, had need be ſtirred up to come to the Sacrament oft: that is the reaſon.
The ſecond thing is, the condition of the Communicants, that I may eate the Paſſover.
With my Diſciples
He doth not name himſelfe alone, though indeed the proper worke of the Diſciples was not to be ſilent, yet he might have left them out: for it muſt be ſuppoſed that he would not eate it alone, for it was to be eaten with the Familie, but he puts them in by way of emphaſis; that I may eate it with them, with all them, and only vvith my Diſciples.
There are two things eſpecially commended to us. It is,
Firſt, generall, and then
It is excluſive.
That I may eate it with my Diſciples, and eate it with none elſe, even in this particular he ſhewed himſelfe obedient not only to the ſubſtance of the Law, but to the circumſtance of it: it was the command that God gave Exod. 12. for the eating of the paſſover, every one was to eate it with his Familie, with his owne Familie; the Diſciples of Chriſt were the familie of Chriſt, therefore it is that he takes them in, they were his care, his ſheep, his particular flock, his ſchollers, his pupils, his ſervants, his children: in which, according to what relation ſoever wee looke on it, there is true reaſon why he ſhould eate it with his Diſciples.
When he went to be transfigured he tooke but 3. Diſciples, Peter, James, and John, becauſe that was the manifeſtation of his glorie, it was not to be diſpenſed to all, but only to ſo many as were fit to be witneſſes, but this was a worke of humiliation, becauſe it was a worke of obedience, the eating of the paſſover, therefore there he takes all, I with my Diſciples, becauſe they had that reference to him.
To ſhew us how carefull wee ſhould be of thoſe that are committed to our charge; Parents of Children, Maſters of ſervants, Tutours of their Schollers; Paſtors and ſhepheards of their people, and flock. It is the high commendation of any man in ſuperiour place that he looks to thoſe that are under him. God would by that Law of eating the Paſſover with their Familie give them to underſtand thus much, that in theſe ſpirituall references all are alike to him; there is the ſame law for the ſervant as for the Maſter, there is neither bond nor free; there is as free acceſſe for the ſervant to the Table of the Lord as for the Maſter.
Secondly, he would commend thus much to them in the fourth commandement, that it belongs to every one that is above, in ſuperiour place, to looke to thoſe that are under them. It is that teſtimonie that Solomon gives to a vertuous matron, Prov. 31. She provides meate for her houſhold, and a portion for her Maids. It is not only to be underſtood of meat temporal, but of ſpiritual inſtruction. It was a high commendation of Joſhuahs reſolution, I and my Houſe will ſerve the Lord. That is the teſtimonie that God gives of Abraham, that he would inſtruct his Familie, he would inſtruct his Children, he would teach them in the way of the Lord; and if you will make a good account for your ſelves, you muſt looke to make ſome account for your ſervants, and your Children,; that was the reaſon why our bleſſed Saviours care manifeſted it ſelfe ſo much for his Diſciples, he had a care of all that he preached to, and taught, but a more eſpeclall care of them: there was never Hen ſo gathered her Chickins, as he clucked his Diſciples about him, they were thoſe that had a part in his temptation, they had fellowſhip with him in his ſufferings; they were thoſe that left all to follow him, they were thoſe that were to enlarge the Goſpel, to plant the Church, to be Witneſſes to carry his name about all the World; it was neceſſary he ſhould have reſpect to them, to inſtruct them by precept, and by example, and ſo he did. He did publiſh Parables to all, but he did Expound them to his Diſciples; he laboured to gather all, he kept them ſtill under his wing. He healed all Diſeaſes, but he waſhed his Diſciples feet; he Preached obedience to all, he practiſed obedience in a more particular manner before them: he called upon others to fullfill the Law, he fullfilled the Law to them; that they might be inſtructed, he eat the Paſſover with his Diſciples. So I have done with the third thing, the laſt of the ſecond generall.
I come to the 12. Verſe, and that is the third generall part of this Text, which is the principall thing to be conſidered in it, the ſucceſſe, and ſatisfaction that the Diſciples received when they went to the good man of the houſe, to enquire for the Gueſt-Chamber. Chriſt tells them of the ſucceſſe before they come there, they knew their Errand, how they ſhould ſpeed; he will ſay thus, and thus, to you.
He will ſhew you a large upper Roome furniſhed, there make ready.
In which conſider onelyonly theſe 3. things.
Here is ſomething of Chriſt.
And it ſhews us ſomthing of the Maſter of the Houſe.
And ſomewhat of the Diſciples that were ſent.
Here is the Divinity of the Sender, a manifeſt argument, and proofe, of Chriſts Divinity that ſent them, he knew before what would befall.
Secondly, here is the great benignity, and courteſie of the Maſter of the Houſe that received them; he ſhews them preſently, upon their word, a Roome, ſo, and ſo furniſhed.
Then, here is the Buſineſſe that is given in charge to them that went, that were imployed; they muſt make ready in that Roome, and no other.
The firſt of theſe is the argument of the Divinity of Chriſt that ſent them; and not one argument onelyonly, here are three couched in it.
Here is a proofe of his Divine Knowledge,
Here is a proofe of his Divine Power,
Here is a proofe of his Divine Providence,
Firſt, here is a proofe of his Divine Knowledge; for it runs not thus, aſke if there be a Gueſt-Chamber, but aſke, Where is the Gueſt-Chamber? He knew there was one provided. It runs not thus, ſee if you can meet with one furniſhed, or if you can induce, and perſwade him to fit a Roome, but he will ſhew you a large upper Roome, ſo, and ſo furniſhed. Chriſt knew it before.
That he had all knowledge as God, all acknowledge, there was never any ſo bold as to Queſtion, he had all knowledge, incomprehenſible as God, created, and uncreated, whereby he knew the Divine nature, as Thomas Aquinas ſayth, Abundanter, and whereby he knew whatſoever is about the Creature, in a ſuper-eminent manner. Not onelyonly ſo, but he had all knowledge as man, by vertue of the hypoſtaticall union, there is a communication from the Divine nature, that there is nothing that is done, or to be done in any part, or age of the World, but Chriſt knowes it. It is the reaſon that Socrates in Xenophon preſſeth upon them in his time, to draw them to apprehend the omniſcience of God (it may be much more preſſed concerning the proofe of the omniſcience of Chriſt) doſt thou think that the eye of man, then which nothing is more fraile, nothing more ſubject to miſcarry, the ſight of it is ſo eaſily put out, doſt thou think the eye of man can paſſe, can diſcover an object ſome Miles diſtant, that it can look up ſo high as Heaven? and ſhall we think that the eye of the all-ſeeing God doth not behold every thing at the ſame diſtance? Is it ſo, ſayth he, that the ſoule of man, though it be in one place can think of thoſe things that are done in the utmoſt parts of the World, and at the ſame time can paſſe along from one Country to another, from Athens to Sicilie, and from thence to Aegypt? and ſhall we not think that the eye of God, the eye of him that made the eye, ſhall not run through the World in a moment of time? It is plaine, and evident concerning Chriſt: things that were diſtant, he ſaw them as if they had been under his eye, and things that were future, as if they had been preſent. Nathanael when he was under the Fig-Tree when Phillip called him, Chriſt ſaw him; he tells the Woman of Samaria, whatſoever ſhee had done in her life, and yet he never met with her before. He tells theſe Diſciples that they ſhould meet with a man with a Pitcher of Water, and withall, what the good man ſhould ſay to them. Sayth St. Auſtin, I doe not aſke thee now, what is it that thou doeſt, or ſpeakeſt, but what thou thinkeſt that he knowes not? Nay further, I doe not aſke thee what thou thinkeſt, but what thou art about to think, but he knowes it better then thy ſelfe? He knowes what thou wilt think at the houres end; he takes notice of things that are done privately in the Houſe, his eye pierced as far as the Chamber, and Roome of this good man, the Owner of the Houſe, he ſaw what they were doing, the Servants rubbing, and all making ready, he diſcerned it. He was not in Jeruſalem now, but in his paſſage, yet he ſaw what was done in Jeruſalem, in the Houſe.
Pleaſe thy ſelfe in thy ſecrecy, when thou art about ſin, he obſerves all thy wayes, and knowes thy thoughts long before. Let the want on get into never ſo abſtruſe, and dark a corner, the eye of Chriſt, the eye of Majeſty will find him out: he ſees that very complexion that the Daughters of pride lay upon their faces; not onelyonly whatever good it is that thou delighteſt in, but whatſoever evill thou committeſt, it is all brought within the compaſſe of Chriſts eye.
Secondly, as it is a proofe of his omniſcience, ſo it is a proofe alſo of his divine power; in that he doth not onelyonly ſee what is done, but incline the good man of the Houſe to yield to their motion. Which way ſoever we looke on it, we ſhall ſee a beame of Omnipotency; for it muſt be one of theſe two wayes. Either the Maſter of the Houſe did provide the Roome on purpoſe for Chriſt, or for himſelfe, or for ſome other. If he provided it for Chriſt, then his power was manifeſted, that being abſent he could encline the heart of a man that knew him not, to make a Roome ready by the inſtinct of the Spirit. We read of no Meſſage that he ſent before, nay, ſurely he ſent none, we read not of any word that paſſed before, and yet as if there had been a contract between them, he makes the Roome ready for Chriſt.
If you take it the other way, that he made the Roome ready for himſelfe, and his owne Friends, for the eating of the Paſſover, there was a became of Chriſts power too, that that which he had provided for himſelfe by one word ſpeaking, by this ſhort Meſſage by the Diſciples, he diverted his purpoſe, and that which he had provided for himſelfe, he gives it to Chriſt. The greateſt argument of Omnipotency, is this, to worke upon an object that is moſt reſiſting, to work upon an object that no Creature can work upon beſides; and ſuch an object there is none like the heart of man; it is not in the Power of any Creature, nay, not of all, to incline the heart of man, but onelyonly God; and of all other things there is none but hath leſſe reſiſtance in it, then the heart of man, before it be ſanctified. And yet God by his Spirit, he works even upon that to incline it, and works ſweetly as well as powerfully, to make it pliable to his owne motions. That was an argument therefore of the Omnipotency of Chriſt, that at ſuch a diſtance he could incline the heart of this man, either to make ready a Room for him, or to give that Roome that he had made ready for himſelfe, without any ſcruple, or diſpute at all. He ſhewed hereby, ſayth Theophilact, that he can even by a few infirme, vaniſhing words, uttered by his Diſciples, make, and incline thoſe to receive him, that did not know him at all. So it was that he wrought upon the heart of the Thiefe, when he was upon the Croſſe, to make him confeſſe him; ſo it was, that he wrought at the ſame diſtance upon the heart of Mary Magdalen, to make her humble her ſelfe, and caſt her ſelfe downe. So it was that he wrought on Zacheus, when he was in the Tree to behold him, readily to give him entertainment. So he wrought upon the Pro…igall, to fetch him out of a far Countrey: ſo he wrought upon Peter with a caſt of his eye, he looked on him. It was not the caſt of Chriſts eye, but the power of his Spirit, that Omnipotent Spirit of Chriſt that brought him to repentance, to which nothing is able to be reſiſtant. That is the ſecond thing, it was a proofe of his Divine knowledge, and of his power.
Further, it was a proofe of his divine providence, for that is the chiefe; in that he doth incline the heart of this man, and order things of an inferiour nature, to divine purpoſes. Whether it were ſo, that this good man, the Maſter of the Houſe, had provided this Chamber for the Paſſover, for his owne celebration, whether it were a Roome already furniſhed to civill reſpects, here it is that the providence of Chriſt appeares as God, that even that which was for civill, and ordinary reſpects, he orders ſo, as it ſhall ſerve for religious uſes. It is his providence that Governs the World, that takes notice of all things, and brings glory out of the leaſt effect, of what kind ſoever: of what condition and note ſoever the creature, and action be, it is within the compaſſe of Gods providence, and the providence of God ſo regulates it.
Let the Epieures, and Atheiſts of the World, diſpute againſt it, that it is a diſparagement to God to know the leaſt things. Shall his providence goe ſo low as to number our hairs, to take notice of the leaves of the Trees that fall? We ſee not his end in it, but God knowes it. Nay, in our ſelves we may ſee that it is no diſhonour to God that theſe things fall within his providence, how muſt not he take notice of that of which he cannot be ignorant, but it is no diſparagement. A godly man can draw wiſe concluſions out of things of leſſe note. The falling of a Leafe from a Tree; the going out of a …ubble in the water, there is nothing of leſſe note then this, yet a wiſe man will draw holy concluſions hence; he ſees the leafe of a Tree fall, thinks, he ſo muſt my life; he ſees the bubble breath out, and ſayth he, ſo muſt my ſoule. If a wiſe man take notice of theſe things, to draw them to religious purpoſes. Shall we not think that God can draw infinite concluſions from ſuch meane things.
St. Auſtin, in his Commentary upon the Pſalmes, he takes the …pi…ures, and reaſons with them: thoſe that diſputed againſt Gods providence, as if it were a diſparagement for God to take notice of inferiour things. One Argument that they brought, was, what the reaſon was, that it ſhould raine on the Sea? The Sea needs no Water; there is the concourſe of water; they make the argument thus, how this ſhould come to paſſe, that the Earth gapes for raine, and gets it not, and the Sea hath abundance of water, and yet it raines upon it at the ſame time, where is providence? Poore Creatures (ſayth he) that doe not conſider the end of things. Is there no end that God raines upon the Sea, though men could not find it out; but we may find it: there are Fiſhes in the Sea for God to nouriſh, living in the ſalt water, how doe they leap and rejoyce at the ſweet raine? How doe they leap at the ſweet water? they can fetch it out of the ſalt Sea. Then, here is the reaſon, ſayth St. Auſtin, it raines upon the Sea where there is water enough for the feeding of the Fiſhes; it raines not upon the Earth where there is need of water for the puniſhment of man.
Another Argument they brought, was this, what was the reaſon that the lightening ſhould ſtrike the Mountaine, and yet not ſtrike the Robber that is at the foot of the Mountaine, that is by the way, that takes a Purſe at the ſame time; where is Gods Providence? what is the Mountaine the better, or the worſe, for the ſtriking of the lightening? If Gods providence were manifeſted, he would ſtrike the Thiefe, the Mountaine hath done no evill.
See their vanity (ſayth he) that will ſearch into the depth of that providence. Percutiuntur montes, &c. Therefore the Mountaines are ſmitten that doe not feare, that men might feare that ſhould have beene ſmitten. Among your ſelves doe none of your Wives beat the ground when the Child cries, to make the Child affrayd? Ye your ſelves will beat the Earth, that the Infant may be afraid, and tremble, and will you not ſuffer God to make lightening to fall upon the Mountaines, to make men afraid, that they may be warned?
Another Argument was this, what was the reaſon that Gods judgements doe overtake, and fall upon the heads of godly perſons ſometimes, and doe not take the wicked, where is providence?
Nay, there Gods providence is ſeene, in that that ſeems a judgement to us, that falls upon the head of a righteous man, God knowes him to be ready, he takes away thoſe that are fitted, and it falls not upon the head of the impenitent, God ſpares him that he may repent; here is the Argument of Gods providence while we reaſon againſt it. But ſee the iniquity of theſe men; if they come into a Smiths Shop and ſee here the Anvill, and there a Hammer, and here the Trough, and there the Fire, they would not take upon them to diſpute, and aſke the reaſon of the Anvile being here, or the Trough there; why? Becauſe they are unſkillfull, and ignorant, and they would ſay within themſelves, the Smith knowes the reaſon of all theſe things, though I doe not that am ignorant. Look but on the iniquity of theſe men, they will not find fault with the Smith in his Shop, in the Myſteries of his Trade, becauſe they know them not, yet ſo preſumptuous are they, as to call Gods providence in queſtion, that they are ignorant of. It is juſt ſo in other queſtions that they propound, what is the reaſon that God ſhould take notice of inferiour things? Nay, all theſe inferiour things, God can extend them to holy purpoſes. What is of leſs moment then a Crow, or a Raven? Yet God by his providence feeds them, and made them feed Elias. What is of leſſe value then a haire of ones head? Yet even from them God drawes an argument of his providence, the Haires of the head of the three Children were not ſinged in the Furnace. What is of leſſe moment then for a man to beare a Pitcher of water? What is a Pitcher of water to Gods providence? Yes, God guided it to a good end, to the Diſciples, ſhewing them hereby where they might eat the Paſſover. What is of leſſe notice then the rubbing of a Floore, then the dreſſing up of a Chamber? Chriſt by his providence ſaw this, and ordered it at the ſame time for the place where he would keep the Paſſover, and bring glory to God. So, though we ſee not the reaſon of theſe inferiour things God doth, he can draw great concluſions out of meane things; there is not the meaneſt Creature in the World, but God takes notice of it.
But there is a difference (and ſo I conclude the point) Saith St. Ambroſe, we are not ſuch flatterers of Gods providence, as to think that it is equally communicated to all. He regards other Creatures in generall, but man in ſpeciall. God takes care even over the lowest Creatures, of every Worme, but it is for the governing of them. He gives inferior Creatures no precepts, Doth God take care for Oxen, ſayth the Apoſtle? That is, doth he take ſuch care for Oxen as he doth for men? Sayth St. Bernard, the provividence of God extends to all, but his particular care extends to his Spouſe, to his choſen. Out of thoſe other Creatures it is, that God drawes particular concluſions of good to them. If a man ſhould have come into this Roome, he would have thought it had beene for other purpoſes, Chriſt directs it to the glory of God, that that very Roome that was ſo furniſhed, ſhould be imployed to eat the Paſſover with his Diſciples. So I have done with the firſt.
There are two points behind, I ſhall be briefe in them. We ſee concerning Chriſt, here is a proofe of his divine knowledge, of his power, and of his providence.
The next thing is to conſider the humanity of him that received him (and that is more for our uſe) A man would have thought that there had beene a contract betweene this Maſter of the houſe, and Chriſt, that he made ready the Roome when he ſent, ſo freely. There was but one word ſpoken, there was no deniall received, there was no diſpute made; had it not beene that the great, efficacious power of the ſpirit, had wrought mightily, and ſtrongly upon his heart, he could not have aſſented ſo preſently. Therefore I will refer it to 3 heads.
Firſt, it was the aſſent of a pious heart, it makes not diſputes, and ſayth, Who is your Maſter? The Maſter ſends, Who is he? Upon what acquaintance? What have I to doe with him? How came he to know that I have a Roome furniſhed? Muſt I find a Gueſt-Chamber for him? It was the anſwer of Naball, Who is David? And who is the Son of Jeſse? Shall I take my Bread, and my Water, and my Fleſh that I have killed for my Shearers, and give it unto men whom I know not whence they be? It is the anſwer of the obſtinate heart to God, when he comes to knock; Who is he that would enter? Is it the World? or the fleſh, or ſin? here is a Chamber provided; if it be God, there is none at all. This good man he raiſeth no Scruples, why; I am to keep the Paſſover my ſelfe; ſhall not I be obedient to the Law? Muſt his obedience exclude mine? Beſides, I cannot doe it without a great deale of hazzard, and danger of the Scribes, and Phariſees, they will know that I give entertainment to him, I ſhall bring my ſelfe in danger; He is not ignorant how they waite for him, and how they perſecute this way to death, and will he have a Roome in my Houſe? He muſt pardon me. He hath none of theſe fears, he makes none of theſe ſcruples. That is the nature of true piety, it raiſeth no vaine feares, if there had been fears entertain'd in the way, we h…d had no Martyrs. It never ſayth, There is a Lyon in the way, but leaps over all obſtacles. If Heaven, and Earth ſhould all be cruſhed together, it leaps over all impediments to come to God. So it was the Aſſent of a pious heart.
Secondly, it was the aſſent of a charitable heart, it was a motion of charitie that was made, as well as a motion of pietie: therefore hee makes not any coveteous demands firſt, here is a roome indeed that may ſerve your Maſter, but what will you give? at this time the whole Citie of Jeruſalem is full of people, and I can have great allowance for my lodgings; will your Maſter pay for the hire of it? he makes none of thoſe demands; nay he pretends not any excuſe; it is true, I had a roome, but it is taken up alreadie, there are friends in it, I am ſorry you came ſo late, if you had come ſooner, I ſhould have beene willing to pleaſure you, but now it is paſt: he layes in the way no diſcouragements, here is a gueſt-Chamber, here are diverſe Chambers, any of theſe inferiour ones, if any of theſe will pleaſe and content you you ſhall have them, but I may not part with my beſt, I muſt not have it ſoiled and wronged, it coſt much paines in trimming; there are none of theſe objections. Charitie caſts no doubts, it makes no ſcruples, I ſhall want my ſelf: but with a free, and large, and chearefull heart he aſſents to the motion, as ſoone as it is made: they doe but ſpeake, Where is the gueſt-Chamber? and he carries them to it, here it is, and ſhewes them the roome ſo furniſhed.
It is the propertie of charitie, and pietie to give preſently, and to give the beſt to God: true pietie will not ſet the Tith-cock at the end of the land, and it may be the worſt; it will not bring the tith-pig to cling together; no, but out of a large, and bountifull heart, it ſaith, it is Gods portion, he ſhall have it freely. This roome is not mine, ſo much as Gods: here take it, let your Maſter come, and welcome, my houſe ſhall be bleſt with him.
Thirdly, it was the aſſent of an obedient heart that knew that his houſe ſhould be honoured by the preſence of Chriſt, he knew where Chriſt came, he brought a bleſſing with him: he knew this roome ſhould be recompenced, that he ſhould have a roome ten thouſand times better in heaven, that he ſhould have one of the manſions that Chriſt had prepared: he knew that he cannot want a lodging that gives Chriſt one, therefore he provides a large roome, the beſt, that was moſt fit for the traine of Chriſt, a great upper roome, it was moſt ſafe for Chriſt to be in a loft, becauſe of the Phariſees that lay in waite for him, a roome furniſhed was moſt anſwerable for ſo great a gueſt as Chriſt: a roome prepared, this was the roome.
Shall my houſe be honoured with ſuch a gueſt thought he? will he come, and viſit me; will he tread on this floore, O welcome! welcome Saviour to my Houſe. Muſt the Temple remove out of its place to my Houſe? Shall my Houſe be the firſt Chriſtian Church? Will Chriſt here keep his laſt Paſſover? Will the Son of God come under this Roofe? The very stones of the wall will leap for joy at his preſence, it is to be feared the Houſe will fall with joy; nay, I am ſure the Houſe will ſtand, becauſe he will ſupport it. But I am unworthy he ſhould come under my roofe, I have no fit Lodging for ſo great a Gueſt: but if he will needs come, why doe you aſke for a Chamber? Take the whole, not a Roome onelyonly, but the whole Houſe, and not upon loane, but upon Gift. It is mine no longer, my Servants, and Friends, and Children, and Wife, and my felfe and all will goe out, that Chriſt may come in. Thus it is likely he ſpake, he gave no churliſh anſwer, he gave even that anſwer that Chriſt ſet downe; he that inclined him to give, inclined him thus to anſwer.
How can the heart denie God when he comes to beg? When he that gives all comes to ask? He comes oft to us, and goes away without his Errand. He comes ofttimes in the habite of a Poore man, and begs a lodging, and aſkes for the Gueſt-Chamber, and the Roome, there are many that are furniſhed for worſe uſes, and never a Corner that Chriſt can be thruſt into. He that found a roome in bloudy Jeruſalem, is excluded out of the Houſes of many Chriſtians, and left in the ſtreets. He comes oft, and ſolicits thy heart, and ſpeaks to thee to pay him his owne, not thine, to pay his Tithes, to burne thy double Leaſes, to Cancell thy ſoule-condemning Cuſtomes, to reſtore thoſe things that thou haſt taken away from him, by Laws as wicked as he that made them: thus he calls for his owne. The entertainment that this humble man gave Chriſt in the Text, he finds it not with us; we are ſo far from giving him a Chamber, that we ſhut him out of the Houſe: we are ſo far from giving him any thing that is ours, that we take from him that that is his. We take the Houſes of God into our owne poſſeſſion: Churches, and Chancells are in the power of lay-men; poore Miniſters they bury, and ſecular men they have the fees. The Sanctum Sanctorum, that the high Prieſt onelyonly might enter into, and onelyonly once a yeare, it is now in the poſſeſſion of lay-perſons, the place that anſwers to that, the Chancell, and the Church. Is this an argument of a heart that would receive Chriſt? Would we part with any of our Rooms for Chriſt, that have taken theſe from him? Think of it, think of it; it may be that little moytie of their eſtate, is that that makes all moulder away when all is done; for whoſoever hath right to them, you have none. It was a better reſolution that this man makes to himſelfe, and we ſhould practiſe that.
I have done with the ſecond thing. Here is the divinity of him that ſent them, and the great benignity of him that received them; as ſoone as they had made the motion, he wellcomes it.
Now thirdly, here is the laſt thing, and then I have done, here is the buſineſſe and imployment of them that did goe, There prepare, and no otherwiſe. Chriſt, as he ſent a Meſſage to him, ſo he gave a Commandement to them, he made them his Harbingers to mark out his lodging, and directs them what lodging he would have, as though he had beene acquainted in the Houſe. Make ready, there prepare for the Paſſover. It was the Command that was then given to them, but it is a great deale better direction to us, and concernes us more then it did them. It hath a truth now, there is a Roome of this nature that Chriſt will be entertained in; it muſt be a large upper Roome, and a Roome furniſhed. St. Bernard obſerves it, that there are three Gueſt-Chambers, there are three Rooms in which Chriſt is received.
There is the Chamber of the Scriptures, that is a large Roome, becauſe there is in it all ſaving Truths. That is an upper Roome, becauſe it was penned, and inſpired by the Spirit of God that came from above. That is a Roome furniſhed, there is a ſtorehouſe of all comforts, upon all occaſions: for men in want, for men in affliction, for men in proſperity, for young, for old, for all ſorts, there are truths to be applied, and directed. When is it that this Room is prepared? Then the Roome of the Scripture is prepared for God, when the bread of life is rightly broken, and divided to the people, then this Roome is made ready for Chriſt.
Secondly, there is another Chamber, and that is the Chamber of the Church. All the properties alſo meet in this Roome; it is a large Roome, the corners of it ſpread to the utmoſt parts of the Earth. And it is an upper roome, the upper part of it is in Heaven, the Church tryumphant, and thence it is, that all grace comes, and falls upon it. It is a Roome furniſhed, ſayth Jerome well. It is furniſhed with variety of gifts, and graces, with variety of Scriptures, and Sacraments that God hath provided, and appointed. It is a dineing Roome, it is a Supping Chamber. It is a Gueſt-Chamber, properly, that ſayth Jerome, becauſe there it is that we meet at the Lords Table, we partake of the Lords Supper, even to the end of the World. The Church of God, it is a ſupping Gueſt-Chamber. When is this Chamber provided, and prepared for Chriſt? Then when the wheat is gathered into the Barne, then when men are gathered into the boſome of the Church, and preſerved there, then, when they are built up in this holy faith, then this Roome is prepared.
Thirdly, there is yet another, the Chamber of the Conſcience, the Chamber of the heart, that is Caenaculum too; a ſpiritnall ſupping Roome, and place for Chriſt, and the Spirit of Chriſt, I will come and ſup with him, ſayth Chriſt in the Revelation, Chap. 3.20. I and my Father will come and ſup with ſuch a man. Chriſt will come and Sup with that man that receives him: he will ſup with the faithfull ſoule; that is, he will dwell there, and take up his lodging. Here is the Roome that Chriſt wants, and that is the Roome that we muſt prepare. It was a materiall Roome that they were to provide, that Roome that God calls to us for, is the Roome of the heart. Think not that it is the Roome, the Chamber, as St. Auſtin ſayth. Chriſt alludes to it, when he ſayth of the godly man, that in Prayer he will get into his Chamber, and ſhut his Doore. Every man that will pray aright, enters into the Chamber of his Conſcience. David ſayth plainly in Pſal. 4. Enter into your Chamber, into the Cabbin of the heart, this is the Roome that we muſt provide. It hath all the properties too, God will not feaſt in any other hearts, then thoſe that are provided.
Firſt, it was a large Roome where the Lord did inſtitute, and eat his Supper. A large Roome is an enlarged heart, enlarged with Devotion, and thankfullneſſe. We muſt not put Chriſt in a corner, we muſt not pen him up. He will have the whole houſe, and the whole heart, it is that he calls for, My Son give me thy heart; that is as much in effect as Where is the Gueſt-Chamber? there I will lodge, there I will baite, and there I will ſtay, and abide and dwell, make ready that Roome, let it be a large Roome, and a large heart for God.
Secondly, it muſt be an upper Roome too, the heavenly heart is the upper Roome, a heart lift up, it is the word that is uſed in the Pſalmes, I lift up my heart, yet we keep them grovelling upon Earth. Art thou not aſhamed? Look upon thy ſelfe, why hath God given thee eyes, and ſet them in that place aloft (whereas he hath ſet them forwards in other Creatures) but that they ſhould be oft lifted up to Heaven? Why hath God given man a Spirit, and not other Creatures, but that it ſhould be lifted up oft? Is it not a ſhame then to have thy head aloft, and thy heart below, grovelling upon the Earth? Is it not a ſhame for thee to be upright in body, and to creep upon the Earth in thy mind? God, that cannot away with a heart that is puffed up, he expects a heart that is lifted up, and thus elevated to him.
Therefore in the Old Teſtament we find, that in all holy performances, to ſignifie the elevation of the heart, the Saints went up; Chriſt would be transfigured in the top of the Mount; he often Preached to the People from Mountaines, to note, his Heavenly Doctrine. He did oft withdraw himſelfe for Prayer, and he prayed upon the Mountaines. So did Daniel get himſelfe into an upper Roome. So Peter, in the Acts, he got to the top of the Houſe, not onelyonly for privacy, but to note, that a man that will goe to meet God, he muſt aſcend higher in his ſpirit. Therefore Jacob ſaw a Ladder in his Dreame, to note, that every man that comes before God in Prayer, or in any holy performance, he muſt aſcend. Sayth St. Ambroſe well, aſcend thou in holy performances, let thy heart be lifted up. Doe that indeed that thou art incited to in receiving the Sacrament, Lift up your hearts, it muſt be a Roome aloft, an upper Roome, We lift them up to the Lord. Then know, if thou wilt be partaker of thoſe divine Myſteries, if thou wilt have true comfort of that ſupreame union, as St. Auſtin ſpeaks, Pietas, &c. Devotion will knit thoſe together, that the Elements in the World hath ſeperated; we are ſeperated from the Saints in Heaven, but faith, and a heavenly converſation will knit us together; we ſhall have union with that ſociety. If we will give God a Roome fit to welcome him, it muſt be a large Roome, and an upper Roome, a heavenly heart.
Laſtly, it muſt be a furniſhed Roome; what is the furniture? The variety of graces wherewith the heart and Conſcience of a man is to be adorned, that is the Furniture. Carefull we are to provide furniture for our bodies, and for our Houſes, and for our Chambers in which we lodge, but there is a Chamber that is in us, that is neglected. The Saints of God had a care of this, ſayth St. Bernard. Every Saint provided ſome furniture when they came to God. Mary Magdalen, the furniture that ſhee provided was in humility, ſhee laid a ſure foundation. Thomas the Apoſtle, he made his proviſion in ſolidity of faith. John the Apoſtle, he made his proviſion in the enlargement of love. Paul made his furniture in the intimate, inward ſecrets, and Myſteries of divine wiſdome; and Peter, his in repentance. So every one that will receive Chriſt, and wellcome him, muſt make proviſion. What is the proviſion that he requires? Faith, and repentance; the beleiving heart, and the p…nitent heart. Let the roome be waſhed, let there be repentance, and then it is provided. Let the Roome be ſwept, let there be faith, and then it is provided. Theſe are the hangings, and the furniture, and much more that you may add in your owne Meditations. This is the heart where Chriſt will lo…ge. Remember theſe things you that are to receive the Myſteries. This man that gave entertainment to Chriſt, thought it a diſhonour to bring him into any Room that was not prepared, he made it ready before Chriſt ſent, by the inſtinct of the Spirit, by one word of the two Diſciples. God ſends to you, Diſciples not ſo powerfull in ſpeaking, but Diſciples after Diſciples, and intreats you to make ready. He ſends not a Commanding word, where is it? He aſks not ſo; but he beſeecheth you that you would make your hearts ready.
Now is the ſolemne time to bring furniſhed hearts; it was at this time, when Chriſt went in triumph to Jeruſalem, they cut boughs of palme, and ſtrewed them in the way, to ſhew that he was the only Conquerour, it was then that they cut downe boughs of trees; to ſhew how powerfull the Evangelicall Axe was that was laid to their conſciences, to bring them to the duties of pietie, they did not only ſtrew boughs, but their garments; that is, ſaith St. Ambroſe well, all their glorie, and dignitie, they were not aſhamed to lay all at Chriſts feet; it may be ſome of their cloathes were coſtly; you, will not part with a faſhion, you will not conſecrate one to Chriſt: nay, the more you are ſpoken to, and entreated, the more you encreaſe in your exorbitancie. Doe you think that ever Chriſt will lodge in that boſome, that is ſet to ſale to every ludibrious wanton eye? will Chriſt take his roome there? judge ye; thinke with your ſelves, will he remaine in that braine, to ſanctifie the imaginations of it, that is ſo frizled? and that he will glorifie that face that is ſo altred to another colour then he gave it? doe you furniſh and provide your bodies ſo for Chriſt? cares he for theſe carriages? muſt theſe be your Eaſter entertainment? will ye thus prepare to come to the Lords Table? I tell you, I am conſcious to my ſelfe of worſe infirmities then you have. I dare not deny to adminſter the ſacrament to any man that reacheth out his hand to take it; if there be any that goe on in ſinne, my charitie ſhall thinke that there is repentance within: but I doe it with a trembling heart: I rather wiſh my ſelfe No Prophet, nor the Sonne of a Prophet. Never come to Church and receive thoſe myſteries in ſuch a habite: where the outward vanitie is, I ſay, there is not the inward preparation, there is not a making readie.
Wee had need to provide more zealouſly, and carefully for the eating of the Lords Supper, then they for the Paſſover, it is a Sacrament of more worth and eminencie.
O that there were but the ſame man to guide you! the man with the pitcher of water.
I come to you with the booke, and with the word of God, follow yet that direction; and if you will give me the other, ſo ſhall you have the approbation here that Chriſt gave this man he ſhall not ſay, where is the gueſt-Chamber? but I have found it, here is a heart for me to dwell in, and reſide in; even this man is he that hath choſen me an upper Roome, large and Furniſhed, there I will prepare, and make readie. So much for this time.
Angells Inſpection. DELIVERED IN TVVO SERMONS, BY That Learned, & reverend Divine, RICHARD HOLSWORTH, Doctor in Divinity, ſomtimes Vice-Chancellour of Cambridge; Maſter of Emmanuel Colledge, and late Preacher at PETERS POORE in LONDON.
EPHES. 3.10.
To the intent that now unto the principallities and powers in heavenly places, might be knowne by the Church, the manifold wiſdome of God.
LONDON, Printed by M. Simmons in Alderſ-gate-ſtreete. 1650.