BX 5133 .F8 18A9 v. 2 Frank, Mark, 1613-1664. Sermons Digitized by tine Interne t Arcliive 1 n 2015 Iittps://arcliive.org/details/sermons02fran SERMONS nv MARK FRANK, D.D. MASTER OF PEMBROKE HALL, CAMBEIDGE, ARCnPEACON OF ST. ALBANS, PREBENPARY ANP TREASURER OF ST. PAUL's, E IN TWO VOLUMES, VOL. II. JOHN OXFORD : HENRY PARKER. MDCCCXLIX. LONUON : , LLAY, PniNTER, BREAD STREET HILL. CONTENTS OF YOL. IT. A Table of the Texts of Scripture handled in the foregoing Sermons. SERMON XXVIII. ON THE FIFTH SUNDAY IN LENT. 1 Corinthians ix. 25. PAGE And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corniptible crown ; but we an incorruptible 1 SERMON XXIX. ON THE SIXTH SUNDAY IN LENT. Deuteronomy xxxii. 29. 0 that they were wise, that they understood this, that they would con- sider their latter end ! . . . . . . .1.^ SERMON XXX. ON THE ANNUNCIATION OF THE BLESSED VIRGIN MAKY. S. Luke i. 28. And the Angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee : blessed art thou among women . 33 SERMON XXXI. ONPALMSUNDAY. S. Matthew xxi. 8. And a very great multitude spread their garments in the way ; others cut down branches from the trees, and strawed them in the way . 52 CONTENTS OF VOL. II. SERMON XXXII. UPON GOOD FRIDAY. 1 Corinthians ii. 2. ^^^^ For I determined not to know any thing among you, save Jesus Christ, and him crucified . . . . • .61 SERMON XXXIII. THE FIRST SERMON UPON EASTER DAY. S. Luke xxiv. 4 — 6. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments : and as they were afraid, and bowed down their faces to the earth, they said unto them. Why seek ye the living among the dead ? He is not here, but is risen S3 SERMON XXXIV. THE SECOND SERJION UPON EASTER DAY. Matthew xxvii. 52, 53. And the graves were opened ; and many bodies of saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many . . . • .97 SERMON XXXV. THE THIRD SERMON UPON EASTER DAY. Psalm cxviii. 24. This is the day which the Lord hath made; wc will rejoice and be glad in it . . . • . .112 SERMON XXXVI. THE FOURTH SERMON UPON EASTER DAY. S. Matthew xxvui. 5, 6. And the Angel answered and said unto the women, Fear not ye : for I know that ye seek Jesus, which was crucified. He is not here : for he is risen, as ho said. Come, see the place where the Lord lay . .127 SERMON XXXVII. THE FIFTH SER:\I0N UPON EASTER DAY. I C'OIIINIIIIANS XV. 19. If in this life only wc have liopc in Christ, we are of all men most miserable . . . . . 14S CONTENTS OF VOL. II. V SERMON XXXVIII. UPON ASCENSION DAY. Psalm xxiv. 3, 4. Who shall ascend iuto the hill of the Lord ? or who shall stand up in his holy place ! Even he that hath clean hands, and a pure heart ; and hath not lifted up his soul unto vanity, nor sworn deceitfully to his neighhour . . . . . . . .173 SERMON XXXIX. THE FIKST SERMON UPON WHITSUNDAY. S. John hi. 8. The wind bloweth where it listoth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth : so is every one that is born of the Spirit . . . . .185 SERMON XL. THE SECOND SERMON UPON WHITSUNDAY. S. JOUN XVI. 13. Howbeit when he, the Spirit of truth, is come, he will guide you iuto all truth ......... 202 SERMON XLI. THE THIRD SERMON UPON WHITSUNDAY. S. John xvi. 13. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth ......... 226 SERMON XLII. THE FOURTH SERMON UPON WHITSUNDAY. Acts ii. 1 — i. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them vi CONTENTS OF VOL. II. SERMON XLIII. THE FIFTH SERMON UPON WHITSUNDAY. Acts ii. 1 — 4. fAGE Aud when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance ........ 256 SERMON XLIY. UPON TRINITY SUNDAY. Eevelation IV. 8. And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come . . .271 SERMON XLV. THE FIRST SERMON UPON THE CALLING OF S. PETER. S. Luke v. 8. Depart from me, for I am a sinful man, 0 Lord .... 283 SERMON XLVI. THE SECOND SERMON UPON THE CALLING OF S. PETER. S. Luke v. 5. Master, we have toiled all the night, and have taken nothing : never- theless at thy word I will let down the net . . . 299 SERMON XLVII. UPON THE TRANSFIGURATION. S. Luke ix. 33. And it came to pass, as they departed from him, Peter said unto Jesus, blaster, it is good for us to be here : and let us make three tabernacles ; one for thee, and one for Moses, and one for Elias : not knowing what he said ......... 318 SERMON XLVIII. THE FIRST SERMON UPON ALL SAINTS. Psalm c.xlix. 9. Such [This] honour have all his saints ..... 336 CONTENTS OF VOL. TI. VU SERMON XLIX. THE SECOND SERMON UPON ALL SATNTS. Hebrews xii. 1. PACE Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race which is set before us . ST)! SERMON L. UPON S.ANDREW'S DAY. S. Matthew iv. 20. And they straightway left their nets, and followed him . . . 376 SERMON LI. PREACHED AT S. PAUL'S. CoLOSSIANS m. 15. And let the peace of God rule in your hearts, to the which also ye are called in one body ; and be ye thankful . . . .394 SERMON LIL PREACHED AT S. PAUL'S CROSS. Sir Richard Gurney being then Lord Mayor. Jeremiah xxxv. 18, 19. Thus saith the Lord of hosts, the God of Israel ; Because you have obeyed the commandment of Jonadab your father, and kept all his precepts, and done according unto all that he hath commanded you : therefore thus saith the Lord of hosts, the God of Israel ; Jonadab the son of Rechab shall not want a man to stand before me for ever . .413 A SERMON ON THE FIFTH SUNDAY IN LENT. 1 Cor. ix. 25. And every man that strivetk for the mastery is temperate in all things. Now they do it to obtain a corruptible crown ; but we an incorruptible. Tee text is a comparison between the worldly combatant Sermon XXVIII and tlie spiritual^ — between the wrestler of this world and the ^ wrestler with it, — between him that strives for the " mastery" over others, and him that strives for the " mastery" over him- self, — between the contenders in the Olympic games and the contender in the Christian race. And it is an apt and fit comparison. Olympus in the heathen poets is commonly used for heaven ; so the Olympic exercises may well be used to resemble those for heaven, and the heavenly crown hkened to the Olympic garland, without any offence, though with all advantage. And it is as seasonable as fit. This holy time of Lent is a time of striving for the "mastery" with our corruptions, with our "corruptible" for God's "incorruptible;" a time of holy exercises upon the " corruptible " earth to obtain a crown " incorruptible " in the heavens. And it is somewhat more accommodate and easy to our natures, as much as temperance is than fasting, as partial abstinence from inordinaey and excess than abstaining alto- gether. VOL. II. B 3 A SERMON ON THE FIFTH SUNDAY IN LENT. Skrmon Which makes me hope it will be as profitable as either fit, or seasonable, or accommodate ; to teach us by comparing ourselves with the Avrestlers of the world, our work with theirs, our reward Avith theirs, to do as much as they. Indeed, it should be more, as our work is more honourable than theirs, more honourable to master ourselves than others, our own unruly, beastly passions, than any man or beast what- ever; and our ''crown" more woi'th than theirs, "incorrupt- ible " than " corruptible," and the obtaining it every way as easy, if we would but think it so, or set seriously to think of it : what they do, and what they do it for ; how much they do, and how little they do it for ; what we do, and for what we do it ; how little we do, and for how much we do it ; how little they get for so mucli, how much we may get for so little. This is the sum of the text ; and the intent is to persuade us to be as industrious and careful for a crown of glory, as they are for a crown of grass ; to take as much pains for the praise of God, as they did for the applause of men ; to do and suffer as much for heaven, as they for less than earth, for a few leaves that grow out of it. And both the one is the better to be understood, the other the more Ukely to be persuaded, if I keep the parts of the comparison together, and do not sunder them, but compare them as we go. The two combatants. The two strivings. The two diet- ings or preparations. The two crowns. The two combatants, — the temporal and spiritual : The temporal, " he that striveth for the mastery," qui in agone contendit ; the spiritual, "we" — S. Paul, and we Christians. The two strivings : Theirs express, ours understood ; they strive for masteries, yet not they only, but " we " also. Tlie diet or preparing for it much alike : "they are tem- perate in all things;" yet not "they" alone, but "we" must too ; they do it, but we do it too, or should so, by the Apostle's similitude. The two crowns ; The one " corruptible," that is theirs ; the otlier " incorruptible," that is ours ; both expressly mentioned and compared. And by comparing them together, we shall see the great obligation that lies upon us, to be " temperate in all things ;" A SERMON ON THE FIFTH SUNDAY IN LENT. 3 that is, as you shall see anon, to do all things whereby we Sermon may come at last to obtain this " incorruptible " crown of glory. I begin with the two combatants : — The one, is any man ; the other, any Christian. The first is a man and no more, the other has a relation to Christ added to him. That man, that " every man, striveth for the mastery," to outgo his fellow some way or other, is from his very nature ; there is a kind of natural contention thence in everybody to be somebody more than ordinary. If this contention were; placed upon good things, or things worth the striving for, it were happy for us. But if we have no better assistance than from nature, we fix it upon games and sports, vanities and trifles ; it is them we only strive about ; there lies our busi- ness and our study. Ha? 6 drycovi^o/j^evo';, every one of us is no better, strive and study for nothing else ; and yet vain men that we are, we trouble and toil ourselves as much about such nothings, as if they were all we could desire, all we coidd do. It being then so natui-al and necessary a condition to every one of us, to be striving for somewhat or other, to aim at some excellence or other, to be better tlian our neigh- bours in some way or other ; it were to be desired that this desire and earnest pursuit were pitched right. It is so in the other of the two combatants, the Christian. He (1) indeed is the only "man that strives for the mas- tery." All others strive for that only which is but slavery when aU is done ; " we," we Christians, alone strive for that which is mastery and excellence. The more men strive for earthlythings, the more are they brought under the dominion of them, the greater is their vassalage, and brings them no better but to cry out with Paul, in the person of the unre- generate man, " Who shall deliver me from this body of Rom. vii. death?" It is God's service only that is perfect freedom; we are then only free when we are free to righteousness, then only masters when we can command ourselves. For An ille mihi liber videatur cui mulier imperat ? &c. says the Heathen orator, " Can you think him to have got the mastery whom vanity commands;" whom his lusts give law to; who can neither go nor come, eat nor drink, wake nor sleep, work B 2 4 A SKRMON ON THE FIFTO SUNDAY IN LENT. Sermon nor play, sneak nor do, desire nor think, but what they XXVIII X */ ' X ^ ' ' [Horat. De Arte Poet. 412.] A SEEMON ON THE FIETH SUNDAY IN LENT. 9 he might gain the more ; becomes again " all things to all Sermon men," that by all means he might " gain some." He saw the ; Corinthians were close and covetons, foresaw it was like to iCor.ix.2i hinder his preaching much if he put them to much charge ; he therefore supersedes his power and liberty (though he convinces them, from the beginning of the chapter, that such he had, and just, and natural, and reasonable, and ordinary it was), lest he should not do so much upon them as he de- sired. But though we must not expect that all men should advance to this height, they must yet resolve to remove all real and faulty hinderances out of the way, abstain from all occasions and appearances of evil, which may at any time hinder or rob us of our crown, make us fall short of the goal of heaven and glory. 4. Lastly, it may signify his having all things in his power, TravTa ev Kpclret e-)(wv, the getting the mastery over himself, getting the victory over one desire after another, denying himself first one liberty, then another, till at last he has mas- tered all, Trdvra iyKpareverai, got all into his power. Thus strove those Grecian wrestlers and racers, ordered and tem- pered their bodies by degrees, first to this exercise, then another ; first to this lieight, then a higher ; first to this, then to a further, till they had gotten a perfect mastery and com- mand over all their powers and members, to use them to the greatest advantage and agility. This is the Christian's busi- ness too, to keep our soul and body in continual exercise, always doing, ever suffering somewhat, now striving against that sin, then a second ; now mortifying that lust, then an- other ; now moderating this passion, then sweetening that ; one while denying himself this liberty, then another; some- times attempting this difficulty, tlicu some other ; sometimes running after good, sometimes wrestling with evil, sometimes cuffing and crucifying an inordinate desire, sometimes throw- ing off such and such a habit, sometimes leaping away in fear from an occasion or opportunity of doing ill, sometimes leaping into a way or occasion of doing good, sometimes leap- ing for joy when it is done : whereby at length, by continual exercise and custom, we may happily come to a perfect temper in all om- powers and faculties of soul and body, bring thcni all to an exact obedience, to " the obedience of Christ," to 10 A SERMON ON THE FIETIl SUNDAY IN LENT. Sermon " run the race," to " fight the fight," that he has set xxvni^ before us. Delicatus es miles, si jmtes te posse sine jmyna vincere, sine certamine triumphare,%LC. says S. Chrysostora : "Thou art too delicate a soldier for Christ, if thou thinkest thou canst overcome without striving, triumph without fighting." Exsere vires, &c. ; put out thy strength, fight valiantly, contend fiercely, in the Christian warfare ; remember thy covenant, think upon thy condition, consider thy warfare, the covenant that thou madcst, the condition thou undertookest, the war- fare thou gavest thy name to at thy baptism. The Chris- tian's life is but a continual warfaring against the world, the flesh, and the devil ; thy Captain calls and leads thee to it, and thy crown expects thee, not a crown of coniiptible leaves or flowers, but " an incorruptible crown of glory." Be " temperate" and sober, be chaste and continent, be vigilant and constant, be diligent and active in Christ's holy work and business, that thou mayest run without falling, wrestle without being thrown, cuff without being beaten, quoit all thy labours near the mark, out-leap all evil ways, perform aU tlij' exercises, get happily at last to the end of thy way and labour, snatch and carry away the crown pre- pared for thee. That is the fourth and last point of the comparison between crown and crown, the one " corruptible," the other " incorruptible." Here indeed first, properly, comes in the " but," the com- parisons before have run somewhat even ; combatants, and exercises, and preparations much alike ; but here nothing but the name, no comparison between mortal and immortal, vanity and reality, finite and infinite : yet let us a little compare them as we can. The " crown " these gamesters strove for was but of leaves of pine or apple, of oak or olive, of laurel, nay, or even grass sometimes : corruptible these indeed, nay, and vain too, to do so much ; Malta tulit fecitque puer, sudavit et alsit to run, and sweat, and toil, and keep ado for such a toy as the best of these, how vain and foolish ! The very heathen tliemselves, Anacharsis in Lucian,'' sufficiently deride it. ' [This passage lias not been found.] ' [See the Dialogue A nachursis, stu * [Horat. De Arte Poet. 413.] Gi/mnasm.] A SERMON ON THE FIFTH SUNDAY IN LENT. 11 Yetj as ridiculous as it seems, the greatest part even of Sermon the Christian world strive and labour for as little. What is the aim of all the great ones of tlie world, but leaves and grass ? what get they by all their labours and pursuits, but some such business ? Let them all have their desires, and it comes to no more. Let the one obtain his so much desired honour, another his beloved mistress. Pleasure, a tliird his darling wealth, (of one of which three kinds of leaves all their crowns are made,) and what get they but mere fading leaves ? — neither fruit nor flower. The crown of honour, what is it but a very leaf that withers presently ? The worm of envy consumes it presently, the blast of jealousy nips it in its glory, the breath of malice deads it in a trice. The crown of pleasure has a woe upon it, a M oe that will consume them : " Woe to the crown of pride, to the Isa. xxviii. drunkards of Ephraim, whose glorious beauty is a fading ^' ^' flower." All that are drunk with any pleasure, their very crowns wither upon their heads ; the intemperate heat that both produces and rises from their sensual pleasm'es, turns the colour of their beauty, and will make their garments ere long smell rank and stink with their own corruption. The crown of riches has a worm commonly that breeds in the leaf ; this oaken garland in which we place so much strength and stedfastness, has an oaken apple among the leaves that nurses a worm to consume it when we least think of it. Nay, though we had coronam militum, a crown, an army of men as thick as the spires of grass, to encompass and guard either our honours, wealth, or pleasures ; yet they would all prove in a little time but as the grass ; all men are nothing else, but particularly the rich man; so says that Apostle : " The rich Jamesi.il. man as the flower of the grass he shall pass away." He shall not stay for a storm to blast or blow him away — even the sun of prosperity shall do it : Mole ruit sua ; his own weight and greatness shall throw him down. For the " sun James i.io. is no sooner " (mark but that, " no sooner") " risen with a burning heat, but it withereth the grass, and the flower of it falleth, and the grace of the fashion of it perisheth ; so also shall the rich man fade away in his ways." Mark that too, in his very " ways ;" his own very " ways " shall bring liim to ruin and destruction. It is so with the leaves of honour ; it 2 A SERMON ON THE FIFTH SUNDAY IN LENT. Sermon is SO with the leaves of pleasure; the very sun no sooner XXVIII • ■ '_ rises upon them, but it withers them ; the very sunshine and favour of the prince ruins them ; the burning heats of their pleasures waste them away, make their pleasures troublesome and burdensome in a little whUe, and a while after vanish and confound them with shame and reproach ; leave them nothing upon their heads, but ill-coloured and ill-seated leaves, ignominy and dishonour ; nothing in their souls but dryness and discomfort ; their estates too oftentimes drained dry, scarce anything but the Prodigal's husks to refresh them, or dry leaves to cover them. Ps. cxxxii. But the Christian's crown is nothing such ; it is a "flourish- Ps. xxi. 3. iiig crown," a " crown of pure gold," a " crown of precious Zeoh.ix.i6. stones," a " crown of risrhteousness," a " crown of hfe," a 2Tim.iv.8. b > > James i. 12. " crown of honour," a " crown of stars," a " crown of glory," Rev^xli \ ^ " ^^o^ of glory that fadeth not away," in the same verse, 1 Pet. V. 4. eternal, everlasting. A " flourishing," not a ivithering crown ; a crown of " gold," not of grass ; of " precious stones," not of leaves ; of " righteousness,' ' not unjustly gotten ; of " life," not unto death; of " honour," not to be ashamed of; of " stars," not stubble ; of " glory," not vanity ; that never so much as alters colour, but continues fresh and flourishing, and splendid 1 Pet. i. 4. to all eternity : " An inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us,'^ says S. Peter. And having now compared our crowns, and finding so vast, so infinite a difference between them, can v, e think much to do as much for this " incorruptible crown of glory," as the others do for their vain and " corruptible " one ? Shall they that strive for petty masteries, for toys and trifles, for ribands and garlands, be so exact in their observances, so strict in their diet, so painful in their exercises, so \agilant in their advantages, so dihgent in providing, strengthening, and en- abling themselves for their several sports and undertakings ; and shall we, that ai-e to strive for no less than heaven itself, be so loose in our performances, so intemperate in meat and drink, so sluggish in our business, so careless of advantages, so negligent in all things that make towards it ? Are leaves worth so much, and the fruit of eternal peace so little ? Is a little air, the vain breath of a mortal man, to be so sought for : A SERMON ON THE FIl'TH SUNDAY IN LENT. 13 and is the whole heaven itself, and the whole host and God Sebmon of it, the praise of God, and saints, and angels, that stand : : looking on us, to be so slighted as not worth so doing, doing no naore than they ? Where is that man. Die mihi musa virhm, show me the man that can, that takes the pains for eternal glory, that these vain souls do for I know not how little enough to style it ? But if we compare the pains the ambitious man takes for honour, the voluptuous for his pleasure, the covetous man for wealth — mere leaves of Tantalus's tree, that do but gull, not satisfy them ; the late nights, the early mornings, the broken sleeps, the unquiet slumbers, the many watches, the innume- rable steps, the troublesome journeys, the short meals, the strange restraints, the often checks, the common counter- buffs, the vexatious troubles, the multitude of affronts, neglects, refusals, denials, the eager pursuits, the dangerous ways, the costly expenses, the fruitless travels, the tortured minds, the wearied bodies, the unsatisfied desires when all is done, that these men suffer and run through ; the one for an honour that sometimes nobody thinks so but he that pursues it ; the other for a pleasure base oftentimes, and villanous ; the third for an estate not far from ruin ; nay oftentimes, to ruin his house and posterity; — if, I say, we compare these men's pains and sufferings, with what we do for Christ, and God, and heaven, and happiness — true, real, immovable happiness and glory, good Lord ! how infinitely short do we come of them. Shall not they rise up against us in judgment and condemn us ; nay, shall not wc ourselves rise up against om-- selves in judgment, who have done many of these things, suffered many for a little profit, vain-glory, or vain hope, which we thought much to do for eternal glory ? This we do : we strive, and labour, and take pains for vanity ; we are " temperate in all things," restrain and keej) in ourselves, for the obtaining sometimes a little credit, sometimes a little affection, or good opinion, from some whose love or good opinion is worth nothing ; or if it be, is as easily lost, as soon removed and changed from us, is commonly both corrupt and " corruptible," without ground, and to little purpose. But for God's judgment, Christ's affection, the Holy Spirit's good love to us, for the praise of good men, of saints, and 14 A SERMON ON TUE FIFTH SUNDAY IN LENT. Sermon angels, the whole choir of heaven rejoicing over us ; nay, for heaven itself, and blessedness, and glory, all which we might obtain with the same pains, and lesser trouble, and in the same time, it is so little that we do, so far from all, that I may, without injury, style it nothing. But for God's sake, for Christ's sake, for our own sake, let it not be so for ever ; let us not always prefer glass before diamonds ; barleycorns before pearls ; pleasure, or profit, or honour, before heaven, and happiness, and glory. There are in heaven unspeakable pleasures, whole rivers of them there. There are in heaven infinite and eternal riches, which we can neither fathom nor number ; there is glory, and honour, and immortality, and eternal life. There are all these crowns made " incorruptible " and everlasting ; aU running round, encircling one another like crowns, encircling oui' souls and bodies too like crowns, without end, without period. If we would have any crowns, honour, or riches, or pleasure, let us there seek them where they are advanced to an incorrupti- bility, made " incorruptible," where the leaves are tui-ned into everlasting fruit, incorruptible honour, incorruptible pleasure, incorruptible riches, incorruptible all. Let us but do for them, thus advanced and heightened, as we do for them when they are but fading and ^vithering, and unsatisfying, and I say no more, but you will with as much ease obtain this incorruptible and immortal, as that mortal and corrupt- ible. God grant us grace to do so, to strive " for the mas- tery" over ourselves, and lusts, and sins; so to be temperate, abstemious, vigilant, and industrious in the pursuit of heaven, as we are or have been of the earth ; that we may at last be crowned, not with " a corruptible " but " an incorruptible crown of glory" and everlasting life. A SERMON ON THE SIXTH SUNDAY IN LENT. Deut. xxxii. 39. O that they were wise, that they understood this, that they would consider their latter end ! And if we be " they," who I am afraid we are, we are now Sermon . XXIX in a good time to do it. Lent is a considering time — a time " set us by holy Church to consider what we have done all the year before, what we are to do all our years that are behind, and what we shall do ; what will become of us if we do not, when all our years are at an end. It begins with a day of ashes, and it goes out with a week we hear of nothing in but the preparations to a grave and the resurrection, so as it were to mind us of our latter end, make us more serious about it at this time than ordinary, from the first day of it to the last. So the text is not unseasonable, nor the wish in it unfit any way for the time. And whether this wish be Moseses or God^s, this " they " his own people or their enemies, it is no matter. A good wish it is from whomsoever to friend or enemy ; only it inti- mates, they are none of the wisest for whom it is. For his own people (1) it might well be ; them he had led out of the " waste howling wilderness them he had kept there Deut. as the " apple of his eye," as in the same verse ; and when he brought them thence, fed them Avith the " fat of lambs," and Deut. the " kidneys of wheat and upon this they grew " fat, and j)eut ' kicked." It is a good wish for them, "that they were wiser." ^^-"^'i 16 A SERMON ON THE SIXTH SUNDAY IN LENT. Sermon For their adversaries (2) it miglit be as well. They had as little sense, it seems ; very ready to grow high at any time Deut. upon prosperities and successes, as if they, and not God, had xxxii. 27. jQj^g ^|jg business. It is a good wish for them, that they would understand a little better. There is another people that we know, but I know not how to call them, (his or I know not whose,) they carry them- selves so strangely — I pray God it be not we at last, whom the wish may suit as well as any — a people who, some of them, not long since were, as it were, in wastes and deserts like God's own people, in a condition sad enough, God knows ; borne thence no great while ago upon his wings ; since that set high, and fed high with corn, and wine, and many good things else, who, for all that, have not well requited God that did it. Others of them, who, because they came in no misfortune like other folk, nor were plagued like those other men, stand miich, like Israel's enemies, upon their terms ; their righteousness, or power, or policy, or somewhat did the Deut. work. Both are become too much unmindful of the " Rock xxxii.15. ^£ ^YiQir salvation," as we have it, ver. 15, and have quite forgot to consider the " latter end " of things, what may be Deut. yet ; that, however things stand now, " the foundations of the xxxii. 22. j^ountains may be set on fire" again, as the phrase is, ver. 22, if they be no wiser, either of them, than by continuance in sin to blow up the sparks ; and then who can assure his house, or barns, or shop, or office, at the next turn ? It is a good wish for these too, both of them, that they " would con- sider " a little better on it together, in novissimo, now at last. For all these it may be ; and, to be short and home, for all these it is. As in Moses's time for Israel and their enemies, so in ours, for us, late enemies, now friends together, that we would all be Aviser once, "that we men," at least at last, " would understand the loving-kindness of the Lord, and con- sider the wonders that he hath doue for the children of men.'-* But, above all, that men would think of this same " latter end ; " think that all things end not here, there is somewhat to be looked to after these days are done, which wise men would look to and provide for. O si — O that they would ! God wishes it, and Moses wishes it, and you and I, all of us, I hope, may wish what they do without offence. But do it A SEKMON ON Tnii SIXTH SUNDAY IN LENT. 17 we must besides, else God will complain of us, as he does of Sermon them here in the text : for a kind of complaint it is, as well 1 as a Avish ; 0 si — that they were, — a plain complaint that they were not. But be it a wish, or be it a complaint, (and both it is,) a wish for some, " that they were wise," or a complaint of them, that they are not ; for three particulars it is. I. As a wish; it is that the men here spoken of (1) "were wise." That (2) they would understand this, somewhat or other that we shall see anon worth understanding. " That (3) they would " especially " consider their latter end.''' II. As a complaint ; it is for three things too : that they were none of these ; that they were neither " wise," nor " un- derstood," nor considered what they should ; for 0 si is but a kind of a sigh that it is no other ; a very trouble to God that men are no better. Of both, this is the sum : that they who, in the midst of mercies, after the sharp sense of former judgments, and not yet out of the fear of new ones, forget God, and either by new sins, or retrieving old ones, slight so both his judgments and his mercies, they are neither wise, nor understanding, nor considering men, whatever they go for ; but a sort that God will complain of, whoever they be, for somewhat else, and wishes to be wiser, to understand a little better, and consider now at last, lest the latter end be worse with them than the beginning. That it may not, but that the wish may take effect, and God have no more reason to complain, let us now consider the particulars, where I must first show you for whom, before I show you for what it is. And yet I know not how you will take it. (1.) Indeed that Israel's enemies, the heathen, should be " a nation void of counsel," that have not " any understand- Deut. ing in them ; " that I believe may be taken well enough. 28. But (2) that Israel, God's own people, should be of the Deut. number, they a " foolish people and unwise " as it is ; — xxxn. 6. And that not the meanest of them neither, but they that eat the fat, and drink the sweet ; the best, as we would say, Deut. of the parish, who are always wise because they arc rich, — that they should not understand. VOL. II. C 18 A SERMON ON THE SIXTH SUNDAY IN LENT. Sermon Those (3) wlio " ride upon the high places of the earth," the chiefest persons, that men in honom* should have no xxxi'i 13 understanding. It is well Moses says it ; I know not whether it be safe to say it after him. But (4) that wise men too, not the ignorant only, but they Deut. whose wits God seems to be afraid of, and dares do nothing xxxu. 27. fQj, them, for fear they should misapply it ; who, let God do what he can, say what he will, will say and prove any thing good against him ; who are always giving reason upon reason for every thing, but why they reason him out of all, that they should come into the tale ; that we, or any body, or God himself, should wish them Avise, — as if they were not as wise as we could wish them, — what an affront does tliis simple Moses put upon them ! Why, Lord, who does understand, if they do not ? Or who will believe us if we say it ? And yet all these are " they " the wish is for. God's enemies are fools, and God's people not so wise, says our Lukexvi 8. blessed Saviour. The gallantest, the richest, the -wisest of them not so wise always as they should be ; not so wise, I hope, at any time, but God may have leave to wish them -wiser. Yea, every one of them, eveiy mother's child, if they have learnt no more than they here in the chapter ; learnt notliing by their afflictions but to forget them ; nothing by their deliverances but to abuse them ; nothing by what is past but to be discontent with the present, and yet daily pour out themselves into excesses, and never think of what may come: — if this be all the wise parts they play, as they were theirs in the text, be they who they wiU, they are " they " God means, God make them wiser. The wish now is like, I fear, to fit the persons as well as it does the time. And thi-ee points there are in it, I told jow, to be learned : — sapere, intelligere, et novissima providere ; to call to mind the things that are past ; to understand the things that are ; and to proAide for things to come. To remember where we were, to understand where we are, and to consider and provide for where we may be, the three main points of wisdom ; so S. Augustine distin- guishes the three words as the three main parts of wisdom, ' [Utinam saperent : et-caitera. Ecce el providentia. — Pseudo-Augiist. Spe- hie, frater mi, tria in hoe versu propo- culum I'coeatoris. Op. toni. ix. 378 nuntur : scilicet scientia, intelligentia, C. ed. Col. Agrip. 1616.] A SERMON ON THE SIXTH SUNDAY IN LENT. 19 and so shall I. But (1) consider them as our duty ; and Sermon then (2) as God's desire. ^xix. Super e, or tobewisC;, that is (1) the first ; and Sapientia est per quam repeiit animus qucefuerunt : so that learned Father : s " To be wise is to call to mind the things that are already- past i" and the great Roman orator,'' I may tell you, takes the words so too. And truly Moses himself seems so to mean it; for no sooner had he called this people " foolish" and " unwise/' but Deut. in the next words immediately he bids them " remember the days of old, and consider the years of many generations," as if that were the way to make them wise. Indeed, if we " be but of yesterday," or look no further back. Job will quickly Job viii.9. tell us " we know nothing." State super vias antiquas ; that J«r. vi. 16. is the rule God gives us. On the old ways there is the stand- ing,— no foundation to build on else. New opinions and devices are but a kind of standing upon our own heads ; we cannot stand so long ; a building upon a tottering and boggy ground, which vents itself ordinarily into vapours, that make a noise and blustering, darken and infect the air and nothing else. Every wind, too, carries them which way it will, — this way, or that way, or any way ; and, observe it when you will, once out of the old way, and they never know where to fix. Yet (2) to be "wise," has here a notion more practical, and sends us sadly and soberly to meditate now and then upon the late condition we were in. And surely where God found us, and how he found us ; how he led us about, and how he instructed us ; how he kept us all the while as " the apple of his eye ;" how he " fluttered over us with his wings ;" [Deut. how he " spread them " abroad and " bore us on them," — I keep the expressions of the chapter, for Israel's case was much our own, — or to speak out, the desolations, and poverties, and distresses, and reproaches we were in ; the prisons, the dangers, the necessities we escaped ; the supplies, the reliefs, the protections wc found, — we know not how, — are not things s [Pnideutia oBf renim lioiiiiium et. quid vidotiir antoqiiam factum est. — malarumetncntraruiu srieul.ia. Paries These words are quoted from Cicero, ejus, meiiioria, intuUifceiilia, ju-ovi- (T)e Invent. HI), ii. 160 [53,] ) by S. Au- dentia. Mr mnrin cai (juam ani- gustine, in the Octoginta trium Quoe.st. mus repetit ilia qua; fuerunt;. Intelli- quiTst. xxxi. Op. torn. iv. p. 207 F. geutia, per quam eapcrspicitqna" sunt. ed. Col. Agr. 1616.] Providentia, per quam futuruui ali [See former note.] 20 A SERMON ON THE SIXTH SUNDAY IN LENT. Sermon would be forgotten; they are such as, one would think, would make one wise. They M^ould be witten upon our walls, and beams, and posts, and doors ; written with a pen of iron, and with the point of a diamond, graven upon the tables of our hearts and upon the horns of our altars, or, [Job xix. as Job speaks, "upon the rock for ever." Our churches, our "^^ ' halls, our chambers, all our rooms hung round with the sad stories we have seen, to make them live in our memories, and in our children's after us, to make them wise by their fathers' sufferings. And yet (3) to be wise is more still : to make these things live in our lives as well as memories, to grow good upon it. Pfl. xxxvi. « To be wise, and to do good," the Psalmist joins. Indeed, they cannot be asunder. He is not wise who is not good. To keep my laws and do them, " this is your wisdom and Deut. iv. 6. your understanding ;" the way to make the nations say, " This is a wise and understanding people." So God determines it. Indeed, I come not hither to preach other wisdom; I should make my preaching foolishness then, indeed, in a truer sense than the Apostle meant it. The wisdom of God, if we can keep to it, that is oiu* business. And " he (i.) that I'rov. xii. hearkens" to it, "he is wise," says the wisest Solomon. He (ii.) who, exalted from that low condition we were speaking Piov. x-i. 2. of, to a high one, is lowly still, " he is wise," says he again. He (iii.) Avho upon the same account keeps himself vmder still, keeps under discipline and government, as if he felt the former lashes still, " he is wise." Apprehendite discipHnam, Va. ii.n. is a point of holy David's, Nunc ergo sapite, of the wisdom he commends. But if you will be " wise," indeed, — and pardon me that I extend wisdom a little further than I first propounded it, — Piov. XXX. " there arc four things " that arc " exceeding wise," you may learn it of: — "the ants," that "prepare their meat in the summer;" "the conies" that "make their houses in the rock ;" " the locusts," that " go forth all of them by bands ;" and " the spider," that " takes hold with her hands, and is in kings' palaces." Were we but as wise as they : as ants, and conies, and locusts, and spiders, — and it is a shame we should not, — we would, by the experience of our former prepare (i.) in good days, with the ant, for bad ones ; we A SERMON ON THE SIXTH SUNDAY IN LENT. 3J •would (ii.) with tlie conies, build our dwellings in the " Rock " Sermon S. Paul says was Christ ; having felt sufficiently already there is no sure building else. We would (iii.) go forth, as the [iCor.x. 4.] locusts do, to gather all by bands, unite in the bond of peace and charity, not straggle into factions, and divide in parties, remembering what that lately came to, and may quickly come to again, if we look not to it. We would (iv.) with the spider, catch hold with our hands, keep ourselves employed in our own business, trades, or studies, and not meddle with things we either understand not, or belong not to us. We would learn of them besides to be in the palaces of the great King, the houses of God, a little more constantly than we are. This would be to be " exceeding wise." And if to these we add the " wisdom of the serpent," as our blessed Saviour commends it to us; make it our care Matt. x. 16. above all, as they say the serpent does, to save our heads — caput Christum and caput regem, Christ our head and the king our head — make it our business to keep our religion and obedience safe. Be who will else thought never so wise, I am sure there is none wiser, as God counts wisdom, than they that do so. Yet, lastly, if you had rather take the rule of your wis- dom from above, take it from S. James. That wisdom, says he, is " first pure, then peaceable, gentle, easy to be entreated, James iii. full of mercy and good fruits, without partiality, without hypocrisy." So to be wise is to wash our hands of what is past, to live peaceably and orderly, friendly and kindly to- gether for the time to come, heartily promoting one another's good, without grudging or dissembling. For " in retvirning and quietness," it seems, is the Apostle's wisdom, as well as the Prophet's "strength wisdom, it seems, and strength both. Isa.xxx.l5. I would some would understand it, that or this, nay, " that " and "this" we are to consider next. The condition we are in, that it is we are now to understand. For Intelligentia per- spictt qua sunt, so S. Augustine' defines it; and this hoc is most naturally the present. So, to understand this (which is the second particular in the wish) is to be truly sensible how things now go Avith us. Where, first, wliat it is we are to understand, and then what it is to understand it. ' [See note to page 19.] 22 A SERMON ON THE SIXTH SUNDAY IN LENT. Sebmon What " this " is we take in two particulars : God's dealing with us, and our dealing with him again. These two, the " tliis " the business, we are wished to understand. Deut. (1.) And how God deals with us, " the high places of the xxxu. 13. tt Qjj^" places and offices we enjoy; "the increase of the fields " we " eat " of, the plenty we abound with ; the " honey" we " suck out of the rock," and the " oil" that issued to us " out of the flinty rock," the same verse ; those blessings which we could no more expect than those Deut. sweet dews out of stones and flints, the " butter" and " milk," XXXI). 14. ^j^^ smoothness and evenness of our conditions now ; the " fat of lambs, and rams, and goats," in the next words ; the fuU tables we weU nigh groan at, and " the pure blood of the grape," the mirth and jolUty we live in, — tell us as plain, I say, how he deals with us as they did Israel how he dealt [Ps.xix.2.] with tliem. "One day teUs another," how the Almighty commands it to dart blessings on us, and " one night certifies another," how he enjoins it to shadow us with protections; both spe^k loud enough to have " their voices heard among us." But how (2) we deal with him again. I would there were no voice abroad, — I would nobody heard, — I woidd Gath did not speak it, nor the streets of Askelon ring of it ; that the day might he clouded with darkness to cover it, and that the night were as the shadow of death, to bury it for ever ; that thou, O God, however, Avouldst not reckon the days of our ingratitude in the number of our months. We are sur- rounded with plenty, and we abuse it to excess ; we are en- compassed with peace, and we disturb it with petty quarrels ; we are loaded with wealth and riches, and we lash them out in lusts and vanities ; we are clothed ^vith honom-s, and we dishonour them with meannesses. Our friends are given into our bosoms, and we envy some of them and slight the rest ; our laws are restored us, and we live as if we had none; our religion is returned, and we laugh it out of countenance. Good discipline reviving, and we are doing what we can to break the bonds in sunder. Om- churches now stand open to us, and we pass by them with neglect ; our king God has set [Ps. ii. 6, upon " his holy hUl," and the people still " imagine vain and 1.] things " against him. In a word, we are " filled with all good A SERMON ON THE STXTH SUNDAY IN LENT. 23 things," and we do all the evil we can with them ; we fiU up Sermon our " days with iniquities/' and our " nights with transgres- _^ sions;" we neither consider God's dealings, nor mind our own ; we understand neither " that " nor " this." For to understand " this," which is the second branch of this particular, is to understand both whence and whither these mercies are, whence they come, and whither they tend. Deut. . xxxii 27 For the first we are too ready to say with the heathen, " Oui- hand is high, and God hath not done" it. God hath not done it ! Why, tell me then, I pray, what were the coun- sels that brought things about ? where were the armies that forced our passage? whence the money that smoothed the way ? who confounded the dcA-ices ? who fettered the forces ? who divided the strengths that were against us ? who turned the hearts of the fathers to the children, and the hearts of the children to the fathers ? who softened our enemies ? who strengthened our friends ? who suppled strangers at last to pity us ? who calmed the seas ? who held the winds ? who guided our happiness into our harbours, and even threw it into our bosoms ? This cloud, that arose like Elijah's, out 1 Kings of the sea, out of the vast sea of God's endless mercy, and ' covered heaven and earth with blessings (till we are grown black, I fear, sadly black and sinful, with them) ; it was not, as his servant took it, " like a man's hand " at all ; it was like God's all the way ; it was merely God's : Non nobis, there- fore, Domine, non nobis, must be our Psalm ; " Not unto us, O Lord, not unto us, but to thy name only be the glory." And " this " the first way to understand his mercies : to confess from him they come, and so give him thanks. The second is, to learn also whither they tend. They are, in S. Paul's understanding, to " lead us to repentance :" and Rom. ii. 4. the time is proper for it. In the Psalmist's, to understand Ps. cxi. lo. well is to do thereafter. So, to imderstand God's blessings right well, is to use them right well. And when under blessings we live accordingly, take them thankfully, use them soberly, employ them charitably, — then, and not till then, we understand them. Yet, lastly, I must add, that till we think we have no understan(bng, till we confess we are — what God says we arc in the words just before — a nation that has none, — a nation 24 A SERMON ON THE SIXTH SUNDAY IN LENT. Skrmon that when time was, undid itself with its own wisdom; — whilst ^'"^''^ we would needs teach God to govern his Church and rule the world, and in a manner force him either to make the world anew again out of nothing, or make the Church into it ; till wc grow sensible how wisely we reformed all, till we had reformed God out of all, and all into Atheism and confusion; and that we are no wiser still than to tread in the same steps that will do it again, there will be little hope we understand God's deahngs or our own. Yet this understanding our not understanding God here particularly points them to; for having immediately before said, this people, they were a nation that had not any understanding, he presently adds, " O that they were wise " and " understood " it ; even "this" very thing in particular that they do not understand, as Avise as they seem, or think themselves. The nest point may make them wiser, if however, now at last, they will " consider their latter end; " what may be the end both of their follies and their wisdoms here, and what is hke to be the end of them hereafter ; what in this world, and what in the other ; for novissima reaches both, the issues of this life and the issues of the next. Et novissima providerent. (3.) Several latter ends there are, of both sorts, to be con- sidered ; but how things may, notwithstanding the fair face they carry, end yet here ere long, that consider first ; and that I shall tell you without stirring out of the chapter, for Deut. God tells us it there himself: — (i.) He will " set on fire the xxxii. 22. foundations of the mountains," if we be no x\-iser than we have been yet. The highest mountains of oui- honours, the greatest mountains of our strengths ; nay, the firmest founda- tions we can build on, shall fall all into ashes, and scatter into smoke and air. Deut. Or (ii.) " burning heat," and " bitter destruction " shall xxi.li. 24. (jgyQ^j. . gyg^ 2eal and bitterness against one another shall raise sucli flames as shall consume us all together, — " high and low, rich and poor, one with another." Deut. Or (iii.) he will " send the teeth of beasts upon" us, " A\"ith .VJ.XU. . poison of the serpents of the dust," again ; set the beasts of the people again to tear and worry us ; nay, even the most contemptible persons, the vermin of the dust, they shall devoui' us. They shall creep hke serpents into oui- famihes. A SEKMON ON THE SIXTU SUNDAY IN LENT. 25 poison them with errors, poison with s;in, poison them with Sermon lusts, multiply too there like dust, aud destroy us ere we dream on it. Or, if we escape that, " the sword (iv.) without," and the Deut. " terror within, shall destroy the young man and the virgin, the suckling," and " the man of grey hairs nor young nor old escape the second bout. Or (v.) he Avill " scatter us into corners but they shall Deut. not hide and shelter us as before; our very "remembrance" he shall make " to cease ; " we shall come no more out. Not so much as an " ear," or " leg," as the Prophet speakvS, " taken Amos iii. out of the lion's mouth," to remember us by. But a populus non j^^'^^^ populus, — a people that wecount as nothing, — shall possess our xxxii. 21. room ; anything, everything, that will hut serve to root us out. Some of these, nay, all these, lastly, and more shall come upon us : " heaps of mischief, " and all the " arrows " of Deut. the Almighty, tiU they be spent (as in the same verse), if we be no wiser than we have been hitherto ; if we understand no better how to use either our bad days or our good ones. And if, after not only so many fair warnings, but so many fair enjoyments, we carelessly throw away ourselves into our former miseries, we shall also die like fools ; and who can be such to pity us ? That aU these have not befallen us before this time, that God has not torn up our foundations, nor given us over to our own wraths, nor to the people's; that he has not scattered us, nor brought some ill end or other upon us long ere this — it is not for our righteousness, I am sure : but ne hostes Deut. dicerent, lest some should justify their own dealings ; or ne 27. populus diceret, lest some others condemn God's, as if he had delivered them only to destroy them. But whatever they say. Ego retribuam eis in tempore, " Their foot shall slide in D^ut. due time," says God ; et juxta est dies perditionis, " the day of their calamity is at hand." But if we escape aU these, there are four other latter ends that must be thought on — death and judgment, heU and heaven : the quatuor novissima, that everybody can tell, but few consider ; yet the two first of them we cannot avoid, and one of the other we must come to. And (i.) suppose our prosperity and splendour should go 26 /V SEEMON ON THE SIXTH SUNDAY IN LENT. Sermon with us to the grave (and we can carry them no further), yet — after we have lived like gods, to come to die like men, to be shaken with agues, or burnt with fevers, or torn with cholics, or swollen with gouts, or groan away in pain, or go out in stench — every body glad when we are gone — and at our going to be stripped of all our gallantry with a Stulte, ciijus hmc ? Thou fool, whose are aU these things thou must leave behind? — to be sent away with so scornful a farewell, into rottenness and putrefaction, and so be blown into dust, and vanish into obhvion, like the meanest men, or perhaps, which is far more terrible, to be plucked away in the heat and violence of a sin, and none to deliver, is but a sad end of all our jollities and glories. Yet hence (ii.) to be drawn to the last tribunal — that is the next stage we come to ; — there to have our foUies fuUy laid open to the eyes of all the world — not a night-foUy hid ; ^^ here we must give an account of every hour and minute spent, every word and thought as well as work ; after all our blus- tering here, to be dragged thither to a reckoning for every farthing, even to the last mite, and receive accordingly, how bad soever it be. This will set us to " consider," sure, what we shall answer at that day, how to give up our accounts with joy, and come otF with glory. For we end not yet ; there is still a " latter end " beyond both these ; two for fail : and it is yet within your choice, Dcut. which you will come to — novissima cceli, or novissima inferni, \x\\\. 22. ^Y^Q liighest heaven, or the lowest hell. This last we have ; and that we will take first. It is better ending with the otlier. For this, it is a place whence joy is ever banished, and where no good is ; where nothing but sorrow, and sadness, and horror dwells ; where the wicked lie wrapped in flames and sulphur, covered Avith worms, and stench, and darkness. All the racks and tortures that the -nit of cruelty ever found out here are beds of down and roses to those horrid lodgings. Here, in the bitterest pains, there is some part or other well, or somewhat or other always to be found to give us ease. The light will cheer us, or the night refresh us, or sleep give us rest; company will divert the anguish, or custom lighten it, or hope lessen it, or time wear it out. But in that " place A SERMON ON THE SIXTH SUNDAY IN LENT. 27 of torment" — so Dives called and felt it — nor soul, nor body, Sermon nor faculty, nor member free. The conscience of former sins, „"^'^^^' that terrifies them ; the memories of former happiness, that ^^^^ distracts them ; the understanding now what they have for- feited and might have had, that, above all, infinitely torments them. The tongue burns, and the teeth gnash, and the heart trembles, and the eyes weep, and the hands wail, and the ears are filled with continual screeches and everlasting liowlings, and every member is intolerably tortured with the pvmishment of its own sins : and yet not so much there as a drop of water to refresh them, — not a gleam of light to comfort them, — no rest day nor night. The company of devils and damned spirits — the only company there — and amongst them, perhaps, their dearest friends, or wives, or children, infinitely increase their hell ; and all is augmented by continuance : for no such thing as hope to be heard of there. It is the kingdom of despairs and terrors ; " the worm dieth not, and the fire is not quenched all the miseries are everlasting, evei'lasting. This the " latter end" of all the people " that forget God," says holy Ps. ix. 17. David; that forget him in their prosperities: into hell " they " shall be turned." Nor is tliis the melancholy man^s dream, or the contrivance of the politician, or the priest's cheat to keep men in awe. If a cheat it be, it is God has cheated you, and Christ has cheated you, and the prophets ha^ e cheated you, and the apostles have cheated you ; for they all say the same thing. And would the rantingest of those brave fellows that scofl' at it, sit down a little and consider, — which I am sure they never do ; or should the tremblings of death begin to seize them, when their understandings are about them, — which are not always, — and open the windows into another world ; then these would be the words of truth and soberness, then, " Men and brethren, what shall we do ? " when, com- monly, it is too late. How shall we do with these everlast- ing burnings ? We will do anything, suffer anything, to avoid them. Then heaven, too, the end we reserved for our last, that will begin to be thought on too, and how to get in there. There, where is joy without any sad look to shadow it ; pleasui-e without any tang to stain it ; peace without dis- 28 A SERMON ON THE SIXTH SUNDAY IN LENT. Sermon turbance ; plenty without satiety ; continual health without XXIX. ij^fjj.Qjity^ jjQj. grief, nor fear, nor hazard to impair our happiness, or sully it. Glorious, all glorious things, are spoken of thee, thou city of God. Gold, and pearls, and diamonds, and all precious stones; kingdoms, and thrones, and crowns, and sceptres; torrents of joy, rivers of pleasure, well-springs of life, dwellings of glory, seats of blessedness, and blessed company, the throne of God, — all are said of thee, thou glorious place. And yet when all is said, we 2Cor.xii.4. must conclude with the Apostle, that "neither eye hath seen, nor ear heard, neither have entered into the heart of man the things prepared there or if they had, it seems it is not lawful for a man to utter them. So I must needs leave them to you to consider them. And truly it is time now to tell you what considering is. It is to sit down and lay your ends together, and think upon them. Consider, then, seriously, (1) whether you would have your foundations once more unsettled, your houses plundered, your estates sequestered, (they are sc1ar^y words, pray pardon them,) your glories once again trod to dirt; whether it is good making ventures, trying God's "severities [1 Sam. the second time. For let them " smite you but once " more, XXVI. 8.] Abishai said to David, so say I to you, " they will not smite you the second time." Consider, again, (2) whether, seeing however you must leave all these enjoyments, within so short a span of time as death is oft" us, (and wc may be fetched off the stage ere we are aware, ill provided for it,) it be wisdom to lay up all our treasure and provision here ; either so hoard up here as if it were for ever, or so lavish here as if it were to account for never. And seeing to that account we must come at last, con- sider (3) whether such imprimises and items as the long impertinent bills of sins and pleasm'cs will bring in, will pass current at the last audit; whether so much in purple and fine linen, so much in living sumptuously every day, so little time in the assemblies of devotion, and so much in [Luke xii. those of vanity ; whether, " Soul, take thy ease, eat, drink, ^^'^ and be merry," — the living in all liberty and licentiousness, — the being hateful, and the hating one another, will pass for A SEKMON ON THE SIXTH SUNDAY IN LENT. 29 a rewarding tlic Almiglity for his mercies, wheiij " Come, Sermon ye blessed — go, yc cursed," come in to conclude the day. And if they will not pass so, (as no doubt they -svill not,) consider (4) what will be next the end you come to, and remember but half that I have told you of those eternal fires, (and I have told you nothing in comparison,) and then tell me again, whether the strictest attendances of piety, the largest expenses of charity, the trouble now and then of doing well, the beggarliness of honesty, the restraints of temperance, the niccness of chastity, the very hardships of repentance, watching, fasting, weeping, even the greatest penances of religion, as high as the rigours and austerities of hermits and anchorets, be not far easier to be endured ; and whether we can be thought wise any way, if we omit any way to prevent those flames. Or if you had rather be led with hopes and glory, (as all ingenuous and noble natui-es had,) consider (5) whether all the glories ye have lived in, all the satisfaction ye have met with, all the delights ye have ever here enjoyed, or ever can, be worth one minute of those eternal fulnesses in God's presence in the heavens ; when even they that counted the Wisd. v. 4. religious man's life but " madness," and laugh piety and honesty out of doors, were so amazed at the glory and " strangeness of the righteous man's salvation, so far beyond Wisd. v. 2. all that they looked for," that they even "groaned for anguish of spirit," and cried out openly, " We fools we fools indeed; Wisd. v. 4. how have we cheated ourselves of heaven, the glorious king- dom, whilst the poor Lazaruses — these poor contemptible things — crept in ; and we, with all our pride, and riches, and vaunting, quite shut out. And now I may read tlie text another way, as an assertion, not a wish : and I find it read so. Thus, Si saperent et intelligerent et providerent. If men were wise, they would both understand and consider all these things without this ado. They would presently turn considcrurent into provide- rent too, (and so the word is rendered by the Vulgar,) and provide now for their " latter end," And the pro\dsion will not stand us in much, nor shall I stand long upon it. Three ways to do it, and you have all. . Ecclus The son of Sirach's, (1) " Remember they end, and let xxviii. c. 30 A SERMON ON THE SIXTH SUNDAY IN LENT. Sekmon enmity cease/' says he. Let us not spend our wits, our courage, our estates any longer in feuds and enmities, seeing God has now at length so strangely brought us all together. The (2) way shall be his too, with a little alteration. Ecclus. vii. " Remember thy latter end," and that " thou never " hence- forward " do amiss." I know it is read, " Remember and thou shalt not but it is as true if read. Remember and thou wilt not ; if "you consider it as you should, you will also provide you sin no more. To make all sure, make the pronsion o'lr blessed Sa%'iour Luke xii. would have you, for a thii'd : " Provide the bags that wax not old," — friends that will not fail you, make them to you out of the mammon you have gotten, make the poor your Luke xvi. friends with it, — " that when ye fail, they may receive you into everiasting habitations." And consider, lastly, for the close of this part of the text, (and I am almost at the close of all,) that all this is God's desire. He wishes it here, he wishes it all the holy text Deut. V. 29. through : "O that there were such an heart in them." Ps. ixxxi. " O that my people would hearken to it." " O that men would therefore," (Ps. c\ai.) four times in it. And yet the second general of the text tells you, he does more ; wishes it so heartily, that he complains again, — complains they answer not his wishes. And wished he Fjuke xiii. has SO often, that he may well complain. " How often have I ! " says he ; so often, nor they nor we can tell it. Only so often noluistis, — as often as he would, so often they would not. All the day long he had stretched out his hand unto them, sent to them by his messengers, early and late, to desire them, visited them with judgments, courted them with mercies, and yet they would not, disobedient and gainsaying people that they were. And therefore complain he does, that do what he can, he must give them up, though Hos. xi. 8. with a Quonwdo te tradam ? — with great regret and sorrow, — give them up for fools, men of neither understanding nor consideration — men that, like fools, throw away gold for Ijaubles, — men that are so far from miderstanding or con- sidering, that they live as if they cared not whether they went to heaven or hell. But I love not to lengthen out complaints ; in this case A. SERMON ON THE SIXTH SUNDAY IN EENT. 31 I should never hiive done — and it is time I should. And the Sermon text only insinuating, not enltu-ging God's complaints, gives me an item to do so too. Only give me leave in brief to sum up all. Every wise man, before at any time he begins a work, sits down and considers what he has to do, and to what cud he does it. Oh that we would be so wise in ours ; that wc would retire ourselves some minutes, now and then, to consider the ill courses at any time we are in, or entering on. And when we are got into our chambers, and be still, thus com- mune with om'selves. What is this business I am about ? To what purpose is this life I lead, this sin, this waste, this vanity ? Am I grown so soon forgetful of my late sad condition, or so in- sensible of my late rebellions, and of the pardon God has given me, as thus impudently to sin again? Is this the reward I make him for all his mercies, thus one after another to abuse them still ? Or is it that I am weary of my happiness, and grown so wanton as to tempt destruction ? Is it that I may go with more dislionom- to my grave, leave a blot upon my name, and stand upon record for a fool, or worse, to all posterity for ever ? Is it that I have not already sins enough, but I must thus foolishly still burden my accounts ? Is it that I may go the more gloriously to hell, and damn myself the deeper ? Is it that I may pur- posely thwart God in all his ways of mercy and judgment, cross his desires, scorn his entreaties, defy his threats, despise his complaints, anger him to the heart, that I may be rid of liim, and quit my hands of all my interests in heaven for ever ? Why this is the English of my sins, my profaneness, and debaucheries, the courses I am in, or now going upon ; and will I still continue them ? This woidd be considering, indeed ; and a few houi's thus spent sometimes, would make us truly wise. And let us but do so, we shall quickly see the effect of them : God shall have his wishes, and we shall be wise ; and we shall have ours too, — all wc can wish or hope, and no complaining in our streets. All our former follies shall be foi-gotten, and all ill ends be far oft" from us ; and when these days shall have an end, we shall then go to our graves in peace, to our 32 A SEKMON ON THE SKTH SUNDAY IN LENT. Sermon accounts with joy, and passing by — some of us, perhaps — •^^^^^ even the gates of hell, come happily to the end of all oiu* hopes, the salvation of our souls, have our end, glory, and honour, and immortality, and eternal life ; where we, as Daniel tells [Dan. xii. US the wise do, " shall shine as the brightness of the firma- ^•^ mcnt, and as the stars for ever and ever." Whither He bring us, who is the eternal wisdom of his Father, Jesus Christ ; to whom with the Father and the Holy Spirit, three Persons, and one eternal, immortal, . invisible, and only wise God, be all power, and riches, and wisdom, and strength, and honour, and glory, and blessing for ever and ever. A SERMON ON THE ANNUNCIATION OF THE BLESSED VIRGIN MARY. S. Luke i. 28. And the Angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee : blessed art thou among women. The day will teU you wlio this " blessed among women " is : ^^'^^^ we call it our Lady-day ; and the text will tell you why she 1^ comes into the day, because the Angel to-day came in to her. And the Angel will tell you why he to-day came in to her ; she was " highly favoured," and " the Lord was with her," was to come himself this day into her, to make her the most "blessed among women," — sent him only before to tell her so, — to tell her, he would be with her by and by himself. This makes it Annunciation-day, the Annunciation of the Virgin Mary, as the Church calls it, and the annunciation to her, as we may call it too. (1 .) The annunciation or announc- ing and proclaiming of Christ unto her, that he was this day to be incarnate of her, to take that flesh to-day upon him in the womb, which he was some nine months hence, on Christmas-day, to bring with him into the world. And (2) the annunciation or announcing, that is proclaiming of her "blessed among," above "women" by it, by being thus "highly favoured" by her Lord's thus coming to her ; — a day, upon these grounds, fit to be remembered and announced or proclaimed unto the world. VOL. U. D 31 A SERMON ON THE ANNUNCIATION. Sermon Indeed, Dominus tecum is the chief business; the Lord Christ's being with her, that which the Church especially commemorates in the day. Her being ''blessed," and all our being blessed, " highly favoui-ed," or favoured at all, either men or women being so, all our hail, aU our health, and peace, and joy, all the angels' visits to us, or kind words, all our conferences with heaven, all our titles and honours in heaven and earth, that are worth the naming, come only from it. For Dominus tecum cannot come without them; he cannot come to us but we must be so, must be highly favoured in it, and blessed by it. So the Incarnation of Christ, and the Annunciation of the blessed Virgin, — his being incarnate of her, and her blessedness by him, and all our blessednesses in him with her, make it as well our Lord's as our Lady's day. More his, because his being Lord made her a Lady, else a poor carpenter's wife, God knows ; aU her worthiness and honour, as all ours, is from him ; and we to take heed to-day, or any day, of parting them ; or so remem- bering her, as to forget him ; or so blessing her, as to take away any of our blessing him ; any of his worship, to give to lier. Let her blessedness, the respect we give her, be inter mulieres, " among women " still ; such as is fit and propor- tionate to weak creatures, not due and proper only to the Creator, that Dominus tecum, Christ in her be the business : that we take pattern by the Angel, to give her no more than is her due, yet to be sure to give her that though, and that particularly upon the day. And yet the day being a day of Lent, seems somewhat strange. It is surely no fasting work, no business or occasion of sadness this. What does it then, or how shall we do it then, in Lent, — a time of fast and sorrow ? Fast and feast too, — how can we do it ? A feast it is to-day, — a great one, Christ's Incarnation, — a day of joy, if ever any ; and Lent a time of sorrow and repentance, — a great one, the greatest fast of any. How shall we reconcile them? Why thus : The news of joy never comes so sea- sonable as in the midst of sorrow ; news of one coming to save us from our sins, can never come more welcome to us, than even then when we are sighing and groaning under them ; never can angel come more acceptably than at such time, with such a message as "All hail, thou art highly A SEEMON ON THE ANNUNCIATION. 35 favoured, blessed art thou." It is the time that angels use Skrmon to come when we are fasting. So to Daniel : so to Cornelius ; XXX. the time when we best hear a voice from heaven, and best understand it with S.Peter; the time when God himself Acts x. 3 vouchsafes to spread our table, as he did there, of all kinds fg'^''ig^'2( of beasts and fowls, to S. Peter, all heavenly food and mysteries. It is the very time for gratia plena, to be filled when we are empty ; the only time for Dominus tecum, for our Lord's being with us, when we have most room to enter- tain him. So, nor the Church, nor we in following it, are any whit out of order. Dominus tecum, Christ is the main business, both of our fasts and feasts ; and it is the greatest order to attend his business in the day and way we meet it, be it what it will. Though perhaps it seem stranger too, to hear of an angel coming into a virgin's chamber at midnight, (as is con- jectured,) and there saluting her. But no fear of those sons of God, if they come in unto the daughters of men. Angels are vii'gins, — may be with \drgins in the privatest closets, — are always with them there to cany up their prayers, and to bring down blessings. No strange thing, then, to hear of an angel with any of them whom God highly favours, with whom himself is too ; no wonder to hear of an angel or Ave to any such. The only wonder indeed to us, will be to hear of an Ave Mary. Indeed, I cannot myself but wonder at it, as they use it now, to see it turned into a prayer. It was never made for prayer or praise, — a mere salutation. The Angel's here to the blessed Virgin never intended it, I dare say, for other, either to praise her with, or pray unto her. And I shall not consider it as such. I am only for the Angel's Ave, not the popish Ave Maria ; I can see no such in the text. Nor should I scarce, I confess, have chosen such a theme to-day, though the Gospel reach it me, but that I see it is time to do it, when our Lord is wounded through our Lady's sides ; both our Lord and the mother of our Lord, most vilely spoken of by a new generation of wicked men, who, because the Romanists make little less of her than a goddess, they make not so much of her as a good woman : because they bless her too much, these unbless her qiiite, at least D 2 36 A SEEM ON ON THE ANNUNCIATION. Sermon will not suffer her to be blessed as sbe sbould. To avoid both these extremes, we need no other pattern but the AngeFs, who here salutes and blesses her indeed ; yet so only salutes and blesses her, so speaks of and to her as to a woman here, though much above the best of them; one " highly favoured," it is true, yet but favoured still ; all her grace, and blessedness, and glory still no other, mere favour and no more ; and Dominus tecum, the Lord's being with her, the ground, and source, and sum of all ; virgin and day, both blessed thence. The better to give all their due. Angel, and Lord, and Lady, and you the better understanding of the text, the scope, and matter, and full meaning of it, we shall consider in the words these two particulars : — The Angel's Visitation, and the Angel's Salutation. 1. His visitation, or coming to her, in these words : — " And the Angel came in unto her." II. His salutation to her, or saluting her, in these : — " Hail, thou that art highly favoured ; the Lord is with thee: blessed," &c. In the visitation we have, 1. The visitor. 2. The visited. 3. The \isiting.— The Angel, the visitor, he. The blessed Virgin, this the visited, her. And the visiting, his coming in unto her. In the salutation there is to be considered, both the form of it, and the titles in it. 1. The form, threefold :— (i.) " Hail." (ii.) "The Lord is with thee." (iii.) " Blessed art thou," or, Be thou blessed, — Sis benedicta, it may be, as well as Es. 2. The titles given her, they three too : — " Thou that art highly favoured," that is one. " Blessed thou," that is another. " Blessed among women," that is the third. These all so evident and so plain, that none can miss them. But to these two points, two more are to be added : — The grounds and bounds of these great titles. 1. The ground of this high blessedness and favour: — (i.) Full of grace, so our old translation and the old Latin render it; her fulness of grace and goodness, that is one. (ii.) But " the Lord is with thee," that is the main, thence all her blessedness; thereby it is that she is so highly favoured, because the Lord is with her. i A SERMON ON TUE ANNUNCIATION. 37 2. The bounds or limitation of these titles, they come first Skrmon with a %atpe, no other form than what is and hath been given unto men ; though great they be, yet divdne they be not. Tlie greatest title, secondly, is but ice'^apLTcofievr], from mere grace and favour. Thirdly, it must still, too, acknow- ledge Dominus tecum. She hath a Lord, — is a subject as well as we. And lastly, all her blessedness is but inter mulieres, " among women ; " how much soever she excels all women, she is but inter mulieres, among such creatures, in the rank of creatui-es ; no goddess, nor partner with the Godhead, either in title or worship. By considering and laying all these points together, we shall both vindicate the blessed Virgin's honour, as well from all superstitious as profane abuses, and ourselves from all neglect of any duty to the mother of our Lord, — one so highly favoured and blessed by him, whilst we give her all that either Lord or Angel gave her; but yet dare not give her more. And now Dominus mecum, and Dominus vobiscum too, the Lord be with me whilst I am speaking it, and with you whilst you are hearing it, and bless us both whilst we are about it, that we may learn to bless where we should bless, whom, and when, and how to do it, and rightly both accept and apply God's blessings and our own. We are now to learn it from the Angel, his visiting and blessing the blessed Virgin here. His visit and his salutation to her. But his visit, or visitation, that stands first. Where the visitor, the visited, and his visit ; the Angel, the Virgin, and his coming in unto her, are all to be considered. " And the Angel came in unto her." And who (i.) so fit as an angel to come in to her, — to give this visit, — to give this blessing? It was a bad angel that brought the curse upon the woman — it was fit a good one should bring the blessing. The employment (ii.) suits none so well. It was news of joy; who could bring it better than one of those who were the first sons of eternal joy, — the first enjoyers of it, — who could pronounce it better? Who fitter (iii.) to come with a Dominus tecum, before the face of the Lord, with a message of his coming down to ^^^^ earth, than they who always behold his face in heaven ? lo. 38 A SEKMON ON THE ANNUNCIATION'. Sermon Who fitter (iv.) to come to her? She was an immaculate and unspotted virgin: and to whom do virgins' chambers lie open at midnight but to angels ? God sends no other thither at that time of night ; and that that time it was, may be well conjectured from Wisdom xviii. 14, 15 : " When all things were in quiet silence, and that night was in the midst of her swift course, thine Almighty Word came down from heaven then, it seems, was the time of her conception, — of Christ's coming to her; before whom immediately the Angel came to bring the message that he was a-coming, if, as S. Bernard'' says, he were not come already. And (v.) with such a message to a virgin, as that she should conceive without a man, who was convenient to bring it but an angel ? Ne quo degenere depravaret affectu, says S. Ambrose,' that there might not be the least ground of a false suspicion. But (vi.) to such a virgin, one so highly favoured as to be made the mother of God, (for the mother of Christ is no less, he being God,) what messenger could come less than an angel ? Prophets and patriarchs were too little for so great an embassage, and angels never came upon a greater. Nay, (vii.) every angel neither was not fit for so high an office. The Angel Gabriel it was, — he is the o ayyeXo-; here. Gabriel, is by S. Jerome"" and S. Gregory" interpreted /or/i- tudo Dei,— the power or strength of God ; and in this work it appeared indeed. God's strength and power never so much shown, as in the saving of us by Christ. It is by others interpreted ir'tr Deus, or Deus nobtscum, — God man, or God with us. Could any be thought fitter to bring this news upon his lips, than he that carries it in his name? Especially, Dun. 21. being the same that foretold all this to Daniel, — fit that he should see to the performance who brought the promise. Petrus Damiani" thinks he was the holy Virgin's guardian [DeNativ. Domini, Serm.ii. falsely " [S. Greg. Horn, xxiii. in Evan- attributed to S. Bernard. Op., p. 1667 gelia, torn. ii. p. 47S C. ed. Froben. I. ed. Paris. 1640.] Basil. 1564.] ' [Ne quo degenere depravaretur ° [P. Damiani Cardinalis HomiL I. affatu, ab angelo salutatur.— S. Am- in Nativitate B. Virg. ilarise (de bros. Comm. in Luc. lib. ii. p. 1633 B. Throno Salomonis 3 Keg. cap. x.) Dvo ed. Paris. 1549.] Lcones stahent juxta brachiola. Dno [S.Hieron. Comment. inDanielem, Leones sunt Gabriel Archangelus et cap. viii. Op., torn. v. p. 499 C. ed. Joannes Evangelista, quorum alter Francofuvt. ad Mcen. 1684 ] dcxterse Virgiuis, alter sinistrse depu- A SEKJION ON TlIK ANNUNCIATION. 39 Angel, — proper tlierefore to bring her this good message, Seemon or any else. God had several times employed him before, to Daniel, Zacharias, and others, and found him faithful ; he therefore now employs him still, that we may know, he that is faithful in the least, God will by degrees trust him with the most, the greatest matters. In a word, angels drove us out of Paradise, and now they come to let us in again. Then they placed a sword to keep us out, — now they bring the word to let us in. None now, you see, more fit for this business than an angel, — than the angel Gabriel too ; whether we respect the persons, either from whom or to whom the message comes, or the message, or the time, or the way, and order of it. So we have done with him ; come we now to her, — a greater than he, — if we may speak with Epiphanius,? and some others. Yet I shall not give her other titles than the Scripture gives her : I am afraid to give her such as many do. A " Virgin espoused to a man whose name was Joseph, of the Luke i. 27. house of Da^dd " she was, and her " name was Mary," in the verse before the text. (1) Of royal descent and lineage; (2) espoused to a husband of the same kingly house ; (3) of a name very answerable to her greatness. Of David's seed, for so her Son, the Messiah, was to be ; a virgin,^for of such a one he was to come : semen mulieris, not maris ; from the beginning the woman's seed, and not the man's ; so neces- sarily a virgin then, and so plainly foretold to be by Isaiah. Isa. vii. 14. " A virgin shall conceive and bear " him ; yea, a " virgin espoused;" (1) to conceal the mystery of his Incarnation from the devil ; (2) to take away all occasion of obloquy from devilish men ; (3) that the birth of our Sa\iour might be with all possible honour ; and (4) that his genealogy might so be reckoned as all others, regularly by the man, as you see them both by S. Matthew and S. Luke. Of a high and illustrious name besides ; Maria is maris Stella, says S. Bede :i " the star of the sea ;" a fit name for the tatus est. Gabriel onim mentem, ^e!^i' d,!!(TKovaa t<} Boo-iAf? Xpiarif Joannes carnem, pervigili solicitudine a^la Suu\ti, k. t. \. — Tom. ii. p. 2i>8 C. scrvaverunt. — Op., p. 248 C. ed. Lug- ed. Petav. Paris. 1622.] dun. 1623.] i [Maria autem Hebraice Stella I" [Bpiphan. Or. dc Laudibus B.V.M. maris, Syriace vero Domina vocatur. 'AyyeKuv avwripa yeyoi/ei/ ri UapSivos, — V. Bede, Homil. Hyem. For. iv. ficifoTepa Tuv XepovPdn /cal rail' 2epa- iiuatuor temp. p. 17. cd. Col. 1541.] 40 A SERMON ON THE ANNUNCIATION. Sermoh mother of the bright Morning Star that rises out of the vast sea of God's infinite and endless love. Maria (2) the Syriac intei-prets domina, " a lady," a name yet retained, and given to her by all Christians ; our Lady, or the Lady Mother of our Lord. Maria, (3,) rendered by Petrus Damiani,"^ de rnonte et altitudine Dei, highly exalted, as you would say, like the mountain of God, in which he would vouchsafe to dwell, after a more miraculous manner than in very Sion, his " own holy mount." (4) S. Ambrose^ interprets it, Deus ex genere meo, " God of my kin as if by her very name she was designed to have God born of her, to be Deipara, as the Church, against all heretics, has ever styled her the Mother of God. You may well now fully conceive no ambassador so fit to come to such an one as her, but some great angel at the least. And his coming to her comes next to be considered : " And the Angel came in unto her where we are taught both how he came, and where he found her. By his coming, or being said to come, we are given to understand that it was in a bodily and human shape. So angels often used to come in tlie likeness of men ; and at this time it was of all ways the most convenient that the angels should come like men, see- ing their Lord was now to come so ; and one of them to come before him with the news. When he himself would ^'ouchsafe to wear the Hvery of our flesh, it is most conveni- ent his serv ants, sure, that wait upon him, (whom he sends upon liis errands,) should appear at least in the same livery. Nor could his message easily be delivered in more sweetness, nor the blessed maid entertain it with less terror or diffidence any other way. For though it could not but trouble her, as we see it did, in the following verse, to see a man at that time in her closet, ere she was aware ; yet his coming in so insensibly, when the doors were shut upon her, besides perhaps the brightness of his countenance and raiment, could not but tell her it was an angel, and so abate her fear a little. Yet observe here a difference between the AngeFs coming now and heretofore : we never read of an angel's appearing but abroad, or in the temple, till now. Now they begin to ' [This has not been found.] ' [S. Ambros. Institut. Virg. cap. 5. Up., p. 133 D. cd. Paris. 15i9.] A SERMON ON THE ANNUNCIATION. 41 grow more familiar with us — come in into our closets, now Sermon Christ is coming ; the kingdom of heaven, it is a sign, is come __LJLL_ nigh unto us. ^nd (1) it is a good item to us to keep much in our closets, seeing angels are now to be met with there. And (2) it is an item too for virgins to keep within : Dinah went out and met with you know whom; came home ill- favouredly. The blessed Virgin keeps in, and meets with an holy angel, and the title of " highly favoured," and " blessed," for it. The straggling, gadding housewife, meets no angel to salute her, whosoever does. If we look for angels' company and salutations, we must be much within. " A garden en- Cant. iv.l2. closed is my sister, my spouse ; a spring shut up, a fountain sealed," says Christ. The spouse of Christ, the soul he loves and vouchsafes his company, much private, oft within, — within and at her prayers and meditation too. So was the blessed Virgin, (say the Fathers here,) blessedly employed, watching at her devotions ; no way so sure to get an angel's company, or hear good news from heaven — to obtain a favour or a blessing thence, as this — as prayer and watching in our closets. This we piously believe of the blessed Virgin ; but we are sure she was within — a true daughter of Sarah in it — who it seems kept commonly withiii doors in her tent, " whose Gen. xviii. daughters you are," says S. Peter, "as long as you do well ; " ypet. iii.6. must be too in this, as well as other things, if you would do well. Tor, lastly, to show the truth of the Angel's words, that she was full of grace, the Scripture tells us, by the Angel's coming in to her, that she was within, where, qui habeat ahun- dantiam gratue, says Hugo' — they that are full of grace — keep in as much as they can, fearing the corrupt discourses and conversations of the world. None so scrupulous of appearing abroad, none more fear idle, loose, or vain discourses — which cannot be avoided by such who go often abroad — than they that are fullest of grace and goodness. Nor do they care for the salutation, favoui-s, and comphments of men, who are " highly favoured" of the Lord. No matter at all with them to be neglected by men, who desire only to be saluted by an [Most iirobably Hugo tic S. Viclorc. The plaoc io not found. ] 42 A SERMON ON THJi ANNUNCIATION. Sermon angelj as was the Virgin here, which falls next to be con- sidered. The Angel's salutation. Two points we told you there were to be. handled in it : the form of it, and the titles in it; the form iu which it runs, the titles with which it is given. The form is in three expressions, — " Hail," " the Lord is with thee," " thou art," or be thou " blessed." Three several salutations, as it were, and that (1) for the greater reverence and honour to her ; so kings and queens are commonly sa- luted with three adorations. (2) To show from whom he came, from Father, Son, and Holy Ghost ; from all three Persons in the Trinity. That (3) she was so intent and busy at her devotions that she minded not, perhaps, his first and second salutation, he was fain to add a thii'd; to show, lastly, the triple blessing that he came with — peace, and grace, and blessedness ; that heaven was now at peace with us, grace was thence coming down apace, heaven's doors set open, and the very blessedness of heaven clearly now propounded and proffered to us. The first salutation is an Ave, — a salutation never heard from angel's mouth before. And it speaks (1) joy, and peace, and health, and salvation, both to her, and us by her. The Greek word is %atpe, " rejoice," rejoice indeed, at such a Child as now is to be born of thee, " O %'irgin daugh- ter !" " Behold, I bring you tidings of great joy," of a Child, — all our joy by him, — " which is Chiist the Lord." (2.) The Hebrew word speaks. Peace be to thee. A wish for peace, the first news of heaven reconciled ; the way to reconciliation being now in agitation, and to be by her. Peace from the Prince of Peace, from the Author of our peace, now coming, as joyful a salutation as we can wish, all our peace from this conception, all begun with this message, and the Angel the herald of it. (3.) It intimates health as well as peace. We were all sick Cant. V. 8. till this day came ; the best, with the spouse, " sick of love;" the worst, sick of somewhat else. None well till this news came, — till the next morning after this great conception rose with healing iu his wings. Now all " hail," and whole, and well again. (4.) It signifies a wish of salvation too. Ave, says one, piously, though not learnedly, « tue, aU woe now away, tem- A SERMON ON THE ANNUNCIATION. 43 l)oial and eternal. Eva spelled backwards; all Eve's ill-spun Sermon w cb unravelled^ undone, rolled backward by the conception ^ — L ( )f tliis blessed Virgin here foretold ; temporal and eternal woes taken all away ; nothing but joy and salvation to us, if we will hear it with the blessed Virgin, and accept it. The second salutation is, " The Lord is with thee and it may be either an apprecation, or wishing that he would be ; or an annunciation, or affirmation, — a declaring and affirm- ing that he is ; or a prediction or foretelling that he will be with her. It was an apprecation when Boaz gave it to the reapers, Ruth ii. i that God would be with them. It was an apprecation and an affirmation both, when the Angel gave it to Gideon : " The Lord is with thee, thou Jmlg.vi.l mighty man of valour." It is affirmation, apprecation, and prediction, all three here, to our blessed Lady, — a wish that the Lord would, — an assurance that he is, — a prediction that he will be yet more signally, and more particularly, with her by and by. It is somewhat to be saluted by an angel, and it is not common; we hear often of their coming with a message, seldom with a salutation. It is a sign of more than ordinary acquaintance and familiarity with God, and of his respect particidar unto us, when he sends his angels, not only upon errands, but how-do-yous to us. With such a salutation too as " The Lord is with thee." " The hand of the Lord was with him," it is said of S. John Baptist, and that was well ; his hand, and not himself ; and yet the greatest of them that was born of women was not " greater than he." But here it is he himself with the Matt. xi. greatest among women. It is a great favour to have his hand ; but it is a high one to have himself with us. Yet the Angel says to Gideon, " The Lord be with thee," Judg.vi.l Kv'|0to9 yLiera crou ; but it is here 'O Kypto? fiSTo. aov, an article, an emphasis put upon it. He is not with her, as he is with any else. Tecum in mente, tecum in ventre, as the Fathers gloss it ; Tecum in spiritu, tecum in carne, with her he was, or would be presently, as well in her body as in her soul, personally, essentially, nay bodily with her, and take a body from her, — a way of being with any never heard before or since, — 44 A SERMON ON THE ANNUNCIATION. Sermon a being witli her beyond any expression or conception what- soever. And the Lord thus being with her, all good must needs be with her : all the gracious ways of his being with us are com- prehended in it ; so the salutation no way to be exceeded. And well may he choose to be with her — even make haste and prevent the Angel, as S. Bernard" speaks, to be with her. He is with " the pure in heart," with the humble spirit, and piously retired soul, and she is all. And though, by the Luke i. 31. Angel's words, Ave cannot conceive that the Lord was yet conceived in her, he speaking in the future ; yet as sure it was, even whilst the Angel was in his salutation, as if he were already incarnate in her flesh. Upon this may well follow the third salutation, " Blessed art thou," or, Be thou blessed. Yet, I shall not here say much of this ; I reserve it to be handled amongst the titles, — only tell you it may as well pass for a salutation as the other. We still sometimes use it in our salutations; use to say, " God bless you," when we salute some- times ; so the mowers to Boaz, return his salutation of " The Ruth ii. 4. Lord be with you," with " The Lord bless thee." And we Gen. xlvii. read that Jacob " blessed " Pharaoh when he came before him ; that is, saluted him in a form of blessing. All the famous salutations, now j^ou see, of all former and latter times, are here rallied up in this— DanieFs " Live for ever ;" for life, and health, and safety ; the Angel's to Gideon, Euthiii.io. " The Lord is with thee ;" Boaz' to Ruth, " Blessed be thou Tob. V. 11. of the Lord, my daughter;" Tobit's to the Angel, Gaudium tibi, " Joy be unto thee ;" Christ's to his disciples, " Peace be unto you ; " the Apostles' " grace," and " peace," and " sal- vation," to their Churches ; all in this of the Angel to the Virgin, now in treaty about Christ's Incarnation. To show us (1) all these are in Christ, all now coming to us, by his coming to us, to be found altogether no where but in him ; joy, and peace, and health, and salvation, and blessedness, first rising on iis by this day's business — his Incarnation. To teach us (2) good forms of salutation, blessing, and not cm-sing ; though there are some so peensh, to say no worse, to tell us they had as lief we should say. The devil take " [Pseudo-Bern, ubi supra, p. 16(57 I. eJ. Paris. 1640.] A SERMON ON THE ANNUNCIATION. 45 tliem, as God bless them, or God be witli them. It seems Sermon they had rather imitate the bad angel than the good : I hope we had not. Good words, if it be no more, are fittest, sure, for Christian mouths ; but yet good wishes too ; for he that forbids to say to some, " God speed you," intimates we should 2 John lo. say so to others ; and though the disciples arc bid to " salute no man by the way," — that is, when it will retard or hinder Luke x. 4. their holy business, — they are yet bid, when they come into a house, say, " Peace be to it." And if the Angel do it, and Luke x. 5. Christ bid it, and do it too, as he does, I hope we may and Luke xxiv. will do too ; nay, and give good titles too, upon the same ^' account : the Angel does so to the blessed Virgin ; and we hasten to them. " Thou that art highly favoured," blessed, " blessed among women." " Thou that art highly favoured ; " but why " thou," without a name ? Why not Mary here as well as after ? Why ? there Luke i. 30. he used her name so to dispel her fear, as it were, by a kind of friendly familiarity ; here he forbears it in his reverence to her. We use not to salute great persons by their names, but by their titles ; and the Mother of God is above the greatest we here meet with upon the earth. We must not be too familiar Avith those whom God so highly favours ; that is our lesson hence. We are not to speak of the blessed Virgin, the Apostles, and Saints, as if we were speaking to our servants, Paul, Peter, Mary, or the Uke. It is a new fashion of religion, neither taken from saints, nor angels, nor any of heaven or heavenly spirits, to unsaint the saints, to deny them their proper titles, to level them with the meanest of our servants. We might learn better manners from the angel here — manners, I say, if it were nothing else ; for we dare not speak so to any here that are above us, and we think much to be thoued, without our titles, by that new generation of possessed men, who yet with more reason may call the best man thou, than we the Apostles, John or Thomas. But to descend to a particular survey of these titles here : " thou that art highly favoured," so our new translation renders it ; " full of grace," so our old one hath it, from the Latin, gratice plena ; and both right ; for Ke-xapiTwfj-ivr] will carry both. Grace is favour ; God's grace is divine favour ; 46 A SEEMON ON THE ANNUNCUTION. Sermon high ill grace, high in his favour ; full of his grace, full of his favour, — all comes to one. Now there is gratia areata and increata, " created grace" and " uncreated grace." Created grace is either sanctifjdng or edifying ; the gifts of the Holy Spirit that sanctify and make us holy; or the gifts that make us ser%'iceable to make others so. The first to serve God in ourselves : as faith, hope, charity, and other graces ; the second, to serve him in the Chui'ch : such as the gift of tongues, of prophecy, of healing, and the like. Of each kind she had her fulness according to her measure, and the designation that God appointed her. For sanctifying graces, none fuller, solo Deo excepto, " God only excepted," saith Epiphanius." And it is fit enough to believe that she who ^yas so highly honoured to have her womb filled with the body of the Lord, had her soul as fuUy filled by the Holy Ghost. For edifying graces, as they came not all into her measure, she was not to preach, to administer, to govern, to play the apostle, and therefore no necessity she should be full of all those gifts, being those are not distributed all to any, but unicuigue secundum mensuram, to every one according to his measm-e, and employment, and not at all times neither ; so neither is she said to be less fidl for wanting them. There is one fulness of the fountain, another of the brook, another of a vessel ; one fulness of the sea, another of the river, another of the pond ; and yet all may be full. Christ himself is said to be full of the Holy Ghost, and S. Stephen is said to be full, and others said to be full ; yet Christ, as the sea or fountain, — they as the rivulets or rivers ; and yet all as they can hold. It is so in earth, it is so in heaven : and with such a fulness as the brooks or rivers is our Virgin full, and with no other. Where any edifying grace was necessary for her, she had it as well as others ; more perhaps than others. TMiere it was not necessary, it was no way to the impairing of her fulness, though she had it not. As the banks of the rivers rose, or the channel was enlarged, so were those " [Epiphan. Or. de B. V. M. XaTpe in xwph 0€oO n6vov itivruv avoirtpa KexapiToi/u^j'T) (TTuAoieiS?)? ve " Sometimes/' it seems, " the common people see what is right." No people of so low or mean understanding but may come to the knowledge of Christ, and understand the ways of salvation. The rabbins had a proverb, that Non requiescit Spiritus Domini super pauperem, " The Spirit of the Lord rests not upon the poor and the Pharisees had taken up some- what like it, when they give the people no better style than John vii. eiTiKaTapaTOL, than of " cursed," and such as " know not the law." Their blessing, then, comes by Christ, it seems ; so they may well honour him upon that score. IItw;^©! evar/- [Mait. xi. yeXi^ovrao, " To the poor the Gospel is preached," is one of ^■-l the tokens he sends S. John Baptist, to evidence himself the true Messiah ; quite contrary to the Pharisees' Hie pjopulm qui non novit, " This people that knoweth not the law." The " Gospel," the law of Christ, the far better law, " is preached," it seems, " to the poor " by him, and spiritus is now joined with pavperes. The spirit and poor together we find in his Matt. V. 3. first sermon and first beatitude, " the poor in spirit ;" and Mark x. 23. a while after, Quam difficile, &c. " How hai'dlj^ shall they that have riches enter into the kingdom of God ! " — the condition altered, the poor advanced, the rich depressed, a good reason why the " multitude " should follow and respect him, and a great testimony of om- Saviom-'s mercy and humility so to honour mean things. Yet (2) that the " multitude " may not forget themselves, as they are too prone to do, to ride, you know whither, when they are set a-horseback ; they may remember, Christ John ii. 24. would "not commit himself unto them." He needed not their honom' ; he knew what they would do in a few days hence, cry as many " Crucifys " as they did to-day " Ho- sannas ;" as fast to crucify him as now to bless him. Indeed, they are easy to be seduced and led away by any " wind of doctrine," new teachers and seducers. We have found it so of late ; Christ and his Church, and his religion more dishonoured by the madness of the multitude than he ' [Hor. Epist. II. i. 63.] A SERMON ON PALM SUNDAY. 55 was honoured here. They have sti'ipped himself and his ^^•^"j'' Church of all the garments and ornaments to clothe them- ^ selves, instead of stripping themselves or spreading their own garments to honour him. Yet, for all that, of such giddy pieces as these Christ does not alwaj^s refuse to be honoured, that we may know he does not deal with us after our sins, nor reject us for oiu' weaknesses, much less condemn or damn us for them before we have committed them. Nay, perhaps, (3,) he accepts this honour from this " multi- tude," that he might show us what all worldly honour is ; how fickle, how inconstant, how vain it is, to puff up ourselves with the breath of men, to feed ourselves with their empty air. Thej^ that are now ready to lick the dust of some great man's feet, and spread not their garments only, but their bodies for him to go over — not only to cut down boughs to strew his way, but to cut down every one that stands any way in his way if he would have it — will, within a few days, upon a little change, be as ready to trample upon that great one tliey so much honour, and even cut his throat if he command any thing that pleases not their humour, or crosses their private interests and designs. This very " mul- titude,'' so eager to-day to exalt Christ to the highest in their loud hosannas, are as fair on Friday to exalt him to tlie cross by their louder cryings. He yet would suffer them to give him honour, that you might know all earthly honour what it is. But (4) he thus receives this honour from the " multitude," that he might provoke great ones by their example. S. Paul tells us that " salvation was come unto the Gentiles to pro- Eom xi.li. voke the Jews to jealousy," that they might, in a holy strife and indignation, endeavour to outgo them. It is the like intended here, that we might think much that simple men and women should outstrip us, the ignorant know more of piety and religion, do more at least ; the poor and meanest bestow more, much more, on Christ than we with all our wit, and wealth, and greatness, and honour. And in this (5) appears as well his power as providence and wisdom, that he should out of such stones as these " raise up children unto Abraham," that he should thus " out of the mouths of babes and sucklings perfect his own 56 A SERMON ON TALM SUNDAY. Sermoh praise," make the cliild as eloquent as the orator, the women _ 1 '— as valiant in his ser\dce as the stoutest men, the people vmdorstand that which the learned doctors would not see. Luke X. 21. " Even so, O Father, for so it pleased thee to reveal those tilings to babes and sucklings, and hide them from the wise." His only doing it was neither their doing nor deser\-ing, and it is " marvellous in our eyes," an evidence of the free- ncss of his power, that he can do what he pleases, that he does what he lists ; no man can hinder him ; none able to contradict him. This (6) shows his omniscience and his truth, that nothing that he foretels, not a tittle of it, shall fall any time to Zeeh. ix. 9. the ground. He had foretold it by his prophet, that the "daughter of Zion should rejoice, and the daughter of Jeru- salem shout for joy :" and here we have it to a tittle; even their sons and daughters doing it ; "a very great multitude " Matt. xxi. it is, and children and women in it; "children in the Matt xxi Temple," and " the whole city moved ;" all sexes then, that 10. the prophecy might be fulfilled to the last letter. So punc- tual is he of his word. Yet to fulfil it fuller, it is " a very great multitude " in the text, that we (1) might know that he that was here met by so great a company was the Saviour of all, as many as would come, that Avould spread their garments to receive him, make him any kind of entertainment, though but strew boughs and rushes for him. That (2) the world might know that he was going to his Passion, he went freely too ; he could as well have used these multitudes to preserve himself as thus strangely to do him honour ; made them have bespread him with arms and w capons as well as arras and boughs of trees; strewed the way with then- bodies in his defence, as well as their garments in his honour ; but he would suffer death, and therefore would not sulFer that. To tell us (3) that he should be served hereafter by great nuiltitudes, and not by little handfuls of men and M omen ; this was but a forerunner of the great multitudes of those that should here- after believe on him. Upon such grounds as these it is that the Eternal Wisdom so uses this " great multitude " here to set forth his glory, makes them do that which themselves yet do not understand ; A SERMON ON PALM SUNDAY. 57 to tell us (1) lie is a Saviour of the poor and needy as well as Sermon of the rich and wealthy ; that he does not (2) utterly refuse _1jL1 L man's service though he knows it is not to last long; to teach us (3) all the glory and honour m o recci\ e from men is but transitory and quickly vanishing ; to provolce us, (4,) by their doings, to a godly jealousy and contention to outdo them ; to ascertain us (5) of the exact performance of every IwTa of his promises ; to intimate, lastly, to us, that he is the Saviour of us, willingly comes to suffer that he may be so, that he may purchase a Church, ''great multitude," by it to himself. Thus you have some kind of glimmering light why this " great multitude" are employed in this way of honouring him by the way. And yet there is a mystery beyond it. This " multitude " throngs together, to inform us (1) how Christ would be served and honoured — with full assemblies and congregations. The places where he comes he loves to see crowded with devout worshippers, to hear them encou- raging and heightening one another with, " O come, let us worship and fall down, and kneel before God our Maker," and by outward reverence, gestures, and expressions, pro- voking one another to his service. It instructs us, (2,) that there is neither man nor woman, master nor servant, old man or child, poor or ricli, to be out in giving glory to him ; all sexes, ages, and conditions to flow together to do him service ; the very children to lisp it out ; they that have not a rag to cover shame may have a leaf to honour him ; they that cannot, are not able to cut down a bough, may strew it yet ; that cannot lift a branch, may hold a twig, do somewhat or otlier to his entertainment. It preaches (3) to us, that there is nothing readier to serve him than the poor in spirit ; that the spirit which most does him honour, which is ever most ready to do it to him, is the poor and humble spirit, such as ranks itself lowest, thinks meanest of itself, none so mean in the meanest multitude. Here is the spirit of this " very great multitude," the spiri- tual sense it speaks, a serving Christ with a poor and humble spirit, and bringing ourselves, and all ours, our very children, to speak or point out his praise, to do it too "in the great [Ps. xxsv congregation," as the Psalmist speaks, to " praise liim among ^^'^ much people." 58 A SERMON ON PALM SUNDAY. Sermon And not only so^ but with mucli ceremony too ; so we read in the next particular, some " spread their garments in the way ; others cut down branches from the trees, and strawed them in the way." II. These ceremonies, neither of them, were strange among tlie Jews, in the days of joy or triumph, or the in- auguration of kings and princes. "When Jehu was anointed 2 Kings ix. king, we find every man hasting to take his own garment and put it under him ; spreading them as carpets for him to walk on. And in the Feast of Tabernacles, it was corn- Lev, xxiii. manded them to " take boughs of goodly trees, branches of palm trees, and the boughs of thick trees and willows of the brook, and so rejoice before the Lord whence afterward it became usual in all feasts of solemn joy to do as much. 1 Mace. So we read, Simon entei-ing the tower of Jerusalem, " -vnth Mil. jl. thanksgivings, and branches of palm trees;" and when Judas Maccabseus had recovered and cleansed the temple, 2 Macc.x.7. " they bare branches, and fair boughs, and palms also," rejoicing for it. So that the reason is ready, why the multi- tude met Jesus in this fashion. They would long before have made him king ; they believed he was the Messiah, the King of Israel ; and therefore thus go out to meet him and receive him. They had heard his Avord, they had seen liis miracles ; " Never man," say the very Pharisees' officers, " spake like " him ; with more authority and power he, than all their Jewish doctors and rabbis all together,— never man (lid such tilings as he, — and therefore no wonder if the people do some strange things too, to express their opinions of him. But the matter is not so much what they do, as what we learn by Christ's suffering them to do so. And by it we (1) first gather, that Christ is no enemy to outward ceremonies and respects, to outward ci^dlities and expressions. That (2) he dislikes not neither even the ceremonies of solemn joys and triumphs, of respects done to kings, and princes, and great persons, or public congratulations with tlicm in the days of their joy, or of any public joy, or par- ticular gladness, as occasion shall present it. That (3) he rejects not even the old and ancient ceremonies — is as much content with such as any other ; these were no A SERMON ON TALM SUNDAY. 59 other, and vet he sticks not to receive them, stumbles not at Sekmon Nay, (4,) even in his service and for his own honour he accepts them ; is not only content, but pleased also that they should do them to himself. It is the Pharisees only, and Pharisaical spirits ; men of mere pretended piety and religion, whose devotion is only to be seen of men, whose ■whole business is to appear holier than others, not to be so, that find fault with the doing it, that would have them Luke xix. rebuked for it. To whom Christ answers, that if they did not, " the stones " would do more ; they, even they, would both " cry out " against them for their silence, and not doing it, and do what they could to express that joy of his coming to Jerusalem, of which they seemed so insensible. The very trees would bow themselves, and every branch shake off its leaves, and spread the ways, if men should not spread their garments ; break otf themselves, if they would not cut them down to strew them ; the very stones of the wall fall them- selves into an even pavement, to kiss the feet of their Lord and Maker. Insensible and senseless stones, are men the while, that deny Christ external reverence, outward worship, reverent and ceremonious approaches to him, that make I know not what senseless arguments and excuses, idle scru- ples and pretences against old good significant ceremonies in his service to his honour. The very stones confute them, and Christ's telling us, they would cry if men should not, signifies as well, they would bow, and worship, and fall down, beautify the Avays and places where he comes, if men should not, — rear themselves into temples and altars, if men should be so irreligious not to raise and employ them to it. I now spare any other confutation. We learn, (5,) by Christ's thus suffering them, and God's secret moving them, thus to spread the ways with boughs and garments, that he would be acknowledged to be that great He, to whom all creatures owe themselves, to whom all are to be devoted, who is to be served with all, even to a thread ; the trees to pay their boughs, and men their gar- ments — to strip themselves to the very skin, and consecrate even their garments to his honour, to lay them at his feet, to resign all to him, to be content that he, nay, the very ass GO A SERMON OX PAL5I SI"XDAY. Sermon hc rides on, should trample on us, if it be to his praise and glory, that that may he augmented by it. Lastly, This spreading the way with garments and palm branches, was the way of entertaining conquerors in their triumphs ; and by his disposing it at this time to himself, he gave them to understand, that he was the conqueror over death and hell. In this only differing from other conquerors, that he triumphs before his conquest — none so but he, be- cause none certain of the \-ictory till it be perfected but he. This might go for a mysterj- among the rest, but it concerns those persons peculiarly, and those times. The mystery of this point as it concerns us, we are next to see ; how these garments and branches, this spreading and strewing, belong to us,— how we are still so to spread our garments and strew branches before Christ. Zech. xiv. Now, garments (1) pass in the account for riches; and he that either bestows plentifully upon the poor, that clothes the naked, and feeds the hungry, and supplies the needy with any thing to cover, comfort, or refresh him, and spreads God's holy house and table with offerings, gives or does any thing to beautify his service, to add honour and solemnity to his worship, spreads his garments before Christ. (2.) Garments are reckoned among necessaries; and he that not only out of his superfluity, but, as the Apostle 2 Cor. viii. testifies of the Corinthians, out of his poverty also, abounds ^' unto the riches of liberality, that spares somewhat from his necessities, spreads even his inner garment at the feet of Chi'ist. But (3) the garments the multitude here spread were honorary ; the outward vestments and more honoiu'able, that Ave might know our honours also are to be laid aside ; nay, laid down to be trod upon by any ass for Christ's sake, we to count nothing of ovu- honour in comparison of his, tread all under foot, and reckon nothing so honourable as the reproach of Christ. (4.) Garments are a shelter from the injui-y of wind and weather, of heat and cold. Yet if Christ's business require it of us, we must not think much to lie opeu to storm and tempest, to be deprived of house and shelter, of robes and rags — nothing too much — nothing enough for Christ. A SERMON ON I'ALM SUNDAY. Gl (5.) To spread oui' garments under one's feet, was con- Sermon strued for a profession of subjection and obedience to him for whom we spread, or to whom we send them : so to spread ? ■'^'"-r^ r > . 13 ;1 Kings our garments in the way of Jesus, is to profess, and pro- x. 25. raise, and begin obedience to him, the chief spreading the way that he desires, the best way of entertaining him. (6.) Our righteousness is called our garment. This also Roy. iii. 4 ; we are to spread before him, that he may consecrate and ' hallow it ; till he has set his mark upon it, and sealed it, it will not pass for current; all our righteousness and obe- dience must have his stamp to confirm it, his robes to lengthen it, his righteousness to make it right. Lastly, to spread our garments to receive him, may have a kind of reflection upon the preparation we are making for the blessed sacrament. We must open our bosoms, disrobe ourselves, spread our garments, stretch out our hands, open our bosoms by confession, disrobe and dismantle om'selves by renouncing all former vanities, spread all the good thoughts, and afi"ections, and desires we can, stretch out our souls in all holy vows and resolutions, to receive and enter- tain him. Nay, all the former garments and spreadings may again be repeated and remembered here. We must spread our garments upon the backs of the poor, spread ourselves before the altar upon the pavement with all humility and devotion, neglect and trample vipon all private respects and interests, lay aside all vain desires of honour and greatness, despoil ourselves of' all trust and confidence in ourselves, or in the arm of flesh, faithfully protest and renew the vow of obedience and subjection, acknowledge our own no righteousness till he accepts it; thus spread our garments all we can, to receive him with joy and honour. But if it so fall out, that we either have not some of these kind of garments, those we have be not worth the spread- ing, we may yet " cut down branches from the trees, and straw in the way," at least where our garments will not reach. Now several sorts of branches there were, which \\ c may conceive the "multitude" made use of. Two more particularly, palms and olives ; yet from Nehemiali we may NcIi. viii. gather more; " ohve branches, and pine branches, and myi'tle branches, and palm branches, and branches of tliick 62 A SERMON ON PALM SUNDAY. Sekmon trees/^ he reckons up, and bids them fetch to make them tents and tabernacles, the like likely also here ; and in Leviticus, willows are added to ; in brief, any such as were at hand, that grew by the way from Mount Olivet to J erusalem. These to the letter ; shall we see what spirit we can draw from them ? John xii. 1 . " Branches of palm trees " by name, S . John tells us, they came out of Jerusalem to meet him Avith. And palms (i.) are the emblems of patience and perseverance ; they cannot be depressed with any weight ; but the more you press them the more they rise ; and so may teach us the patience of the Cross, not to look sad for any hardship that shall befal us in the way to Christ ; but the more we suffer for him, the more to bear up and lift up our heads, that our redemp- tion draweth nigh. Palms tlience (ii.) are signs of victory, so being here given as it were to Christ, they intimate to us both to whom to give the glory of aU the victory we get over our sins and passions, and so to labour ourselves against them, that we may be thought worthy to overcome them. 3. " Branches of olives " could not probably but be here too j the meeting was upon Mount Olivet, a place full of olives ; and olives are the emblems of peace and meekness, of mercy and softness : nothing so smooth, so softening, so suppling as oil, to teach us what spirit we are of if we be Christ's ; this the offering he is most pleased with, the disposition he most delights in ; his way is spread with " olive branches," is a way of sweetness, — his yoke an easy yoke, full of rest and peace to the wearied soul ; the Chris- tian's way must be so too, — a sweet and quiet temper in us through all our ways. 3. "VVe may have leave to conjecture from that cited place of Leviticus and Nehemiah, there were other sorts besides. Pine branches, or as some render the word, branches of balsam and cedar trees. Now the pine and cedar are taU, straight, and upright trees, and may mind us of high heavenly thoughts, pure and upright intentions, straight and regular affections, to run forth to meet him with. In particular, (1 ,) the pine is a tree, says Pliny, that is never A SERMON ON I'ALM SUNDAY. 63 but bearing fruit ; it has perpetually tlirec years' fruit upon Sermon it, and ripens month by month. What a glorious tree is this to present to Christ ! a soul always bearing fruit, fruit after fruit, fruit upon fruit, " adding to faith, virtue ; to 2 Pet i. vu'tue, knowledge ; to knowledge, temperance ; to temper- ' ' ance, patience ; to patience, godliness ; to godliness, bro- therly kindness ; to brotherly kindness, charity," as S. Peter advises us ; bearing still one fruit upon earth, for the great years, the three great ages of our life — youth, manhood, and old age, till we bring our years to an end. The cedar next, (2,) is a sweet lasting wood — will not take worm, corrupt, or lose its scent ; and the branches of it shadow out thus much to us, that in the actions we present to Christ, there be no worms, no bye intentions, no corrupt affections, — all sweet, and incorrupt, and a continued con- stancy, and continuance in them. The balsam, or balm tree, (3,) is a tree medicinal to heal and cure wounds. And "is there no balm in Gilcad, no [.Ter. viu. physician there ? " says the prophet Jeremiah. If there l)c ' not, here there is ; upon Mount Olivet there is here, upon Mount Calvary there is, in Christ's death and passion, to which he here is going; let us then bring balm branches thence, and strew the way ; acknowledge our Physician, in whom our health; He that heals the lame, the blind, the sick, and all. (■1.) Nehemiah mentions myrtle branches, as usual in such solemnities as these. It was a tree, says Pliny, dedicated to love ; and the boughs of it may teach us upon whom all our love is to be bestowed, — all upon Christ, all upon Christ. At the Feast of Tabernacles, from whence this spreading the ways were borrowed, we read of willows, " the willows of the brook and they may denote unto us, that we are to sit down with the willows a little by the waters, look upon ourselves in the streams of repentant tears, and then bring our branches so watered to strew the way of Christ. There is yet lignum nemorosum, the branches of thick trees behind, to tell us that we are to strew the ways not here and there with our piety and good works, but thick every where, as thick as may be, that so we may even cover the way, hide the earth, all appearance of earth, or earthly. 64 A SERMON ON PALM SUNDAY. Sermon sensual, worldly desires and thoughts, -when Ave arc coming to receive our Lord. Thus I liave brought you to the trees, showed you what to spread Christ's way with ; you must now cut down the branches, and strew the way ; take others in your hand and present him with. And with joy, and gladness, and thank- ful hearts, both accept the infinite favour he does you to come to you, and rejoice in it. It is time now I say somewhat of the "way" he comes, the "way" you are to meet him in. III. Between INIount Olivet and Jerusalem it was, from the mount into the temple. Upon the mount he preached, and in the temple he taught, and there in his word you are to meet him ; and that the word pass not away as the wind and empty air, you are to come to it with prepared hearts, to open your ears, to spread your hearts to entertain it, to bring the boughs of olives, — peaceable and pliant dispositions; boughs of palms, — conquered passions ; boughs of cedar, — constant resolutions; boughs of myrtle, — loving affections, to it ; and from INIount Olivet to Jerusalem, remember it is from the mount of peace to the city of peace, that you may not forget to come in the unity of the Church's peace, without schism, or faction, or schismatical and factious intentions, if you look to meet Christ there. In both Olivet and Jerusalem you see there is a mys- tery : the " branches " and " garments " cover mysteries all the " way," are kind of sacraments ; and in the blessed sacra- ments it is we receive Christ Jesus. Throw we then our " garments " in the way, cast all our own from us, that we may have none but Christ ; bring palms, and pines, and olives, cedars, aud myrtles, aud willows ; all thick and all green, verdant, pleasing graces, virtues, and affections to them ; spread them all at the foot of the altar — that is the ass that Christ rides on ; the holy elements they that cai'i-y him, they that convey him to us. There is our Conqueror, let us bring palms ; there is our Peace-maker, let us bring olive- branches ; there is " the Lord our righteousness," let us bring the upright pine; there is our " sweet-smelling savour" in the eyes of God our eternal redemption, let us bring cedar- boughs ; there is the great Physician of our souls, let us bring him balm ; there is our love, let us bring liim myrtle ; A SERMON ON PALM SUNDAY. 65 there is the well-spring of oiu- life, let us bring willows ; there Sebmon is the fulness of our good and happiness, let us bring him the branches of thick trees. That we maj^ do it better, remember this " way " is the way to the Cross ; this procession to his Passion. This the way, his Cross and Passion the meditation we are to receive him in. Let us readily strip ourselves of all our " garments " for him who is stripped presently of all his for us. Let us cover him with palms, and crown him with olives ; let us make it our business and delight to be always strewing his way before him, to be doing all our endeavours we can to entertain him. Let us leave no branch of virtue out — spread them as thick as possibly upon this earth of ours — cover ourselves with them, that we may be the " way," our souls and bodies the " way " for him. And now you see, I hope, how fit Palm Sunday is to usher in the Passion, to precede the receiving Christ ; the very trees of the wood have told you it : I shall do no more — spread the boughs no further. It is you now must strew them, or I have but hitherto strewed in vain. The work is not to be done singly by the preacher, — it is the " multitude " that is to do it too ; it is to be done in pubUc, it is to be done in private, it is to be done by the Apostles, it is to be done by the people, it is to be done by men, women, and children, old and young, poor and rich — all to bear a part by the way, if they hope to come to the happy end ; every one either to spread his garment, or strew a branch, or bring a sprig ; some one thing, some anothei- — but all something to the honour of Christ ; to do it with much solemnity and respect, outward and inward, all of it, as to one that deserves all that we can do to strew our souls, to strew our bodies, to fill oiir hands, to spread all our powers and affections, to entertain him ; to strew our souls ^vith palms and olives, pines and cedars, myrtles and willows, patience and meekness, uprightness and constancy, love and repentance, and all holy virtues — as thick, as fuU, as fair as may be ; think nothing too much, nothing enough to do or suffer in his service. Then shall oui" " garments " truly cover us, and keep us warm ; then shall our " trees" bring forth fruit, when boughs VOL. n. F 66 A SEKMON ON PALM SUNDAY. Sermon and garments are thus employed ; then shall our " ways " be strewed with peace, every one " sit under his own vine/' and drink the wine of it ; then shall our " branches " cover the hillSj and " stretch out unto the river." He that is the [Zech. iii. " Branch " in the Prophet's style, shall so spread them for it, give us the " tree of life " for these lifeless boughs, and for the spreading our " garments " over him, spread his garment over us, — the robe of his righteousness," the garment of glory, where, strewing our " garments" and " branches" with this " great multitude " in the text, we shall, with that " great multitude " in the Revelation, " of all nations, which no man can number, stand before the throne, and before the Lamb, clothed with white garments, and palms in our hands," sing- ing and saying, " Salvation unto our God, which sitteth upon the throne ; and to the Lamb, Blessing, and glory, and -wis- dom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever." Amen. A SERMON UPON GOOD FEIDAY. 1 Cor. ii. 2. For I determined not to know any thing among you, save Jesus Christ, and him crucified. And this being Passion day, I am " determined not to " Sermon preach " any thing among you " to-day but " Jesus Christ, XXXIL and him crucified." I cannot preach any thing more season- able, nor you hear anything more comfortable, nor any of us " know any thing" more profitable. S. Paul liimself thought nor he nor his Corinthians could — " determined " so here, ex cathedra. And the holy Church has thought and " deter- mined" so too : to send no other Epistles, to preach no other Gospels to us this week through, than of " Jesus Christ, and him crucified ;" as if the sum of the Gospel, the Gospel itself, were nothing else ; no other knowledge worth the knowing, at least at this time, these days, to be thought of or intended. Not but that we may lawfully have other knowledges besides, intend other knowledges too, at other times, in their proper times; not but that we may know more of Jesus Christ himself than his being crucified; but that al) the knowledges of him tend hither, " Jesus" and " Christ," his salvation and office, clearest seen here, best " determined" hence ; that all other knowledges are to be directed hither, to J esus Christ, are but petty and inconsiderable in respect, and only worth the knowing when Christ is in them, and we F 2 68 A SERMON ON GOOD TRIDAY. Sermon with Christ crucified in them, our affections mortified and humbled by them ; that especially at this time nothing is so fit to take up our thoughts, to employ our meditations, — nothing not of Christ himself, no act or story of him, — as his crucifixion. And yet the text affords us a plainer reason and account of this so "determined" knowledge, fi'om the two pronouns, "1" and "you." None so fit for this "I," for an Apostle, a preacher, a di\ane, to be " determined" to, to determine from, to be " determined " by, as " Christ, and him cnicified ;" nothing so fit to fasten his resolutions against the crosses and thwartings he is like to meet with in the world, even among them he bestows and spends most upon, and would be bestowed and "spent" himself for, — as this Apostle for these Corin- 2 Cor. xii. thians, — as the consideration of the cross of Christ. And no knowledge fitter for this " you," for the Corinthians, — people now divided into schisms and factions, — than to think of Christ crucified, rent and torn in pieces by them ; thus crucified again by them through their divisions, who was crucified to unite them, to bring all into one body, under one head, by his body on the cross, into himself the head, Christ Jesus. For there were at the time of this Epistle, among the Co- rinthians, — as there are now among us, — some that much boasted of their knowledge, as if they alone knew all that was to be known, — more than S. Paul, than a hundi-ed S. Pauls ; made themselves heads of factions and schisms upon it, and drew parties after them. In this, indeed, differing from the heads of oiu's, that they vaunted of their human learning ; ours have nothing but ignorance to boast of. They would have faith reduced to reason — these ruled by fancy ; yet in this agreeing both, in their ignorance of the cross of Christ, or sure quite forgetting it, and making schisms, and sowing heresies in the Chui'ch of Christ, though perhaps we could find them some Socinianized wits too, that would fain bring all to natural reason, and really deny the very effects of the cross of Christ, his satisfaction and redemption ; the very denying, in effect, " Christ crucified," or any knowledge of it. To beat down these great boasters, and all vain braggers, S. Paul resolves upon two points in the text, a seeming ignor- A SERMON ON GOOD FEIDAY. 69 ance and a real knowledge ; a seeming ignorance, to confound Sermon their seeming knowledge ; a real knowledge, to confound their real ignorance : " not to know," and " but to know " not to know," that is, not to seem to know anything ; yet " to know," to know every thing that is worth the knowing, " Jesus Christ, and him crucified ;" the whole way of salvation. So to teach us besides, and all that should come after him, what to determine, and how to determine, both of our ignorances and knowledges ; what " not to know," things that have no profit, but only breed strife and debate, schisms and divisions, " not to know " such things among them, to do others hurt by our knowledge. What " to know — Jesus Christ, and him crucified ;" that to be sure to know, and nothing but him and it, and in order imto it or him ; thus to determine and be " determined," the only way to profit and benefit both our- selves and others, at any time, with our knowing and not knowing : to know what, and how far to know, and not to know : what to determine of, and where to be determined. Thus we have brought the text to its own natural division, to hinder our unnatural ones; S.Paul's double determina- tion : one for ignorance, the other for knowledge ; one, " not to know," the other, ''to know." A determination too, in a double sense as well as a double object; a double determina- tion about not knowing, and a double one about knowing ; a determination to both, and a determination of each. I. A determination not to know, to seem ignorant, — " I am determined not to know." A determination of this not knowing, or seeming ignorant, it is but seeming, only so " determined," or put on ; it is but " among you," — it is but in comparison of the following knowledge, which is the only saving knowledge. II. A determination to know, not to be really ignorant, though not " any thing" but is something, though not that those false teachers vaunted of. A determination or determining of this knowledge, (1,) to "Christ;" (2,) "Christ Jesus ;" (3,) "Christ Jesus crucified ;" that, and nothing fui-thcr, now further, among them ; nothing else to determine himself, or them, or his, or their knowledges by at any time ; nothing, save that,— nothing saving, but that. Thus the text determines both our knowledge and 70 A SERMON ON GOOD PKIDAY. Sekmon ignorance, and limits both, shall determine and limit our dis- course. God grant we may all so be determined by it, that both our ignorance and knowledge may hence learn their bounds and Umits, and aU end at last in " Jesus Christ, and _ him crucified." I begin with S. Paul's determination, " not to know any thing among " the Corinthians ; where we have, (1,) the things he is determined not to know ; (2,) the not knowing them ; (3,) the determination so to do ; (4,) the determining how far, and among whom, how, and where to be ignorant, and not know them. And, first, many things there are not to be known, of which it is good to be ignorant. Some things that are not worth the knowing, — fight and tri^dal things, which only rob us of those precious minutes which a Christian should spend upon nobler thoughts. Some things we are the worse for knowing, which only infect the soul, and instead of knowledge bring blindness and ignorance upon it : Adam and Eve's unhappy knowledge, when we will needs be knowing more than God will have us, curious and vain arts and sciences, of which it is far [Acta xix. better, with those in the Acts, to burn the books than read ''■^ them. Some things we can scarce do worse than know them, whose very knowledge is a guilt whereby we are perfected in wickedness, grow cunning in contriving, subtle in con- veying, experienced in managing sin or mischief. Some things, again, there are which it is best " not to know," sins from which the safest fence is ignorance, whose knowledge would but teach us to do them, or leave in us a desire and itching after them, Nitimur in vetitum ; sins which else, perhaps, we had never thought of or attempted, the not knowing of which had kept us safe, because we cannot desire things we know not. Some things there are, again, which though good and commendable, yet of which we may say, and say truly, it is very pleasant and useful too "not to know" in time and place ; and such is this " any thing " of the Apostle's ; human learning and sciences, natural reason and aitificial eloquence, tongues and languages, disputes and questions. A SERMON ON GOOD FRIDAY. 71 whereof sometimes a real ignorance, sometimes a seeming Sermon one, will do more good than all of them together. XXXll. For diversity there is in the not knowing, as well as in the things not to be known ; many ways of not knowing. For "not to know" is (1) really to be ignorant; which in good matters, if it be not voluntary or aflPected, but either by reason of a natural dulness or incapacity, or for want of education which we could not have, or because Ave had not the means or time to come to the knowledge of it, or if we were not bound " to know " it, is no sin, — may not only excuse from punishment but from fault. Thus the poor simple man that knows not a letter, nor understands half what others do, not the tenth part that others do, may know enough of " Christ crucified" to bring him into heaven, when many that are more learned shall stand with- out. But this ignorance, for the most part of it, must not be determined by us ; we must not, the meanest of us, resolve and determine with ourselves to be ignorant, or remain so in any spiritual or heavenly business, but "to know " as far as our condition requires, or will give us leave. Yet in mere human knowledges even a resolved ignorance may do well, when your knowing would take up more time than it is worth, when it Avould rob us of better, or hinder us in the more necessary improvements of our souls, when there is just fear it will but make us insolent or im- pertinent ; better far " not to know " a letter, not to speak a tongue, but what the nurse and mother taught us, than be the nimblest orator or skilfullest linguist or rarest philosopher, if nothing be like to come of it but the disturb- ance of the Church, the seducing others, and vain glory in ourselves. In this case we may, with S.Paul, even de- termine to be ignorant, more ignorant still, especially in unprofitable, curious, or impious knowledge or ways of knowing. However, even in the best and most necessary of these it may be requisite " not to know " (2) in a second sense ; that is, not to seem to know them ; to bear ourselves sometimes as if we did not. There are some we may have to deal with tliat are suspicious of being deceived by too much reason and philo- sophy, witli wliom it is only the way to work, to renounce. 72 A SERMON ON GOOD FRIUAY. Sekmon as it were, all art and logic, and discourse, as if we were XXXII. ^yjjQi^y ignorant in them, that we may so by S. Paul's own way, of "becoming all things to all men," to the ignorant as ignorant of every thing but salvation, by plainness and condescension to their humour win them to the truth. And indeed, wherever eloquence, language, philosophy, or natui'al reason are like more to lose than gain a soul, more to vaunt themselves than preach Christ ; " not to know," that is, to seem not to know them, or deal by them, or build upon them, or make show of them, but conceal them, is the best. " Not to know " them (3), in a third sense, is not to teach them, not to teach them when we should be teaching Christ, or teach them instead of Clirist, — natm-al reason for divine faith, moral philosophy for the only divinity. " Not to know " them (4), fourthly, to profess and make our whole business of them, to make knowledge our whole profession, as if religion consisted in knowing only, and they the best Christians that knew most. Alas ! Nos doctrinis nostris trudimur in infernum, is too true : " ]\Iany a learned man is thrust at last into heU with aU his knowledge." We may " speak with the tongues of angels," and " have all know- ledge, all faith" too, even to a miracle, and to do miracles, and yet for all that be " but sounding brass and tinkling cymbals ;" mere noise and vapour, not so good as the prophet's reprobate silver, but mere brass and copper, that wiU not pass with heaven for current money, nor be received into the treasm-ies of God ; better it is " not to know " at all than to know only and no more, to know and not do ; we shaU oidy get the more stripes by the bargain ; and however we seem to know God, not to be known of him, or acknow- ledged by him, but sent away by Christ with an — " I know you not." The things then not to be known, and the not kno\ving, being things of so difficult or doubtful natui'e, best it is now that we determine somewhat of them, that we may know both the things and knowledge, or rather not knowledge that is fittest for us. The " any thing " the Apostle means expressly is set down in the former verse under the terms of " excellency of speech"' A SERMON ON GOOD FRIDAY. 73 or "wisdom;" and that " wisdom " to be " tlie wisdom of Seumon the world;" of the wise and prudent, moral philosophy ; of XXXIL the scribe, law and history and philology ; of " the disputer i Cor. i. 20. of this world," natm-al philosophy, mathematics, astronomy, astrology : all which S. Paul seems determined not to know. It is €Kpipa, he has so judged it, so judged and passed sentence upon all those knowledges as to give a fi^ ri, to give a negative to them all. In things of moment it is good to be determined and resolved. It is for want of this judg- ment and determination that we lose ourselves so oft ere we are aware, and not only consume our days in knowledges that do not profit, in searching out endless genealogies and disputations to no benefit of the hearers, without the least edification. Settle we and fix ourselves upon this point in all our knowings, and not knowings, to do all to edification, that whether wc know any thing or not, whether we know every thing or nothing, it be all to the glory of God ; and then even oiu' ignorance will save us as well as our know- ledge : only with this item, that it be a determining by €Kpiva with the Apostle here, a determination with judg- ment to discern and judge what things are fit not to be known, what to be known ; w hat knowledge and time and pains to bestow upon them ; what we are to be whoUy ignorant in, what in part, what really not to know, what to seem only not knowing in, what to conceal, and what to teach, what to make our profession of, and what to know only by-the-bye ; how far, and where, and when to know them. And this is the very determining our determination I spake of for a fourth consideration. I shall set no other bounds either to our knowledge or object, or our determining ourselves to it, or in it, than what we have within the bounds of the text, because my determination is to hasten to the knowledge of " Jesus Christ, and him crucified." To determine, then, this determination of S. Paul's, " not to know any thing," take we the words as they lie, and consider wlio it is that has thus " determined." " I," it is, that S. Paul himself it is, an Apostle, and a great knowing one too. Yet " I have determined not to know." Sciences 74 A SERMON ON GOOD FRIDAT. xTxiI below an Apostle, that become not him 1^ whatever they do others. The Apostles were to act all by the power of the Spirit; were not to study words and Actsxix. 8. human arguments, though we sometimes find them " dis- Acts xvii. puting " too, and quoting poets and human authors ; were not to pretend to such worldly wisdom, that the glory might be wholly God's, and the whole world con\dnced, that as the Christian faith was not established by mortal strength, nor settled by worldly power, so it was not persuaded by human wit or interests, and was therefore truly di^ane and heavenly. But, (2,) even the successors of the Apostles, the ministers of the Gospel, — though they have now only this ordinary way of enabling them to their oflBce, — are yet so to use their knowledge as if they used them not, their chief work being Christ's, and these only as ways to it, remembering their great business to be " to know Christ crucified," and to teach him, and not to know anything but in order to it ; at least, not to profess anything above or equal with it, that may swallow up the time which ought to be spent in divine employments. Thus this not knowing is first determined by the person : persons wholly interested in the business of heaven not to tui-n their studies into a business of the world, persons designed to an extraordinary office, not to deal in it by extraordinary means, but guide all according to that rule and way and work that God has set them. Bi;t the not knowing the secular sciences is not only Umited to spiritual persons ; there are limits vrithin which all must keep as well their ignorance as knowledge. When at any time they will determine not to know it must be (1) by efcpiva, by judgment and discretion, not promiscuously : such things as sound judgment propounds unnecessaiy, dangerous, or unfruitful. It must be (2) by a non judicavi quicquam, whatsoever knowledge we have of human sciences we must judge and reckon it as nothing, determine it to be no other than dross and dung, than building with hay and stubble, in respect of the knowledge of Jesus Christ, not anything to that. It must be, (3,) too, without putting any estimate upon A SERMON ON GOOD FRIDAY, 75 ourselves for any such knowledge ; we must still think we Shrmon know nothing whilst we know no more. " Moses," a man, as S. Stephen styles him, "mighty in words and deeds, and Actsvii.22. learned in aU the wisdom of the Egyptians yet when God would send him of his errand, considering that, tells God he was not eloquent, neither heretofore nor since he had spoken to liis servant, but slow of speech and slow of tongue. And Isaiah, that seraphic prophet, cries out, he is a " man isa. vi. 5. of unclean lips so little valued they all their knowledge, when they had but a glimpse of that great knowledge God was now imparting to them. How much soever we think we know before, when we once come to the knowledge of Christ, or but our thoughts to come to know a taste of the riches of the fulness of the knowledge of Christ, we then know we know nothing, count ourselves dolts and idiots, mere fools and blocks, for squandering away so much time and cost and pains upon those empty notions whereby avc are not an inch the nearer heaven, and it may be, the further from God, after all our labour. Then only we begin truly to know, when we can pass this sentence upon ourselves, that we know not anything; when we are so humble that we think so, at least think not anything of ourselves for all we know. (4.) We must " determine not to know any thing " at aU of human sciences or natural reasonings, rather than to determine ourselves by it, renounce it rather, all knowing, and turn all to believing ; not fix our faith upon natural principles, or believe no further than we can know ; rather than so, we had far better know nothing, set it up for a resolution, however, in the matters of faith not to know, that is, not to go about to determine them by reason : for the "natm'al man" he understands them not ; tliey are foolishness iCor. ii.l4. unto him ; a foolish thing to him to talk of a God incarnate, of a crucified Saviour, of a rehgion whose glory is the cross, and reward he knows not where nor when. Or, (5,) he is only " not determined to know any thing ;" so the negative is truly joined, not to his knowledge, but to his determination, " not determined if he know it he counts it but by-thc-bye ; his main business is something else ; human knowledge is but by-the-way and obiter ; he intends 76 A SERMON ON GOOD FRIDAY. Sermon them not for liis doctrine^ nor yet to prove or stablish his doctrine upon them, as upon foundations, nor preach moral and natural philosophy for di\inity ; but to advance both the one and the other : all philology, language, and history, to the service of Christ and the glory of his cross ; to use our rhetoric, to set forth his sufferings, the merit, and benefit, and glory of them : our natural philosophy, to find us out the God of nature in all his works : moral philosophy and history, to dissuade vice and encom-age virtue, even by the light of nature : the knowledge of the heavens and heavenly spirits, to declare his excellent and wondrous works : our criticisms, to sift out truth, and our languages to express it : in a word, not so much to know any of them, as God through them ; not them properly, but Christ Jesus by them. There is no fear of human sciences thus determined. Yet there is one way more to determine our not knowing by, — by the persons with whom we have to do. Our doc- trines, — for so we told you, and for the chief meaning here Ave tell you now again, to know here signifies to teach, — our doctrines are to be proportioned and fitted for the auditory. It was no meaner a man's practice than S. Paul's, to the weak to become as weak, to gain the weak ; to the weak and simple, not to speak mysteries and speculations ; to them that were without law, as without law, plain, honest dealing, not quii'ks and quillets, to gain such ; not to know any such thing among such as they. Yet sometimes, upon the same ground, to do quite contrary, to confound the wisdom of the world, by that which that counts foolishness ; the strength of the world, by that it reckons weakness ; the honourable things of the world, by things which that esteems base and ignominious. The Corinthians gloried in their learning and eloquence; S. Paul, to confute their vanity, undertakes to do more by plainness, and rudeness of speech, and igno- rance, than they, all of them, can by all their wisdom and rhetoric ; among them, he will make no use of anything but the contemptible knowledge of the cross of Christ, and yet do more than all their philosophers and orators. "VMiere learning will serve but to ostentation, and the ear only tickled by it, or human applause not edification, schism not peace, the issue of it ; among them, "not to know any" such A SERJION ON GOOD FEIT)AY. 77 thing, is best of all ; for " let all things be done," says l"^^^^"^ the Apostle, "to edification;" and if that will be done best ' ' " -'- by plainness, to use plainness ; if by learning, to use that ; ^'"^ as the " you " are that are to be edified, so the " I," the minister to deal with them ; if they be puffed up with human knowledge, to humble them to the A B c of the cross, to exalt and preach up that above all knowledge whatsoever ; if divided into schisms by the several sects of philosophy, or the masters of them, to unite all again into one, as so many pieces into one cross, among them to cry up no knowledge, but thence or thither. So then, now to sanctify all our secular knowledges and ignorances, thus we are to determine them : to know our times, and place, and persons for them ; to keep measure and order in them ; to profess none that are wicked, or only vain and curious, and to no profit ; to submit our knowledge to faith, and our determination to the Church's ; not to over- value them, or ourselves by them, but only make them hand- maids to guide us to the cross of Christ, and there with Mary JNIagdalcn and the good women, stand weeping at it ; " not to know any " of them otherwise; to resolve &nd deter- mine nothing of Christ by them, and " not to know " them where they w^ill know no submission and order. I come now to our knowledge, and it is indeed the only saving one, "Jesus Christ, and him crucified;" nothing save that, — nothing to that. For you may now take notice, that it is not an absolute determination " not to know," a decree for ignorance, but a determination with a but, " not any thing save ;" then save something, something to bo known still. Some have been blamed for making ignorance the mother of devotion, yet themselves that blamed them have advanced it to be the mother of religion, now, whilst they set up mere ignorants, — I might say more, — to be the apostles of it ; fit teachers, I confess, of their religion, which so much abhors the cross of Christ as to cast it off their own shoulders upon other men's, and the name of Jesus, as to reckon it superstition to respect it. But this great preacher of the cross, as much as he seems ^ "determined not to know," had yet languages more than 1 8. 78 A SERMON ON GOOD FRIDAY. Sermon all these Corinthians he writes to, — teUs them of it too; though he will not boast of it, " disputes " even in Corinth, in Actsxix.8. the " Synagogue" of the Jews, and in the "schools" of the Acts x\di^' Grentiles ; quotes Heathen poets too to the men of Athens, 28. and to Titus, — that we may know that the preachers of the 1 us 1. Qospel may read other books besides the Bible, — shall never read that to understand it if they do not. It is only in some cases and with some persons, we are not to make profession of them, and merely too upon private determination, as our own wisdom and prudence shaU direct us ; not that God or Christ has determined the least against it. God would have his people to seek his law at the mouth of the priest ; and Mai. ii. 7. adds the reason, — because " his lips should keep knowledge." And Christ Jesus, though he made poor simple fishermen his Apostles to divulge his Gospel, yet he would not have Matt. XV. the ''blind lead the blind," for fear of "falling both into the 14 . . ditch ;" and therefore promises to give them wisdom, — such Luke xxi. " wisdom as all their adversaries should not be able to gain- say," — and sends down the Holy Ghost, with the gifts of tongues to sit upon them aU ; so little is there to be said for the ignoratit and unlearned man's teaching from them, who before they went about that work were so highly furnished and endued. And though the Apostle here resolve the Corinthians to make no profession of those great know- ledges ; yet it is to shame them only from the great estimate and confidence they set upon them, and reduce them to humility, and into order, and to edify them, that he chooses and prefers to speak among them but five words in a known tongue, before aU languages to no purpose. And indeed, all tongues are too little to speak of that the Apostle is here about, " Jesus Christ, and him crucified ;" aU knowledges not sufficient to make us know him, and teach him as we should. We had need have all tongues and know- ledges, — aU words and eloquence, to set it forth. Well then, at least let us about it, to see what it is " to know Jesus Christ, and him crucified." It is the deter- mination of this determined knowledge "to Christ," "to Christ Jesus," " to Christ Jesus crucified ;" to this only, and no other object among them. A knowledge this, the most profitable, the most happy, A SERMON ON GOOD FEIDAY. 79 the most glorious, — even eternal life it is, " to know Jesus Sermon Christ." Nor docs his crucifying abate anything of the ! L glory of it. S. Paul makes it his only glory ; with a " God "^^^^^ ^^ i'- forbid that he should glory in anything," as here, " not know Gal. vi. 14. any thing " else, " but in the cross of the Lord Jesus Christ." Indeed, hence flows all our happiness : the wound in his side, is the hole of the rock in which only the soul can lie secure J the water that issued out thence, is the only laver to cleanse it in ; the blood, the only drink it Uves by ; the wood of the cross, the only tree of life ; the title of it, better to us than all the titles of the earth ; the reproach of it, better than all the honours of the world ; the pains of it, sweeter than all the pleasures under heaven ; the wounds, better cordials and restoratives to a sick soul than all the physic nature or skill aflFords. There is not a grain of that holy wood, but of more worth than all the grains of gold that the Indies can afford. There is not a vein in that crucified body of Jesus, but it runs full with heavenly com- • fort to us. There is nothing in " Christ crucified," but man glorified. Who, indeed, would not be determined to fix all I his knowledge here — to dwell here for ever? But so im- I mense and vast is this happy subject, that I must limit it ; yet I shall give you notions that you may improve, whilst I tell you " to know Christ crucified " is to know , him as we do other things by the four causes of it : the J efficient, the material, the formal, and the final. So to ^ know him, is to know who crucified him, for what he was , crucified, how it was he was crucified, and to what end he was crucified? J It was (1) his own love that moved him to it, — it was God I that sent him and delivered him up to it,— it was Judas that [i betrayed him to it, — it was both the Jews and Gentiles that had the hand in doing it. And what know we hence but this : his infinite goodness, God's unspeakable m^j-cies, man's ^ base ingratitude ; this mystery in all : how vastly God's , purposes and man's differ in the same business, how in- ^ finitely good and gracious God is, even where men are most wicked and unthankful. Know we then, (2,) the material cause of his sufferings for a second, and the matter for which he suffered was our 80 A SEKMON ON GOOD FRIDAY. XXX^I ' " ^'"^ transgressions of my people/' says the Prophet, " was he smitten." And to know this is to deplore Isa. hii. 8. -^^ abhor and detest ourselves, who were the causes of so vile using the Son of God. Know we, (3,) and consider the formal cause, the manner of his crucifying, a death most cruel, most lingering, most ignominious ; to have his back all furrowed with whips and rods, to hang naked upon the cross by the hands and feet, and them nailed to it through the most tender parts, where aU the organs of sense are quickest ; to be given vinegar and gall to drink, when he most needed comfort and refresh- ment ; to be mocked and scoffed at in his sorrow too, derided by his enemies, forsaken by his friends as he hung; to have the weight of all the sins of all mankind upon him ; to have God as it were leave him to struggle under them without the least glimmering of his presence ; to see in his soul all the horrors of aU the sins of men; to feel in his body all tlie torments that a body so delicate beyond the bodies of the sons of Adam, by reason of its perfection, must needs feel beyond all others, and groan and die under the fury of an angry God, now \4siting for all the iniquity that was before or aftei', should be committed by the world. To know all this, and by this, no sorrows like his sorrows, is at least to sit doAvn and weep at it ; however, not to pass by regardless of it. And know we (4) the end why all this was? — even to redeem us from all our sins ; or, as it is in the chapter be- 1 Cor. i. 30. fore this, " That he might be made unto us, wisdom, and righteousness, and sanctification, and redemption;" that Heb. X. 19. " by his blood we might have entrance into the holy of holies, — into heaven itself." This you all know as well as I, — every one wiU say he knows it all. Yet I must tell you, you do not know it as you should,, if you sit not down, and sometimes determine your thoiights upon it ; unless you sadly meditate, and thank- fully think upon it ; unless you value the meditations and discourses of it above all other thoughts, all other talk; unless you set by other business ever and anon, to contem- plate this. To know in Christianity, is to do more than fiU the brain with Scripture notions, — it is to fiU the lieart too A SERMON ON GOOD FRIDAY. 81 with devout affections ; therefore we read in Scripture of an Sermon understanding heart, and wisdom is said, in the holy phrase, L to be seated there. And when the heart evaporates itself into holy affections, and desires Christ, then we are only said to know him. But, " to know Christ Jesus crucified," is more than so ; it is in S. Paul's meaning, "to be crucified with him," to Gal. vi. 14. " take up our cross and follow liim to make profession of him, though we be sure to come to execution by it ; to go •with him as S. Thomas exhorts, though we die with him ; [John xi. to be willing to suffer anything for him ; to deny our own ^^'-^ •wisdom and repute, and ourselves, for his service ; to be content to be counted fools for his sake ; our very wisdom and preaching, foolishness ; if we may save any by it, to count aU as nothing, so we may know him, and be known of him. We cannot think much, sure, to be crucified with him, who was crucified only for us ; to suffer something for him, who suffered all for us j if we but know and consider who it was was crucified, and for whom he was so, — the Son of God for the sons of men, — the most innocent for the greatest sinners, — the most holy for the most wicked, — for such who even deny him after all he has done for them. This speak we, this preach we, this profess we, this determine we upon with S. Paul to know, to think, to speak, to teach, to preach, to profess this, and nothing else ; ever crying out to him with that good old Father, Deus mens et omnia, Deus mens et omnia : " This crucified Jesus is my God and all, this Christ crucified is my God and all all my thoughts, all my heart, all my knowledge, all my profession ; he is all in all, I know nothing else, I value nothing else; I know him though never so disfigured by his wounds ; I will acknow- ledge him, though in the midst of the thieves; I am not ashamed of him, though full of spittle and reproach ; I will profess him, though all run from him. Alas ! I know not any thing worth knowing, if they take him away. And yet to know him has one degree more : When our understanding knows anything, it does (says the philoso- pher) become the same with it. So to know Christ, then, is to become like him ; to know Christ to be anointed, is to VOL. TI. G 82 A SEKMON ON GOOD FKIDAY. Sekmon be anointed like him also with holy graces ; to know him Jesus a Saviour, is to be a sa\iour to the poor and needy, to deliver the widow and fatherless from the hand of the op- pressor; to know him to be crucified, is to crucify our affections and lusts. Thus we know him as he is here, and by so knowing him here, we shall at last come to know him hereafter ; where we shall know him perfectly, know him glorified for here knowing him crucified, and all things then with him ; for now not knowing anything but him, know God, and happiness, and eternal glory, and ourselves par- takers in them all. THE FIRST SERMON UPON EASTER DAY. S. Luke xxiv. 4—6. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining (/ancients : and as they were afi'aid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? He is not here, but is risen. " And " to-day, the day " it came to pass." This the day Semion wherein this great perplexity both rose and was resolved. It rose from the not seeing " the body of Jesus " in the grave. Luke xxiv. It was resolved by the hearing here, he was risen thence. Thus rise the greatest perplexities still, and thus they are resolved. From the miss of Christ, which way soever, truly or falsely conceived by us, they come, and at the very hear- ing of him again they vanish. To be sure, they stay not at all after he " is risen," and we hear it ; and God will not let it be long before wc hear it ; he will not sufier those to be long perplexed that seek Christ heartily, affectionately, and devoutly, though with some error in their heads — as here, poor souls, they had — if they have no wickedness in their hearts, and spices and ointments, good works and charity, in their hands. Some angel or other shall be sent to them ere long, to pacify their troubled thoughts, to disperse their fears, and raise up their drooping heads. G 2 84 THE FIRST SERMON ON EASTER DAY. Sermon " Mary Magdalene, Joanna, Mary the mother of James," XXXIll. tt other women," found it so to-day. And to-day also, Luke xxiv. j^^j from this day now forward, shall we so find it too, if we seek our Lord but with that affection, that holy fear, that humiUty, as they ; so humbly bowing down our faces, so " afraid" to miss of him, so "perplexed" when he is from us. This is a day when perplexities cannot stay, fears cannot tarry with us, our heads cannot long hang down ; the news of it is so full of gladness, of comfort, and of joy. At the rising of this day's Sun of righteousness, our perplexities pass away as the clouds before the sun ; our tears melt as the dew before it ; and we turn up our heads like flowers to the sunbeams. It is a day the fullest of all good tidings, — as the seal and assurance of all the good news we heard before it. The Angels fly every where about to-day, even into the Matt. grave, with comfortable messages. " Why weepest thou ?" xxviii. 5. saysone; " Fear not," says another; "Why seek" you " among the dead ?" says a third. What do you at the grave? — " he is risen," says the whole choir ; he whose rising is all your risings, who is your Saviour now complete, and the lifter up \ of all your heads ; and go but into Galilee and you shall see ■ him. I But this only hearing of him must for this time content us ; ' we shall one day see him as he is; till then, if we hear of him with our ears, and feel him in our hearts, and see him in our conceits ; if so hear as to believe him risen, and our hearts listen to it (for the heart has two ears as well as the head, — nature has given to it such a form as has been observed , in the dissections, — to teach us that our hearts within us, as well as our ears without us, are to give ear to him that made, to him that saves them), if they do, we need not be the least perplexed for not visibly seeing him. All behevers that then were did not see him so ; five hundred, indeed, we read of all at once ; but they were not all that were then believers : Acts X. 41. " Not to all," says S. Peter, expressly, " but unto witnesses chosen before of God." There is a blessedness, and it seems, i by the manner of speaking, somewhat greater, for them John XX. " that have not seen, and yet have beUeved." Be we then content to-day to hear that he " is risen," , with the first news and tidings of it. From a good mouth I il THE FIRST SERMON ON EASTER DAY. 85 it comes, to good souls it comes, in good time it comes ; from Sermon the mouths of angels to good women, and very seasonably, ^' ^'^^^^ when they were " much perplexed," much "afraid," and much cast down for want of such a message. And though we can- not here see Christ as we desire, yet be we pleased to see ourselves, our own sad condition upon the loss of him, in these women's perplexities, fears, and downcast looks, — our way to seek him, humbly, with our faces down as not worthy to look up — reverently, with fear and trembling, as afraid to miss him — solicitously, much perplexed, to want him, as they were, in the text. And that we may not give up our hope, be afraid, or cast down for ever, look we upon the bright "shining garments" of the two Angels here (for these "men" are no less), — it is a joyful sight, — and rejoice at the good suc- cess that always follows them that so seek him — Angels and good news. The women found it here — heard the good news from the Angels' lips. You must be content to hear it from mine; yet you know whosays it, An(/elus Domini exercituum est; "The priest is the angel" or messenger — that is enough— " of the Lord of hosts ; " too much for me, poor sinful wretch. But look not upon me, but upon them that here first told the news, and see in the text these three particulars : — I. The sad condition, for a while, of those that either are without or cannot find their Saviour, Christ, in three par- ticulars : they are " perplexed," they are " afraid," they " bow .down their faces to the earth," they go all the while with downcast looks. II. The only ready way to find him, after a while, by being here " perplexed " for his loss and absence, by being " afraid" to miss him, by looking everywhere, up and down, to find him, or news of him ; going poring up and down, looking where we looked before, and casting down, not our " faces," but ourselves also " to the earth," in all humility, to search after him. III. The good success, at last, of them that thus diligently, reverently, and humbly seek him, in three points more : to see Angels, to be directed right, and be made partakers of the joyful news of a resurrection, of Christ's resurrection by them, who is both the ground of ours, and the first-fruits of them that rise. 86 THE FIRST SERMON ON EASTER DAY. Sermon The sum of all is this, — That though it sometimes fall out to us that we lose Christ, or cannot find him for a while, and so fall into perplexities and fears, and go up and Ao\n\ de- jected, with downcast looks; yet if we so seek him with a solicitous love, a reverent fear, and humble diligence, we shall meet Angels after a while, to comfort us and bring us news of our beloved Lord, and find him risen or rising in us ere we are aware. And the close of aU will be our duty, and the duty of the day, (1,) to make ourselves sensible of the per- plexed and sad estate of those that are without Christ, who have lost him in the grave, or know not where he is, or how to find him ; and thereupon, (2,) so set ourselves to seek him that we may be sure at last to hear of him, and be made partakers of his resurrection. It is a glad day, I confess ; yet I begin with the gloomy morn that seemed to usher it in to these poor women, — their sadness upon the imagined loss of their dear Lord, truly representing to us the sad condition of those who are deprived of Christ, or think they are so. The glory of the day wHl * appear brighter by this morning cloud; the news of the , resurrection wiU be the welcomer when we first see Avhat poor, troubled, frighted, dejected pieces we are without it ; we 4 wiU have the higher thoughts of him, now risen, when we feel how disconsolate a thing it is to be without him, even without his body here, though dead and buried. " And it came to pass," says the text, " that they were perplexed thereabout ; " and it will quickly come to pass that the best of us all will be perplexed to lose anything of our Lord's, much more his body, if we love him. They were good souls, such whose devotion and affection death itself could neither quench nor alter, that were so here, that we ] might know even devout and pious souls may both err con- cerning Christ, and sometimes want him too ; seek him some- times, with these here, where he is not, where we falsely imagine him. to be, and not find him presently neither, when t we look for him where we left him. j No wonder they here, poor Avomen, were so perplexed. ! Luke xxiv. Men, the great S. Peter, knew not what to say to it; " de- : parted, wondering." Indeed, it seems a wonder at the first, that such who love Christ so dearly, seek him so early, should ; THE FIRST SERMON ON EASTER DAY. 87 yet miss of him : that such, too, should be in so great an Sermon XXXIII error about him, as to think the Lord of life could be held '. in death ; but so poor a thing is man, that, as such, he is perpetually subject to error and mistake, and maj'^ thereupon easily lose the sight and presence of his Lord. The Spouse, in the Canticles, complains, her " beloved had withdrawn Cant. v. G. himself, and was gone ;" she " sought him, but could not find him;" she "called to him, but he gave" her "no answer;" and thereupon tells the " daughters of Jerusalem" that she is Cant. v. 8. " sick of love ;" that is, so perplexed and troubled at his absence that she is not able to hold up her head any longer, no more than these are here. Nothing certainly but doubts and perplexities can involve us when we have either lost our love or fear it ; to be sure, nothing but doubts when we have lost him who is the only truth that can resolve us ; nothing but perplexed ways when we have lost him who is " the way." Which way can we resolve on, when our way is gone? What can we think can hold him whom the grave cannot ? If in a sealed sepulchre, under a mighty stone, the dead body be not safe, where can we think to sit down in security ? To lose a token or remembrance of a friend's, how are we troubled ! but to have his body stolen out of the sepulchre, his grave rifled, and his ashes violated, how impatiently would we take it ! You cannot blame them for being much perplexed for so great a loss. I shall show it greater in the mystery. The body is the Church; and to have that taken from us, the Church, that glorious candlestick removed, and borne away we know not whither, what good soul is there that must not necessarily be perplexed at it ? What way shall we take when they have taken away that which is the pillar of the truth, and should lead us in it? Whither shall we go when we know not whither that is gone, where they have laid it, or where to find it ? Poor ignorant women, nay, and men too, may well now wander in uncertainties — as they do — fuU of doubts and per- plexities, fuU of cares and troubled thoughts which way to take, what religion to run to, what to leave, and what to follow, seeing the body — to which the eagles used to flock, the most eagle-eyed, the most subtle and learned used to be 88 THE rmST SERMON ON EASTER DAY. Sermon gathered — is removed away, and we have nothing to gather to, scarce a place to be gathered together in. Well may we now fear what wiU become of us, and what God means to do to us, how he intends to deal with us, having thus suffered our Lord to be taken from us. " Afraid " they were that they had lost him quite. I pray God we may have no cause to fear the same fear. When Christ was but asleep, the Apostles were afraid at a blast of Matt. viii. wind that rose, and " cry out they perish,'" whilst he but sleeps. Anything scares us, if Christ M^atcli not over us ; not the visions only of the night, but the very noises of the day ; any light air or report affrights us, and blows us which way it please, — to any side, any faction, out of fear. What hold, then, is there of us — what Little thing wiU not scare us when he is absent quite ? When his body, the Church, is removed from us, where can we stay our wavering sotds, or fix our trembling feet ? Christ was no sooner dead and gone, but away run all his disciples into a room together, and shut up John sx. themselves, "for fear of the Jews so coward-like and faint- hearted are we all when the Captain of our salvation is slain [Col.iii. 3.] before us ; nor can it be other, all " our life" being "hid in him," and all our spirit only from his presence. Part of these women's feai-, was at the sight and congress of the Angels. Even Angels themselves do but scare us if the Lord of the Angels be not by us. Nay, even God him- [Heb. xii. self is but a terror to us, and " a consuming fire," without Christ ; it is with him only, under the shadow and shelter of his wings, that we dare approach that inaccessible light, that consuming fire. Lose we Christ, and we lose all our confi- dence in heaven, all the ways of access to heavenly things, all the pleasure and comfort of them; we ai-e nothing but agues, and fears, and frights, — not courage enough even to look up ; we, with these perplexed souls, go bowing down om- faces to the earth. [Pi?. XXX. " Thou didst hide thy face from me," says holy Da\id, " and I was troubled;" the very hiding of God's face sore troubled him. What think you to hide his whole body Ps.xxxviii. would do then? Why, then he goes " mourning all the day Luke xxiv ^ong." So did the two disciples that went to Emmaus : they 17. walked sadly, and talked sadly, and looked sadly, like men THE FIRST SERMON ON EASTER DAY. 89 disconsolate and forlorn^ such as were ashamed to show Sermon their faces in the city, after this was come to pass ; durst not iJL look anybody in the face upon it. Alas ! how could it be otherwise with them ? All their hope was gone : he that they looked should have redeemed Israel could not redeem him- self; nay, his body stolen out of the grave, and conveyed they knew not whither. Well may they bow down their faces to the earth, having now little hope above in heaven, he being gone and lost by whom they only hoped and expected it. Indeed, if he be either so gone from us that we have uo hope to find him, or he be found in that condition in which there is no hope, — as there is none in a dead Saviour, wherever he be, — no wonder if our faces then bend wholly to the earth, if we look no further. Let us take our portion in this life, for we are like to have no other : without Christ, and Christ "risen" too, hither it is we fall, no looking higher, not an eye to heaven, so much as in a prayer, if we have not per Dominum Jesum, Christ Jesus at the end of it ; in and through whom only we can with confidence look for a bless- ing thence, and without whom at the end the prayer is to no II. Yet in as sad a condition as this we speak of, we are Inot utterly without hope if we again look upon the words at 1^. second view. For now, they as well decipher to us the condition of those that seek as of those that have lost their Lord and Master. We may be as much " perplexed " in our search as at our loss, as well " afraid " to miss as startled at our loss, as well " bow down " our " faces to the earth " in seeking as in sorrowing. And thus in the second view of the text it is. (1.) They had lost their Master's body, and were now not only troubled at the loss, but how to find it, where to look it. Surely, take but away his body — the Church, and the wisest of us will scarce know to find him ; one will run this way, another that way, after him ; one will stand weeping at the sepulclire, and think that a sad melancholy posture and business is rehgion only ; another will run thence from the sepulchre as fast as he can, and think the finding Christ so easy a business that it does not require either a groan or a sigh ; others will be walking to Emmaus, up and down^ now 90 THE i'lKST SERMON ON EASTER DAY. Sermon to One sect, now to another^ and from Jerusalem most com- monly, from the city of peace, out of the bonds of unity, every one by himself, which way pleases him, if Christ's body, — the Church, be once removed out of our sight. Our best way is, with the disciples, into our chambers alto- gether till we can get a better place, with all the company we can make, to our devotions and our prayers ; or if we will step out a while to the sepulchre, let it be but to pay a tear upon it, to vent our troubled soids, to express how we are troubled at our sins that have made us lose our Lord, or at our negligence that he is slipped from us whilst we were asleep, lulled in soft pleasures ; or at our slowness, that we come so late to seek him that he is gone before we come. This is so to seek as to be " perplexed thereabout," and there is no true seeking him without it. lleb.xii.28. But (2) with fear too we are to seek him; "with reverence and godly fear," that the only acceptable service and seeking Pliil. ii 12. of him " with fear and trembling," no hope either of Saviour or salvation without it. " Afraid " of the " two men in shining garments " they were here ; and if Angels, habited like men too and in so cheerful attire, be so terrible, what think you is that excellent Majesty : if we cannot see those IJev.xxii.g. our "fellow-servants," as they style themselves, without fear (for we seldom read of the appearing of an Angel but either coming or going he strikes some terror) how say some among us, that in the approaches to God we need not be afraid ? Alas, deluded souls ! they couceive not God, or Christ, as either of them should be conceived ; they neither seriously consider the majesty of God or Christ, nor their own unwortliiness, nor how hard a thing it is to find Christ, that are not afraid either to miss him in the search by their unskilfulness, or lose him by their sins. He that looks to be comforted by an Angel must not think much to be afraid, how great a claim soever he conceives he hath in Christ. [1 Johiiiv. "Perfect love," indeed, says the Apostle, " casts out fear," ^^■^ but it is servile fear and no other. Mary Magdalen, to [Luke vii. whom Christ bears witness that "she loved much," yet she also is " afraid." The more for that she loved so much, — for the more we love, the more we fear to lose the thing we love ; the more we love, the more we fear to offend the person THE FIKST SERMON ON EASTER DAY. 91 whom we love, nay, the more we fear to miss : and the Sermon more earnest we are to seek, the more likely are we to find 1_1 L ^vhat or whoever we set to seek for. Seek him with filial fear, or love and fear ; that is the second. (3.) Yet if we seek Christ, we must also, thirdly, seek him with our "faces bowed down to the ground;" and that is (i.) the fashion of those that seek earnestly : and so he must be sought with all the earnestness we can. And it is (ii.) a token of diligence in the search, much like that of the poor woman that sought her groat, that lighted :i candle, swept her house, raked in the dust, looked into (■\ cry corner, peered into every chink to find it. Do we so in seeking Christ light up the candle of faith kindled from tlie flame of love; sweep we the houses of our souls with the besom of repentance ; look we into our dust, consider what \\ c are made of, what poor dusty things we are ; ransack • every corner of our hearts, every cranny of our thoughts, that we may, if not find him there, yet make all clean for him aijainst he comes ; and we shall commonly find he will come i;Uding in when we think not of it, we shall hear of some- thing rising in our dust after we have so raised it, by the breaking and contritions of repentance. And it is (iii.) the posture of humility, and of the humble lie will be found; they shall not miss of him whoever do; to them his grace, to them his ways, to them his dwelling. James iv.c. Tlie lower we bow down before him the higher will he lift us up. And, lastly, the " face bowed down to the earth " is tlie Idok of them that mourn: we must seek him as his father and mother did ; seek him sorrowing, sorry that we have been so long without him, that we so carelessly lost him; then, after a day or two, we shall be sm-e to find liim : nay, if our sorrow begins, as here in the morning of the day, if we begin betimes to be exceeding sorrowful, the morning shall not pass ere we hear at least some tidings of him : nay, we shall not stir from the grave, but we shall hear it ere we go ; some good Angel or other shall bring us some glad message or other from him, and tell us where he is. So it follows, " as they were perplexed, behold, two men stood by them in sliiniiig garments : and as they were afraid, and 92 TUE FIRST SERMON ON EASTER DAY. Sermon bowed dowu their faces to the earth/' this news they tell XXXIII. ^jjgj^^ ^^^^^ u risen." 's. ix. 10. '< God never faileth them that seek him/' says the Psalmist, never them that seek him as these did, with careful and troubled souls, such he never does refuse; — "A\-ith reverence and godly fear," such he never does reject ; — with earnest- ness, with diligence, with humility, with godly sorrow, those he visits presently either by himself or by his Angel. And, which is very observable, and as comfortable, " as they were perplexed, and as they were afraid, and bowed down," says the text, that is even when they began to be so, before their perplexities had misled them, or their fears undone them, or their faces licked the earth ; as they began only to hang their heads, and their spirits began to faint, and their souls to be troubled, " two men " on a sudden, whence they cannot tell, and which way they came there they knew not ; but there they stand to disperse both their sorrows and their fears by what they have to tell them. Three grand points we observe in this apparition of the Angels, to make that great success that those who faithfully and devoutly seek Christ may promise themselves upon it. 1 . They see a vision of Angels. It is their good hap ever to meet blessed spirits who seek the Lord of spirits, to meet them here, to be with them ever hereafter, to meet one or two of them here at times, to meet ten thousand times ten thousands of them hereafter. To meet them here (i.) even at the sepulchre in the midst of sorrow, even then to receive comfort from them, even in the grave, in our greatest afflictions. To meet them (ii.) like " young men," so says S. Mark, sprightly, and able to defend us. To meet them (iii.) in " shining garments," tokens of some exceeding joy and gladness, which we may expect, and shall find from them. To meet them (iv.) " standing " by us, that is, ever ready to comfort and assist us. To meet (v.) " two " of them together, not one single com- forter alone, but comfort upon comfort, deliverance upon deliverance, spiritual and temporal, one at the right hand and another at our left. THE FIRST SERMON ON EASTER DAY. 93 But, (vi.) lastly, hereafter to be sure we shall meet them Sermon in full choirs, when we rise out of our sepiilchres, then like '^'^•^^^^ " young men " indeed, both they and we, then to be always so, never die again, never grow old, nor our garments neither, but have them always shining. 2. The next point of the good success is to receive direc- tion from them. Two parts of it there are : first, to recall us from the wrong, and then, secondly, to set us right. " Why seek you the living among the dead ? he is not here;" that is the correction of our judgments and affections. " He is risen that is the setting them to the right. For a traveller, when he is out of the way, to be told he is so, is a thing any of us would take well ; and when we are straggling out of the way to heaven, going out of that safe, and fair, and happy way into the bogs of the world, and mires of lusts and ditches of hell, to have an Angel, " one of [.lob a thousand," as Job speaks, but a messenger of the Lord 23 of hosts to call out to us that we are wrong, is certainly a happiness if we understood it ; and such God sends always to them that seek him truly, if they will but turn their heads at the call and look after him. Well, but what says he that so calls out to us, why, " why seek you the living among the dead?" What is that? (i.) They " seek the living among the dead," that seek salvation by the law of Moses, long since dead and buried. (ii.) They " seek the living among the dead," that seek it by the works of nature, by the power of them : nature with- out grace is dead : Verebar omnia opera mea, says holy Job ; [Job ix. there is not in us one poor work to trust to. (iii.) They " seek the living among the dead," that seek salvation, that think to be saved by a mere outward hohness, by the outward body of rehgion without the inward Ufe, by forms of godliness, whether they be merely ceremonial per- formances of religion, or great shows and pretences of godU- ness without the power of it in their lives and conversations. (iv.) They, lastly, " seek the living among the dead," that seek Christ upon worldly interests, that take up their rehgion upon by-respects, that do it for carnal or worldly affections. But, say the Angels, " he is not here." Christ is not here; Christ the Saviour is not, that is, our salvation is not to be 94 THE FIRST SERMON 0.\ EASTER DAY. Sermon found in the law of Moses or by the law of works^ or in mere external performances or great pretences, or in worldly and carnal hearts, — they are but graves and sepulchres all, Avhich we too much and too often bury our souls in, and stand weeping by, and are much perplexed at if we cannot find it there, but must be forced from thence to a new search, as here the women are to leave these kinds of seek- ing, all of them, and betake us now to think of him as risen thence. For so the Angel says he is : " he is risen." And in this he both tells' us what to conceive of him, and at the same time to put off all our perplexities, and tears, and sorrows to rejoice with him. " He is risen." " Risen/' (i.) and not raised ; others, indeed, have been raised from death, the Sareptan's child, the widow's son ; one of these, Mary's brother, Lazarus ; but none " risen " but he : he raised himself, they did not so ; he raised them all, must raise us all too, will raise us by his resurrection. For, " Risen," that is, (ii.) his body risen, that is, we members of it to have part also in his resurrection ; for if our head be risen the members also will follow after. Must (iii.) in the interim follow him, so raise oui- thoughts above the earth as to seek him now above ; to seek those things which are above ; that is it the Angel directs us to, by telling us " he is risen," so pointing us where now to fix our thoughts, to leave the sepulchre to bemoan itself, to cast ofi' all the ways and paths of death, to tlu'ow off all worldly perplexities, fears, and sorrows ; or, in the midst of them, to take a ray at least from their " shining gai'ments," jmd put on the looks of joy and gladness. This both the direction they give us and the joy they make us partakers of. To tell us " he is risen " whom we seek, he is alive whom we bemoan for dead ; he that is our head, our hope, our love, our life, oui' joy, oui- comfort, our crown of rejoicing, he in whom we trusted, we may trust stiU, hope still, joy in him stUl, for " he is risen " and alive. That is the close we are now to make to-day, that the answer we are to give to the Angels' speech, that the appli- cation of the text ; to make it full, run we once more over it. Grow we, then, first, as sensible as we can of our sad con- dition without Christ, how the grave, — the last place of rest THE FirxST SERMON ON EASTER DAY. 95 IVom all troubles, — has nothing in it without him; how our suuls cannot be at quiet without him ; how our hearts cannot hut tremble when he is gone, our spirits faint, our faces look sad and heavj^, dull and earthy, when he is from us. Let us upon this sit down and weep and be troubled, and tremble ;it it, that we may not at any time give him occasion hence- lorward to desert us, or leave us comfortless at the grave, but send his Angels thither to direct and to conduct us to his joyful presence. When we are thus made sensible what we are without him, we then, secondly, certainly will make after him with all care and reverence, all earnestness and dihgence, all humility and devout repentance, troubled at liis absence, fearful of our own unworthiness, and truly humbled for our sins that drove him from us ; perplexed to lose him, fearful to offend him, vigilant to seek him, that so at last we may recover him ; for you see he is recovered from the grave, and may again be by us recovered to our souls. This the duty both our own necessities and the oppor- tunity of this great day require of us. The business we are next to go about exacts as much. We are with these women come here to seek the Lord's body, and I shall anon give you news of greater joy than here the Angels did the women. They say, " he is not here, but he is risen." I say, but "he is risen, and is here," will be here by and by in his very body. Your eye cannot see him, but your souls may there see and taste him too. " Lift up then your heads, O ye immortal gates, and be [Ps. xxiv. ye lift up, ye everlasting doors, that the King of Glory may come in." Look up and " lift up your heads, for your salva- [Luke xxi. tion draweth nigh." "Bow down your faces" no longer "to ^^'^ the earth," neither look here as to an earthly business. Look not sad but cheerful now to-day, (I hope you have looked sadly enough already in your chambers upon your sins,) you may here put on another face. Yet if you be somewhat " perplexed " and troubled at your sins, or " afraid " of your own unworthiness, or your souls and bodies bowed down as low as can be in humility, — I shall say you are the fitter to receive your joys, and to be made partakers of the Angels' company, which, as the Apostle tells us, are present in holy 96 TUE FIRST SERMON ON EASTER DAY. Sermon places ; and if ever there, there more especially, at so great a mystery as this, which they themselves bow down them- selves to look into, and wiug about us, say the Fathers, to assist the celebration all the while, you will be the fitter too to receive the joyful news that this day brings us, of Christ's rising ; being only so cast down and prepared in all humihty to receive it. Yet learn we something from the Angels too, as well as from the women : for " behold," says the text, as if it meant we should look upon them too, and learn by then- standing, constancy, aud resolution, by their clothing in " shining gar- ments," purity, and innocence, and all good works, whereby we are so to shine as to glorify " our Father which is in heaven;" by their correcting the good women's error, to correct our own, and not let our brother either perish or go astray for want of good and timely admonition, — a prime work of charity which this business so requires ; by their advice, no longer to " seek the linng among the dead ;" no more to seek Clu-ist for earthly profits or respects ; and by their so readily publishing the news of Christ's rising, to be this day ever telling it, every day thinking of it, and so living as if we believed a resurrection. So shall it come to pass, that however we come, we shall not depart perplexed, but in peace ; not in fear, but in hope ; not in sorrow, but in joy; and shall one day behold him risen, whom we now only hear is, and meet him with all his Angels " in shining garments," in the robes of eternal glory. He who this day rose, raise now our thoughts with these apprehensions, raise our thoughts to the height of these heavenly mysteries, make us this day partakers through them of his resurrection by grace, and in his due time also, of his resurrection to glory. THE SECOND SERMON UPON EASTER DAY. S. Matt, xxvii. 52, 53. And the graves ivere opened; and many bodies of saints which slept arose, and came out of the graves after his resurrec- tion, and went into the holy city, and appeared unto many. And this is the third day since the first of these was done. Sermon since "the graves were opened;" and tlie first day that all - ' - — L the rest, that the "bodies of saints arose," came forth, " went into the holy city, and appeared," — the blessed day of our " Saviour's resurrection." So we have both passion and resurrection in the text, and not amiss ; the one to usher in the other, — the passion, the resurrection, — both comfort- able when together : to see the passion end so glorious, the darkness of so sad an evening open itself at last, after a little respite, into so lustrous a morning,— the most lustrous that sun ever shone in, the most joyous thus to meet the grave and the holy city, Christ and his saints together. This day the very stones cry out, and send forth the deceased saints, as so many tongues, to speak the glory of their Redeemer. And if the " graves " open their mouths, can we hold our peace ? If the dead bodies of the " saints " appear to-day in " the holy city " to celebrate the day, shall not we appear with our living bodies in the holy mount, to do as much ? The " grave cannot praise thee, death cannot jsa xxxviii celebrate thee," says Ilezekiah ; and " the dead praise not Ps! cxv. ir. VOL. II. II 98 THE SECOND SERMON ON EASTER BAY. Sehmon thee, O Lord," says David ; yet here they do. They thought L then they could not, — we see now they do ; and shall not the living do so too ? " The li^'ing, the living, he shall praise thee," says Hezekiah ; and, " but we will praise the Lord," says David. That is agreed on both hands that the living shall : the father to the children, make known the truth of this day's great wonder, declare it one to another from generation to generation, — keep the day in remembrance throughout all generations. Indeed, if we be not more senseless than the day, more silent than the grave, the house of silence, we cannot hold to-day ; up and arise we will, and into the holy places to set [Ps. cxv. forth the wonders of the day. " They that go down," as the Psalmist speaks, " into the silence," and into the land Ephes. ii. where all things are forgotten, who are either " dead in trespasses and sins," or are resolved to forget all that their fathers have seen or done, or has been done for them, who are in the dark, the darkness of ignorance or error, departed from the Church, out of the marvellous light into the land of darkness ; they show not of these wonders among the dead in their own congregations, nor tell of the loving-kindness, faithfulness, and righteousness of this day, in that great de- struction they have made. But we will, I hope, we that are among the living stones, in the communion of holy Church, will praise the Lord, — do as much as the graves and now risen bodies, wherever we appear. For upon this day hang all our hopes. "We were hopeless till it came ; hopeless when it was come till we knew it, and no great hope of us if we forget it now it is. This day Christ rose out of the grave. If he had not risen, had had no resurrection, there had been no hope of ours. If nor hope nor resurrection, we had been of all men most miser- able; and if we do not thankfully remember both, we are but miserable unthankful wretches ; no sooner the day for- gotten, and such days put down, but all our happiness put down with them, we of all the nations under heaven pre- sently most miserable, miso'able times quickly after this happy day, with the rest of its attendants, was unhappily voted to be forgotten. So much does it concern oui- happi- ness with the " saints " in the text, to solemnize it in the THE SECOND SEKMON 0.\ EASTER DAY. 99 " city," if the city intend either to bo holy or happy, so Sermon much to make much, both of all texts and times, that may - '. bring it to our remembrance, all days and words, texts and testimonies, either of " Christ's resurrection " or our own. This text then among the rest, — wherein we have both a testimony and evidence of " Christ's resurrection," and a pledge and symbol of our own. Two general points, which we shall consider in the words. Or more particularly thus : A testimony of the truth of " Christ's resurrection," and an evidence of the power of it. A pledge of the certainty of our "resurrection," and a symbol of the manner of it, both of our " resurrection " to grace, and our " resurrection" to glory. The testimony of the truth of "Christ's resurrection :" — (1.) In the " bodies of the saints," arising, and " coming out of their graves." (2.) In their coming " into the holy city," and there appearing " unto many," telling and declaring it. The evidence of the power of " his resuiTcction " to be seen: — (1.) In opening the "graves." (2.) In raising the "saints' bodies that slept" there. (3.) In sending them "into the holy city." (4.) Sending them thither to " appear to many." The pledge of our "resurrection " it is : — (1.) That they that rise are of those that slept, saints and members of the same body with us. That, (2,) it is no phantasm, no fantastic or mere imagined business, for they " appeared to many." The whole business of their " resurrection " is a symbol and signification of ours, both of that to grace and that to glory. (1.) Of that to grace : the grave, and sleep, the symbols of sin and sleeping in it, the bodies rising thence, of the souls rising out of sin ; their going " into the holy city," of the souls passing from sin to righteousness and holiness ; their appearing to many, of this righteousness manifested and appearing unto all. A symbol (2) it is of the " resurrection " unto glory, where the grave first opens, then the body rises, then "into the holy city," into new Jerusalem it goes, and there appears and shines for ever. Thus you have the text opened as well as the graves ; we must now go on to raise such bodies of doctrine and comfort out of it as may bring us all " into the holy city," serve to H 2 100 THE SECOND SERMON ON EASTER DAY. XXXIV ^^^^ here^ and happy hereafter, partakers here of the first resurrection, and hereafter in the second. He that here opened the graves, and raised the dead bodies out of their sleep, open your ears and hearts, and raise your understandings and affections, that we may all of us have our share in both — rise first to righteousness, then to glory. " Christ^s resurrection" is the pattern and ground of both ; we therefore begin with that, with those words first that bear witness to the truth of it, that Christ is risen. A double testimony we gather of it in the words, from the rising of the dead saints, and from their appearing. It was a sign indeed that the resurrection was well towards, when the graves began to ojien ; we could not but see some- what of it even in those dark caverns, when they once began to let in the light ; some hope of rising, even when a body begins to yawn ; some hope the body might come ere long to recover its long-lost liberty, when the prison doors were wide set open, and the shackles of death knocked off the legs ; some sign and hope, I say, it would be so, that there would be a resurrection of some, of some one or other, by and by. But the graves being opened at Clirist's passion, they could be but hopeful prognostics at most of " his resurrection;" a testimony it could not be ; but when out of these opened graves the saints arose out of their sleep, they could tell us more certain news of it than so. And being but members of that body of which Christ Jesus was the head, we must needs know the head is risen when the body is got up ; the head first ere any member could, be it never so holy, never so Eph. V. 23. much " saint." He is " the head of the Church," says the Apostle, and the Church the body ; and if any part of the body be raised to life, the head you may be sure is — first too. l^Cor. XV. For if Christ be " the first-fruits of them that sleep," and Rev. i. 5. " the first-begotten from the dead," as he is styled ; if we see others risen, other dead bodies walking and alive, there is no witness more true than that He is. The first-fi-uits ever l^Cor. XV. before the crop : " Christ the first-fruits, afterwards they that are Christ's," says S. Paul — out of order else ; and the " first- begotten " ever before all the rest ; second, and third, and fourth, and all witness the "first-begotten" was before them. THE SECOND SF.RJIOX ON EASTER DAY. 101 ■ llic first-bci'otteu from the dead," risen before the other Sermon ° Y V Y I V And it seems it is not a single witness ; they were many dead bodies here that rose ; and " in the mouth of two or Dcut. xvii. three witnesses " " shall every word be established," much ^^i^^^ more in the moutlis of many witnesses. xviii. 16.] And if these be from the dead, sui'ely then the most in- credulous will believe. " Naj^, Father Abraham," says Dives, Luke xvi. " but if one come from the dead, they will " believe, yea, and " repent " too. Here is more than one, — here is " many," that not so much as any of Dives's brethren, — the most voluptuous, secure, customary, and obstinate sinner,— can be incredulous after this, or have reason to doubt the truth, or have the power to contradict it. To satisfy either par- ticular curiosity or infidelity, God does not use to send us messengers from the dead : he sends us to " Moses and the Luke xvi. prophets " there, for our instruction ; does not press men from hell or heaven, or raise them out of their beds of rest, to send them on an errand to us, (though perhaps little can be universally, though ordinarily it perhaps may be, defined in this particular, for the ignorance we are under of the con- dition of the bounds and limits of the dead.) " If they will not believe Moses and the prophets," says Father Abraham, " neither -will they believe if one rise from the dead." If they will not believe the living word, the word of tlie living God, no likelihood that they should believe the word of a dead man, especially when they cannot be certain but it may be the devil, the father of lies and falsehood. But not of one only rising from the dead, — that to be sure ; no man so simple to venture his faith upon a single testimony, and such a one as that. Or if he would, God does not use to do extra- ordinary miracles, Avhere the ordinary means of probation or information are sufficient. But in this great business that concerns all mankind, he is pleased to step out of his ordinary course to give us, for once, some extraordinary satisfaction, that all ages afterward might be sufficiently convinced of the trutli of Christ's resurrection from heaven and earth by the testimony of the dead and living, that there might be no occasion hereafter to doubt for ever. lie raises, therefore, a great company to attend 102 THE SECOND SERMON ON EASTEfi DAY. Sermon the tiiumph of his Son's resurrection, and to bear witness W Y 1 17 And as it is not a single witness, so it is not, secondly, a single testimony; it is not fi'om their rising only, but from their going into the city, and there appearing unto many. For sure neither their journey nor appearance was to tell stories of the dead, what is done either in the grave, or heaven, or hell, to satisfy the curious soul with a discovery of those chambers of silence, or the " land where all things are forgotten ; " and therefore all forgotten, that we may know they remember when they come thence to tell us nothing that is there ; their business was to wait upon their Lord, that had now set them at liberty from the grave, and divulge the greatness and glory of his resurrection. When Moses and EUas appeared upon the holy mount, at Christ's trans- Luke ix. figuration, talking with him, S. Luke tells us, they " spake of his decease, which he should accomplish at Jerusalem." And it is highly credible the discourse of these saints with those to whom they appeared, was of his resurrection. Theii" going into the city was not merely to show themselves, nor their appearance merely to appear, but to appear witnesses and companions of their Saviour's resurrection. Nor is it probable that the saints, whose business is to sing praise and glory to their Lord, should be silent at this point of time, of any thing that might make to the advancement of his glory. Yet you may do well to take notice, that it is not to all, but " to many " only, that they " appeared : " to such, as S. Peter tells us of Clirist's own appearance after his resurrec- Actsx. 41. tiou, as were " chosen before of God," "'witnesses" chosen for that purpose, that we may learn indeed to prize God's favours, yet not all to look for particular revelations and ap- pearances. It is sufficient for us to know so many saints that slept arose to tell it, — that so many saints that are now asleep, S. Peter, and the twelve, S. Paul, and five hundred brethren at once, all saw him after he was risen — so many millions have fallen asleep in this holy faith, — so many slept and died for it, that it is thus abundantly testified both by the dead and living, both by life and death, even standing up and dying for it ; and a Church raised upon this faith TllK SECOND SERMON ON EASTEE DxVY. 103 through all the corners of the earth, and to the very ends of Sermon the world. XXXIV. But to know the truth of it is not enough, unless we know the benefits of Christ's resurrection : they come next to be considered ; and there is in the words evidence sufficient of four sorts of them : — (1 .) The victory over sin and death both — " the graves were opened." (2.) The resurrection of the soul and body ; the one in this life, the other at the end of it — " many dead bodies that slept arose." (3.) The sanctifica- tion and glorification of our souls and bodies ; the dead bodies tliat arose out of the graves " went into the holy city." (4.) Tlie establishing us both in grace and glory : they " appeared unto many." All these, says the text, after "his resurrec- tion," by the force and vii'tue of it. (] .) Indeed, it seems "the graves were opened," death almost \ anquished, and the grave near overcome, whilst he yet hung upon the cross, before he was taken thence ; death's sting taken out by the death of Christ, and all the victories of the grave now at an end, that it could no longer be a perpetual prison ; yet for all that the victory was not complete, all the regions of the grave not fully ransacked, nor the forces of it utterly vanquished and disarmed, nor its prisoners set at liberty, and itself taken and led captive, till the resurrection. It is upon this point S. Paul pitches the " victory," and calls l Cor. xv. in the Prophet's testimony ; upon this it is he proclaims the triumph, — " O death, where is thy sting ? O grave, where is l Cor. xv. thy victory?" — even upon the resurrection of Jesus Christ, \\ hich he has been proving and proclaiming, the whole chap- ter through, with all its benefits, and concludes it with his l Cor. xv. " thanks " for this great " victory." So it is likewise for the death and grave of sin : the chains of sin Avere loosed, the dominion of it shaken off, the grave somewhat opened, that we might see some light of grace through the crannies of it, by Christ's passion ; but we are not wliolly set at liberty, not quite let out of it, the gravestone not perfectly removed from the mouth of it, till the Angel at the resurrection, or rather the " Angel of the Covenant," by his resurrection, remove it thence— remove our sins and iui(|uities clean from us. (2.) Tlien indeed the dead soul arises ; then appears the 104 THE SECOND SERMON ON EASTER DAY. Sermon second benefit of his resurrection ; then we rise to " right- XXXI V '- eousness " and " live ; " then we " awake to righteousness," 1 Pot.ii. 24. j^jj^ " sin no more." So S.Paul infers it,— " That like as Rom. VI. 4. ' Christ was raised from the dead by the glory of the Father, even so should we also walk in newness of life." This resurrection, one of the ends of his ; our righteousness attri- buted to that, as our redemption to his death. From it it comes that our dead bodies arise too. Upon that Job grounds it, — his resurrection upon his Redeemer's. Jobxix.25. "I know that my Redeemer Uveth." "Well, what then? Why, I know too, therefore, that "though after my skin worms destroy this body, yet in my flesh I shall see God." The Apostle interweaves our resurrection with Christ's, and Christ's with oui-s ; his as the cause of ours, oui's as the eflFect 1 Cor. XV. of his, (a good part of 1 Cor. xv.) If Christ be risen, then M e ; if we, then he ; if not he, not we ; if not we, not he. And in the text it is evident, no rising from the dead, how open soever the graves be, till after his resurrection, that we may know to what article of our faith we owe both our deliverance from death, and ovir deliverance into life here in soul, and hereafter in our bodies, by what with holy Job to uphold our drooping spirits, our mangled, martyred, crazy bodies, by the faith of the resurrection ; that day, the day of the Gospel of good tidings, to be remembered for ever. (3.) So ranch the rather in that it is a day yet of greater joy, a messenger of all fulness of grace and glory to us, of the means of our sanctification, of our rising saints, living the lives of saints, holy lives, and of om' glorification, our rising unto glory ; both doors open to us now, and not till now ; liberty and power given us to go " into the holy city," both this below and that above, now after " his resur- Kom.iv.25. rection," and through it. " He rose again," says S. Paul, " for our justification ;" to regenerate us to " a lively hope iTet. i.3. "blessed be God" for it, says S.Peter; that we might be Horn. vi. 5. " planted together in the likeness of his resui'rection," says S. Paul ; grow up like him in righteousness and true holiness ; and when the day of the general resui-rection comes, rise then also after his likeness — be conformed to his image — bear his image who is the heavenly, as we have borne the image Phil.iii.21. of the earthly — " om- vile body " changed and " fashioned like THE SECOND SERMON ON EASTER DAY. 105 his glorious body, according to the working wlicreljy he is Sermon able to subdue all things to himself ; " whereby, in the day of his resurrection, he subdued death, and grave, and sin, and all things to him. (4.) And to show the power of his resurrection to the full, there is an appearing purchased to us by it — an appear- ing here in the fulness and lustre of grace, such as may appear unto all men to be such — not a few, but many, many graces, all graces obtained by it ; nay, " it does not yet appear i Johu iii. what we shall be " by it, but " when he shall appear, we ^' shall be hke him," says S. John ; our righteousness and glory last for ever. " He died once," says the Apostle, " but being [Rom. vi. raised, he dieth no more no more did these in the text ; no ^ J more shall we, but live for ever. Not only grace and glory, but perseverance in the one and eternity in the other, appa- rently no less accruing to us by the virtue and efficacy of his resurrection ; good news from the grave the while, and from the late-raised prisoners of it, who are now, thirdly, as well the pledges of the certainty of our resurrection, as the idences of the power of Christ's. A double pledge we have here of our resurrection, — one from the " many dead bodies of the saints that slept, arising out of their graves ; " the other from their going " into the holy city," and their appearing " unto many." In the first, then, are four particulars to assure us of it :— (i.) We find dead bodies here arising, to assure us such a thing there may be, such a thing there is, as a resurrection of the body ; that bodies, be they never so dead, may be quickened, — never so corrupted, may rise incorruptible ; you may see them rising here. And, (ii.) " Many " of them there are, that we may sec it belongs not only to a few, to some particular persons ; this many is but the usher to S. Paul's " all " — " we shall all " arise and ijom. xiv. " stand bcfoi-e the judgment-seat of Christ." (iii.) Saints' bodies they are said tobe, and they are our fellows, members of the same body ; and if " one member be honoured, i Cor. xii. all the members are honoured with it," says S. Paul. Indeed, the " bodies of the saints" only shall rise with Christ, rise to enter "into the holy city;" but all shall rise; for " all" ^liall appear, "everyone to receive the things done in his 2 Cor. v. lo. 106 THE SECOND SERMON ON EASTER DAY. Seemon body, accordiug to that he hath done, whether it be good or .1 L bad " they that have doue good, to the resurrectiou of life ; John V. 29. and they that have done evil, unto the resurrection of dam- John v. 28. nation," says He that rose himself to-day. " For aU that are in the graves shall hear his voice, and shall come forth none be left behind, though the best come first. The saints have only the prerogative, not the only privilege of the resurrection. For, (iv.) it is said the " bodies" of them that " slept," that we may know that all that sleep, that all that die, shall awake again and rise at last. He that lies down only to sleep, lies down to rise ; and good and bad, how sad soever the one's dreams be, how full of terror soever be the wicked man's sleep in death, are both said to sleep. Jeroboam and Reho- boam, Baasha and Omri, and Ahab, and Joram, are said all of them to sleep with the fathers, as well as David and Solo- mon, and Joash, and Hezekiah, obdormierunt simul, they all sleep together the sleep of death, and so shall like- wise rise together; though as there is difference in sleep, some sweet, some horrible, so in rising too, some sad, some joyful when they awake ; but sleep necessarily intimates and supposes some awaking and rising after it ; it is else some- . what more than sleep. Thus, by the rising of the dead bodies of these saints, so many rising, rising as men out of their sleep, not as saints out of a privilege, we have one strong ; pledge of our resurrection, of which they only lead the van I after our great Captain, the Lord Jesus Chi-ist. A second we have given us, from both their going "into the holy city," and their appearing " unto many." ' [Acisxxii. It was not in obscuro ; "this thing was not," as S. Paul speaks, " done in a corner," not in a house or churchyard, (where are all the apparitions we now hear of,) not in a country village ; no, not an ordinary city neither, but in the great metropolis, Jerusalem itself; called holy for what it had been, not what it was, — for it was now the most sinful city, — or called holy yet for the Temple's sake, that yet stood firm : an item, by the way, to teU us how long a city may be styled holy, so long as the Chui-ch stands sacred and inviolate in it, and no whit longer. But be the city holy or not, that which is done there by many, is not likely a private . business, has witnesses enow to give credit to it. THE SECOND SERMON ON EASTER DAY. 107 But to put all out of question, the tliere appearing " unto 1™^^ 1 many," will certify it was no phantasm, no particular fancy, I or imagination of some silly, simple, or timorous persons, but a business of the greatest certainty ; whether you take "many" for the "many," or many people and folk together, or for " such who were before chosen," as the Apostle speaks, " to be witnesses," to whom the " resurrection " should be revealed, as to men of credit, repute, and understanding. Nor does the word " appearing" any way prejudice but con- firm it, — the word ive<^avLa6r)aav, is from efi^avL^o), to make plain and certify ; to give us a full knowledge and mauifesta- Jo'i" ^iv. tion of a thing, so used, when either persons or things really xxi'ii. 22 ; and truly appear before us. So the publicness of the place, ^ • the number and fitness of the persons, and the way and . j manner of appeai-ance, is evidence enough of their real ' I resurrection, and a second pledge to us that it concerns more than themselves, (though themselves were "many," , even the " many" they " appeared to," too ;) whole cities, all ? cities, holy and unholy, all the world, of which that city was 1 but an emblem and signification ; a place from whence God did as it were, out of his own house and palace, dispense his s providence through all the earth ; and the saints besides r thus going after the resurrection "into the holy city," an g intimation whither the saints go when they are risen ; the Q whole action, a symbol of what is done in both the first and second resurrection ; what we are to do in the one, and id expect in the other, or what is done both in the one and the other ; and so, lastly, we now consider it. J { For the similitude the first resurrection, or the resurrec- 1, tion of the soul from sin to righteousness, bears to this a j of the dead bodies in the text, we have it very like both for le thing and order. it I The graves in which the soxxls he buried, are eitlier our 111 corruptible bodies, or corrupt passions, or stony hearts, or et continued ill customs, which so entomb the spirit, that it ty lies dead without any spiritual life and operation. The [J opening of the graves, is the loosing the chains of those ji earthly aflfcctions, bodily depressions, wicked habits, and ite hardened hearts. The souls that are dead in trespasses and sins, are those dead bodies fuller of stencii, and worms, and 108 THE SECOND SERMON ON EASTER DAY. Sermon rottenness, tlian any dead body whatsoever, full of infamous XXXIV. stinking sins, worms of conscience, and worms of con- cupiscence, rotten resolutions and performances; continuance in sin is the sleep of death. Holy purposes and resolutions are the rising out of it. Walking thenceforward in the ways of righteousness, is going into the holy city, and the letting our righteousness so shine before men, that God may be glorified, is the appearing unto many. And the order is as like, — our justification or spiritual resurrection well resembled by it. God first, for the merits of Christ's death and passion, breaks open the stony heart, looses the fetters of our sins and lusts, all worldly corrup- tible affections in us ; opens the mouth of it to confess its sins ; then the soul rises as it were out of its sleep, by the favour of God's exciting grace, and comes out of sin by holy purposes and resolutions ; resolves presently to amend its courses ; then next it goes into the holy city, by holy action, endeavour, and performance ; so goes and manifests its reconcilement to the Church of God, — and at last makes its resurrection, repentance, and amendment, erident and appa- rent to the world, to as many as it any where converses with, that 'all may bear mtness to it, that it is truly risen with Christ, now lives with him. This the order, this the manner of our first resurrection, from the death of sin to the life of grace. Our second resurrection to the life of glory, is but this very resurrection in the text acted over again. As soon as the consummatum est is pronounced upon the world, — as soon as Christ shall say, as he did upon the cross, " All is finished," the end is come, the Archangel shall blow his trumpet, the graves open, the earth and sea give forth their dead, and the dead in Christ shall rise first ; then they that 1 Thctis. iv. be alive at his coming ; " for if we believe that Jesus died and rose again, even so them also that sleep in Jesus shall God bring with him;" and they shall "come out of theii* graves, and go into the holy city," the new Jerasalem that is above, and there appear and shine like stars for ever. Indeed tlie ungodly and the wicked shall arise too, and appear be- fore the great tribunal; but not like these " saints," for "into the holy city " they shall not come. Rise and come forth THE SECOND SERMON ON EASTER DAY. 109 they shall, but go away into some place of horror, some Sermon gloomy valley of eternal sorrow, some dark dungeon of ever- II lasting night, some den of dragons and devils, never to appear before God, but be for ever hid in the arms of eonfusiou and damnation. As for the godly, the " holy city " is prepared for them, — for us, if we be like them. Saints and angels are the in- habitants of this " holy city," — no room there for any other ; if our bodies then be the " bodies of" holy " saints," then " into the holy city " with them, and not else ; no part in the new Jerusalem, if no part in the old ; no portion above, if none below ; no place there with angels, if no communion here with " saints no happiness in heaven, if no holiness on earth. They are the " bodies of the saints," you hear, that go " into the holy city," —they that rise from the sleep of sin, and awake to righteousness, — that rise from the dust of death, to the rays of glory. And this now may hint us of our duty, to close with them for the close of all. It has been shown before what is the first resurrection, without which there is no second, namely, a life of holiness : a dying to sin, and a living unto God. And this is a resurrection we are not merely passive in, as in the other. We must do somewhat here towards our own resurrection, at least to finish it. We must open our mouths, which are too often, what David styles, the wicked man's throat ; even open sepulchres, and by con- fession send out our dead, our dead works, confessing our iniquities ; we must awake out of our sins, and arise and stand up by holy vows and resolutions ; rear up our heads, and eyes, and hearts, and hands to heaven ; " seek those things that are above, if we be risen with Christ get up upon our feet, and be walking the way of God's command- ments, walking to him; get us "into the holy city," to the holy place, make our humble appearance there ; express the power of "Christ's resurrection" in our life, attend him througli all the parts of it all our life long. This the great business we are now going to, requires of us more particularly to come to it like new-raised bodies that had now shaken off all their dust, all dusty earthly thoughts, laid aside their grave-clothes, all corrupt affections 110 THE SECOND SERMON ON EASTER DAY. Sermon that any way involved them, and stood up all new, all fitly XXXI composed for the " holy city," dressed up in holiness and newness of life, — thus come forth to meet our new-risen Saviour and appear before him. This the way to meet the benefits of his passion and resui-rection : for coming so with these saints out of their graves, Christ's grave also shall open and give him to us ; the cup and paten wherein his body lies, as in a kind of grave, shall display themselves and give him to us ; the spirit of Christ shall raise and advance the holy elements into lively symbols, which shall effectually present him to us, — and he will come forth from under those sacred shadows, into our cities, our souls, and bodies, if they be holy ; and his grace and sweetness shall appear to many of us, to all of us that come in the habit of the resurrection, in white robes, with pm-e and holy hearts. Here, indeed, of all places, and this way above all ways, we are likeliest to meet our Lord now he is risen, and gone before us ; this the chief way to be made partakers of his resurrection, and the fittest to declare both his death and resurrection, the power of them, till his coming again. And to declare and speak of them, is the very duty of the day; the very grave this day, with open mouth, professes Christ is risen, and gives praise for it, that it is no longer a land of darkness, but has let in light ; no longer a bier of Psalm death, but a bed of sleep. But " shall thy lo\-ing-kindness, ^\xxvui. Q Lord, be known in the dark," or "shall the dead rise xip" again, "and praise thee?" Yes, holy Prophet, they shall, — they did to-day ; and if his losing-kindness shall not be known in the dark, the dark places shall become light, now the " Sun of righteousness has risen " upon them. But shall the dead rise up again and praise him, and shall not we ? Shall the graves open, and shall not our hearts be opened to receive him, nor our mouths to praise him for it ? Was it the business of the dead saints to-day, to rise to wait upon their Lord, and shall not the lisdng rise to bear them company ? Shall the whole city ring of it, out of dead men's mouths, and shall not our cities and temples resound of it ? Shall they teU the wonders of the day, and we neither mind the day nor wonders of it ? Surelv, " some evil will [2 Kind's * vii. 9.]^ bcfal US," as said the lepers at the gates of Samaria, " if we THE SECOND SEllMOX ON E.\.STEll VAY. Ill hold oiu- peace." It is a day of good, of glorious tidings, Skrmon and we must not, lest the grave in indignation shut her mouth upon us, and the holy city bar us out. Open we llicn our mouths to-day, and sing praises to Him who made the day, made it a joyful day indeed, the very seal of happi- ness unto us. Open we our mouths, and "take the cup of salvation," as the Prophet calls it; "the cup of thanksgiving," [|^»- <''''^'- the Apostle styles it, " and call upon the name of the Lord." [] Cor. x. Open our mouths now as the grave, and he will fill them. ^^ J Open oui' mouths as the grave, and be not satisfied, — give not over oiu' prayers until he do. Eaise we all our thoughts, and desires, and endeavours to entertain him ; go which way he shall send us, appear what he would have us, attend liim whithersoever he shall lead us ; and when he himself shall appear, he will lead our souls out of the death of sin I to the life of righteousness ; our bodies out of the dust I of death into the land of life ; both souls and bodies into (I the holy city, the new Jerusalem, where there shall be no I more death, neither sorrow, nor crying, nor any more pain, i but " all tears shall be wiped away," all joys come into our [Ecv. xxi. I hearts and eyes, and we sing merrily and joyfully. All I; honour and glory be unto Him that hath redeemed us from I death, and raised us to life, by the power and virtue of I his resurrection. All blessing, and glory, and praise, and I honour, and power be unto him, with the Father and Holy I Spirit, for ever and ever. THE THIRD SERMON EASTER DAY. Psalm cxviii. 24. This is the day which the Lord hath made ; we will rejoice and be glad in it. x'xx^V " T^^l^ is the clay which the Lord hath made." And if ever — day made " to rejoice aud be glad in," this is the day. And the Lord " made " it, made it to rejoice in. Trjv vTrarov iraawv twv rj^epwv, as holy Ignatius,^ a day of days, not only John xix. " a high day," as the Jewish Easter, but the highest of high days, highest of them all. A "day," in which the sun itself Ps. xix. 5. rejoiced to shine ; " came forth like a bridegroom," in the robes and face of joy, and " rejoiced like a giant," with the strength and \dolence of joy, exitltavit, leaped and skipped for joy " to run his course," as if he never had seen day before ; [Lukei.78.] only a little "day-spring from on high," as old Zachary saw and sung, never full and perfect day; the kingdom and power of darkness never fully and wholly vanquished till this morning light, till this day-star, or this day's sun arose, tin Christ rose from the grave, as the sun from his Eastern bed, to give us light, the light of grace and the light of glory, light everlasting. And this sun's rising, this resurrection of our Lord ajid Master, entitles it peculiarly the Lord's making. This "day" of the week, from this " day " of our Lord's resurrection, ' [S. Tgnat. Epi.st. (Interpol. ) ad Magnes. c. ix.] I \ i1 THE THIRD SERMON UPON EASTER DAY. 113 siyled Lord's day ever since. And of this day of the resur- Sermon rcction, the Fathers, the Church, the Scriptures understand it. Not one of the Fathers, says that devout and learned Hisliop Andrews," that he had read, (and he had read many,) but interpret it of Easter day. The Church picks out this I'salm to-day, as a piece of service proper to it. This very \( rsc in particular, was anciently used every day in Easter w cek ; c\idence enough how she understood it. And for the Scriptures, the two verses just before : " The stone wliich the builders refused, the same is become the head of the corner : this is the Lord's doing, and it is marvellous in our eyes," — to which this day comes in presently and refers, iipplied both of them by Christ himself unto himself in Matt. xxi. tliroe several places, — rejected by the builders in his passion, ^fj' ^^'^^^ — made the head of the corner in his resurrection ; the first Luke xx. of the verses applied again twice, by S. Peter, to the resur- Actsiv.ll ; rection. For these doings, these marvellous doings, a day ^ was made, — made to remember it, and rejoice in it, as in the chiefest of his marvellous works. And being such, let us do it. Let not the Jews outdo us : let not them here rejoice more in the figure, than we in the substance ; they in the shadow, than we in the sun. It is now properly Sunday, this " day," ever since, a day lighted up on pur- pose for us, by the Sun himself, to see wonderful things in, and as wonderfully to rejoice in. " Abraham saw this day " John viii. of Christ's as well as Christmas : saw it in Isaac's rising from under his hand, from death " as in a figure," says the Heb.xi.l9. Apostle ; " saw it and was glad " to see it, exceeding glad, — as much at least to see Christ and Isaac delivered from death, as delivered into hfe. Abraham's children, all the faithful, will be so too, to see the day whenever it comes. It now is come by the circle of the year, let us " rejoice and be glad in it." I require no more of you than is plainly in the text, to confess the day, and express the joy. Both are here as clear as day. Dies gaudii, et gaudium did ; "a day of joy, and the joy of the day." Easter day, and Easter joy; a day made, and joy made on it; a day ordained, and joy appointed; * [Andrewes. Of the Resurrection, Serm. VI. Anglo-Cath. Library, vol. ii. p. 270.1 VOL. II. I 114 THE THIRD SERMON UPON EASTEE DAY. Sermok God making the day, we making the joy upon it. Or if you L please, ordo diet, et officium diei ; " an order for the day, and an office for the day." The order for the day : " This is the day wliich the Lord hath made," ordered and ordained. The office for it : " We will," or, let us " rejoice and be glad in it :" ExuUemus et Icetemur ; an office of thanksgiving and joy ordained and taken up upon it. The first is God's doings, the second ours. And ours ordered to follow his, — J our duty his day ; the Lord's day requires, sure, the servant's duty. Both together, God's day and man's duty, make up the text, and must the sermon. But I take my rise from the day's rising. The Lord's order for the day : " This is | the day which the Lord hath made." Wherein we have, (1.) The day designed. (2.) The institution made. (3.) The preeminence given it. (4.) The institutor expressed. (5.) The ground intimated. (6.) The end annexed. "This is," designs the day ; God's making, that institutes it ; the Tj r)yi-kpa, the " the " gives it the preeminence ; the Lord is the institutor ; the ground is understood in the " this," tliis "day" when that was done that went before (ver. 22) ; and the end, by the annexing joy and gladness to it. Of these particularly and in order ; then of the office, exultemus, Icetemur, and in ea, outward and inward joy, and our drrecting and spending both upon it. But ho/3eta6e, " fear it not it is but an innocent robe ; no more hurt in it than in the Angel that wore it. It is tlie robe of innocence and the resurrection; no reason to fear it : " Fear not ye," not this bright appearance. No, nor (2,) that black one neither, of the ghastly counte- nances of the amazed soldiers. They, alas, are run and gone ! There was no looking for them upon him they had crucified. They indeed had reason to be afraid that the earth that trembled under them should gape and swallow them; that the grave they kept, being now miraculously opened, might presently devour them ; that he whom they liad crucified, now coming forth with power and splendour, might send them down immediately into eternal darkness for their villany. Nay, the very innocent brightness and wliites in which the Angel then appeared, might easily strike into them a sad reflection and terror of their own guilt, and confound them with it, — and I am afraid when the Angel's " long white garment does so still, it is to such guilty souls and consciences as these soldiers that it does so ; such who either betrayed their Lord to death, or were set to keep him there. Such, I confess, may fear even the garments of innocence that others wear. But they that seek Christ crucified may be as bold as lions. Non iiment Mauri jacula nec arcus, Nec venenatis gravidas sagittis, Christe, pharetras. Thy disciples, O blessed Jesu, now thou art risen, will fear nothing, nor darts, nor spears, nor bows, nor arrows, nor any force or terror, any face or power of man whatever. And ye good innocent souls, ye good women, " fear not ye," yoiu- own innocence will guard you ; these soldiers shall do j'ou no hurt ; their shaking hands cannot wield their weapons, nor dare they stand by it, — they are running away with all speed to save themselves. So, (2,) fear not them. Nor fear (3,) the quaking earth that seems ready either to snik them or sinks under them ; it is now even settling upon its foundation. The Lord of the whole earth has now once again set his foot upon it, and it is quiet, and the meek, 134 THE FOURTH SERMON UPON' EASTER DAY. Sermon such as seek Christ, they shall now inherit it. But " though the earth were moved," and though " the hills were Ps. xlvi. 1, carried into the midst of the sea," yet " God is our hope^" the " Lord is our strength," and we " will not, therefore, fear," says David. No, " though the waters thereof rage and swell, and though the mountains shake at the tempest of the same," do earth what it can to fright us, " God is a present help in trouble ;" why, then, should ye be afraid ? " Fear not." (4.) No, not, lastly, the very grave itself, that King of Terrors, that is now no longer so to you. Though tyrants should now tear your bodies into a thousand pieces, grind your bones to powder, scatter your ashes in the air, and disperse your dissolved atoms through all the winds, no matter ; this Angel and his company are set to wait upon your dust, and will one day come again and gather it together into heaven. Kom. viii. Nothing can keep us thence, nothing separate us, " nor life, nor death," says the Apostle. Fear nothing, then, at all : not ye, however; for " ye seek Jesus which was crucified." That is an irrefragable argument why you should not fear. And such give me leave to make it, before I handle it, as an encouragement of our endeavours ; an encouragement against our fears, before I consider it as an encom-agement to our work. And, indeed, ye who dare " seek Jesus that was crucified," amidst swords and spears, and graves, of what can you be afraid ? He that dreads not death needs fear nothing. He that slights the torments of the cross, and despises the shame of it ; he that loves his Lord better than his hfe, that dares own a crucified Saviour, and a profession that is like to produce him nothing but scorn and danger and ruin, he cannot fear. Ilium si fractus illabatur orbis, impavidum ferient mince : " The world itself, though it should fall upon him, cannot astonish him." Notliing so imdaunted as a good Christian, as he that truly " seeks Jesus that was crucified." And there is good reason for it. He that does so is about a work that will justify itself; he needs not fear that. He whom he seeks is Jesus, — one who came to save him from his sins ; he needs not fear them. This Jesus being i; i THE FOURTH SERMON UPON EASTER DAY. 135 crucified, has by his dying conquered death : " O death, Sehmon where is thy sting ? " He needs not fear that. And though ^^^"^^^ die we must, yet the grave will not always hold us, no more than it did him. " He is not here," nor shall we be always here — not always lie in dust and darkness ; no need to fear that. Nay, " he is risen " again, and we by that so far from fear that we know we shall one day rise also. For the chambers of death, ever since the time that Christ lay in them, lie open for a retui-n, are but places of retreat from noise and trouble, places for the pilgrims of the earth to visit, only to see "where the Lord lay." Thus is every comma in the text an argument against all fears that shall at any time stop our course in seeking Jesus that was cruci- fied. And having thus out of the words vanquished your feai-s, I am now next to encourage your endeavours : for " I know ye seek Jesus," &c. " I know it," says the Angel : that is, I would not only not have you be afraid of what you are about, as if you were doing ill, but I commend you for it, for it is well that you " seek J esus which was crucified ;" you need not be afraid, you do well to do it. Yea, but how dost thou know it, thou fair son of light, that they seek him ? Alas ! it is easy to be known by men and women's outward deportment, whom they seek. Let us but examine how these women sought, and we shall see. (1 .) They come here to his sepulchre ; they not only fol- lowed him to liis grave a day or two ago, — the common office we pay to a departed friend, — but to-day they come again to renew their duties and repeat their tears. Nor do they do it slightly or of course. They (2) do it early, " very early," as if they were not, Mark xvi. could not be, well till they had done it ; so early, that it was ^' scarce light; nay, "while it was yet dark," says S.John; they thought they could not be too soon vdth him they loved. They (3) came on with courage as well as haste. They knew there was a guard upon the sepulchre ; yet for all that, Matt.xxvii. ventui'c they would, — they feared them not. The day they knew, too, would come on apace, and there would be eyes upon them, so may be presumed not to be ashamed of their 136 THE FOUKTH SERMON UPON EASTER DAY. Sermon Master or their work. No, nor were they neither afraid X X X VT (4) of cost or charges, for Mark xvi. " They had bought rich spices," and sweet ointments, and had brought them with them " to anoint him." They were resolved to be at charges with him. That (5) would not be done without solemnity and cere- mony neither ; that they were resolved on too — resolved to pay their last duty to their Lord with all funeral solemnities and honours. And by this time we have more than a guess, when men "seek Jesns that was crucified." (1.) If they follow him day after day. (2.) If their devotions be so eager on liim, that they give him their attendance at the earliest hours, [Ps.cxxxii. " suflFer not their eyes to sleep, nor their eyelids to slumber, nor the temples of their head to take any rest," till they have found him. (3.) If neither the fear or shame of men can keep them from him. (4.) If the grave itself be more their desire than their fear, willing to be dissolved to be with him. (5.) If shame for his name be (as it was to the Apostles) the matter for their rejoicing. (6.) If, for his sake, they spare no cost upon his altars, which represent his tomb and present his body ; nor upon the poor, who are the members of his body. (7.) If they think much of no cost, pains, or time ; no duty or reverence too much for him. When we find any thus disposed and doing, we may confidently say of them. They " seek Jesus that was crucified," and we thus know it of a certain. And indeed we had need of good certain signs to know it by. For many there are that cry, Lord, Lord, and yet Christ himself does not know them he professes. Many that talk of the Lord Jesus, and pretend to cast out devils too, some- times, and do miracles in his name ; have his name the Lord Jesus commonly in their mouths, and talk of it at every turn; yet if you mark it, it is one King Jesus; if any Jesus, it is in his kingdom, not on his cross ; not Jesus crucified. No; the doctrine of the cross was to the Jew a scandal, and to these men fooUshness. The very sign of the cross dis- turbs them. Fools they were thought, you know, a while ago, that would take up the cross and follow him, when they might with more ease follow him in his kingdom, (as was THE FOURTH SEKMON UPON EASTEK DAY. 137 then much talked of when the kingdom was in their own Skhmon hands,) and reign with him. But whatever was the business 1 t of those times, the business of this is, Jesus crucified. And if we had no other proof that they still seek not " Jesus which was crucified," but that they are yet ashamed to give any reverence to his name, so to acknowledge him; ashamed too, of the very badge of Jesus crucified, the sign of the cross ujion which he was ; not only ashamed of it neither, but not ashamed to oppose it, and write and preach against it, and disturb the peace of the Church and simple souls about it; if, I say, we had no other ai'gument against them, that they seek not " Jesus which was crucified," I know not how they w ould invalidate, and less, answer it. He certainly that cannot endure the sign, -would less endure the thing itself, nor seek him certainly that hung upon it, if he must succeed him there. Nay, we ourselves, who profess right enough, live not, I am afraid, sometimes, as if we sought or served a crucified Jesus, or indeed a Jesus. Our devotions to him are dull and heavy, slow and careless ; we come to Church, as if we cared not whether we came or no ; we are niggardly and sparing in the embalming of Christ's body,— to the Church, and to the poor; we are afraid of pains and charges in his sc i vice; we are ashamed too often to be found doing well, lest the wits and gallants of the age should laugh at us ; afraid to be too ceremonious, lest we give offence to I know not whom ; ashamed of patience or humility, lest we should be thought poor-spirited Christians ; that is, the servants of so poor-spirited a Lord, that would rather suffer himself to l)e so horribly abused and crucified, than to head his Father's legions to fight for him. He that sees how we have kept our Lent, how we always keep it ; how little we mortify our lusts, how little we re- strain our passions, how much we indulge our appetites, how far we are from crucifying our sins, or subduing our flesh, or dying to the world ; how profuse men and women are in their apparel, how studious of vanities, how poured out in riots and excesses, how given up to their sports and pleasures, how continually taken up in some or other of these, when they are even walking to their tombs, and should 138 THE FOURTH SERMON UPON EASTER DAY. Sermon be thinking upon their graves ; how every day they still post ^^^^ ^' off all serious and religious thoughts, and never think of Christ or of his cross, — either what he did, or what he suffered for them, or what he would have us to do upon it ; he cannot but say, "I know ye seek" not "Jesus that was crucified." I see no balms in yoiu' hand, no spices in your laps, no tears in your eyes, no sorrow in your faces, no funerals by your garments, no solemness or seriousness at all in any of your demeanour, that carries any semblance of relation to Jesus crucified. All so loose, so fine, so quite of another fashion, that certainly it were a tyranny over my faith, to impose upon me to believe that you " seek " any such as a " Jesus that was crucified ; " that any such as you do so at all. I did not think to have made so severe an observation, but that I find men think commonly that strict devotion is but women's work, — they themselves may live with greater free- dom, — but so it is not ; it is only this seeking J esus we have spoken of, can really arm us against the grave, or fit us for the resurrection. And great persons do so too ; too often think it is for those only of lesser rank, the simpler and the mean ones ; they, forsooth, have enough to do to dress, and visit, and talk idly, and take a liberty from mom to night, answerable to their greatness, their fortune, or their youth. This story of Jesus crucified spoils all the sport, and lays aU their honour too soon in the dust. Well, not- withstanding, we had better all of us have the Angel here than they commend us ; his testimony rather that we " seek Jesus that was crucified," than their wits that make light of it. And yet, methinks, they here are but slenderly re- warded for it, for all their pains. Now they have done all, " he is not here." That we called the correction of their searcli. And however we think of it, it is a good rewai'd to have an Angel set to keep us right, to tell us when we do amiss. Ps. cxli. 6. Let me never want one, O Lord, to do so ; " let him smite me friendly, and reprove me." There are even " balms," says the Psalmist, that will " break one's head," and smooth ways we often stumble in. Smoothing and anointing does not always THE FOURTH SEllJtON UPON EASTER DAY. 139 ( urc us ; too often betray us. To tell us always, " O Sir, you Sekmon an' right ; you do well, excellently well," is but a way to ruin " iis. " Thou art the man," is better far; "you are out," — • he is not here;" " j'ou seek wrong," when we do so, as ne- cosary, as to tell us we seek right, when so we do. Indeed, rlic women were right, both for him they sought and the way tlu y sought him ; but for the place, that they were amiss in. E\ en " in many things we offend all," says S. James. For Jamesiii.2. ■• there is no man that sinneth not." And it is our happiness 2Chron.vi. w hen we are timely told it, that we go not wrong too long. And it was timely here, indeed ; the Angel would not have them enter in an error. It was a good work they came about, but he would not let them do it upon false principles. Men do so often — do that which is good upon a wrong ground; seek Christ too often so. Sometimes, (1,) they seek him in the grave; that is, in failing, dying things, in earthly comforts, or for such things ; but he is not there. Sometimes, (2,) they seek him in the graves of sins and lusts, whilst they yet continue in them ; whilst they are yet in their rebellions, schisms, pride, covetousness, malice, envies, and disorder, they pretend to seek him, even none but him ; but his body fell not, as those Israelites, in the graves of lust. He is not there. Sometimes, (3,) they seek him in a melancholy fit, in a humour sad as the grave, in a mood of discontent, aU godly on a sudden. They have buried a friend, or son, or wife, or brother — are disappointed of a preferment — have missed of an estate — lost an expectation ; and arc now, forsooth, for a tit of heavenj a seeking Christ ; but " he is not here ;" you \\ ill see it quickly, if the day clear up again ; the monk will quit his cell, the dog will to his vomit, he is presently where he was. Sometimes, (4,) they seek him in outward elements, in mere ceremonies and formalities, and mind no further ; think if we hear a sermon, or come to prayers, make a formal show of piety and religion, all is well. But if we bring not somewhat also within, some hearty inward devotion with us too, " he is not here " neither. A few linen clothes you may find, pei'haps, that look fair and handsome, and the external lineaments 140 THE FOURTH SERMON UPON EASTER DAY. Sermon of a sad, sober piety, like the dimensions of tlie grave ; but dead men's clotlies they are, and a grave, an empty grave, it is still ; if our hearts be taken up with them, stopped and bui'ied there, " he is not here." Sometimes, (5,) we seek him perfectly in a wrong place, where the malice of his enemies only thrust him for a time amidst dust and rubbish ; he is not there : he will be sought in " the beauty of holiness;" now "he is risen," there shall you find him ; for he does not love to dwell in dust, though amongst us that are so. We must find him a titter place to be in. Now " he is risen," and we are risen, our low con- dition changed into a higher, our poverties into plenties, our rags into robes, our houses almost into courts, it is fit his house and courts should also rise into^lustre and glory, and he not in badgers' skins whilst we dwell in cedars, nor lie upon the cold stones or earth Avhilst we lie upon silks and velvets. And now you see why it is when ive seek Clirist we so often miss him. We seek him where he is not to be found — amidst graves and sepulchres — whilst we are dead in trespasses and sins ; or buried over head and ears in earth and earthly interests ; or only in some sad distemper, when we are so weary of ourselves that we wish for death ; or only in dead elements and rites, without the life or spirit of devotion ; or with that slightness and neglect as if we thought anything good enough for him, or that he would be content with any clod of earth to lay his head on. But these are the mysteries of the grave. He was not to be found, lastly, even in the grave, without a mystery ; he could not be held in the grave they laid him. " It was not Acts ii. 24. possible," says S.Peter; God had promised he would not Ps. xvi.io. leave him there — that his flesh should "see no corruption." Here was the mistake these good women made ; they either understood not, or had forgot tliis promise ; and believed not his own, that he would rise again. This is that S. Liike's Luke xxiv. Angels even chide them for, for forgetting : " Why seek you," say they, " the living among the dead ? Remember what he spake to you wliile he was yet in Galilee, saying. The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again." It was a piece of THE FOURTH SERMON UVON EASTER DAY. 141 infidelity, it seems, now to seek liim in the grave ; so that Sermon ncU may tlie Angels ask them wliy they do it. '^^^^^ Indeed, our Angel here is not so rough; but you must know this was the first time of their error. When they had been told it once or twice before, — first, by S. Matthew's Angel, and then S. Mark's, that he was not there, it would make even an Angel chide, to see them still continue in the same mistake. At the first it is Angels' method to be smooth in tlie business of reproof. Nay, and sometimes to pave our way to it, with a " fear not ; " I do not mean to hurt you, — what I am to tell you is only for your good. This is but with Balaam's Angel, to stand only in our way with a sword drawn to hinder us from a fruitless journey; or, at the worst, but to smite us friendly witli it, that we may go no further on upon wrong surmises. And yet " fear not," — " he is not here ! " Is not the infer - enceill? Are they well joined ? Why, "he is not here;" and therefore fear seems a better consequence. If he be not ht'ie, we have lost all our labour, all our cost. If he be not licrc, somebody has stolen him hence, and taken away even tliat little comfort that was left us of seeing him once again, and doing our last oflfice to him. Thus Mary Magdalene John xx. complains indeed. Well, but for all that, depose your fears ; if you should find him here you might fear indeed, and despair for ever. He had deluded you, he had broken his promise ivitlr you, that he would come again ; he was no Savionr, but his body a mere dead trunk, like other men's ; your hopes w ere all taken away, and all of you undone for ever. But now he is not here, you may hope better, and dread no longer ; and I shall quickly put you out of all fear indeed, for I shall tell you now, " he is risen," as he said. iVnd now indeed, O blessed Angel, thou sayest something : away all my fears, " he is risen." ^Vhy then, (1,) he is above the malice of his enemies, and of all that hate him. They, and the soldiers that crucified liim, may be dismayed, and look all like dead men for fear, hnt I shall never be dismayed hereafter, seeing death has no more dominion over him. For, (2,) if he be risen, we shall rise one day too. If our head be risen, the body, ere long, will rise also. He is 142 THE FOURTH SERMON UPON EASTER DAT. Sermon " the first-fruits the whole lump, of course, will follow after. XXXVf. certain, that the Apostle tells us, that in him we are all 1 Cor. XV. already " made alive ; " and with indignation asks, how some i^Cor. XV. among them durst be so bold to say there was " no resur- 12. rcction of the dead," seeing " Christ is risen." But is he not rather raised than risen, (3,) that they durst say so ? Was it by his own power, or another's ? By his own, sure ; for all the Evangehsts say unanimously " he is Acts iv. 10. risen." Indeed, it is said, that " God raised him from the John X. 30. dead." It was so ; for he was God himself, " he and his Father one :" so God raised him, and yet he raised himself ; was not raised as the widow's son, or Jairus's daughter, or his friend Lazarus ; but so as none other ever were, or shall be raised and risen, and yet so risen as not raised by any but himself: that is a third note upon " he is risen." And (4) risen so as to die no more. All they did, but he not. He conversed awhile with his disciples upon earth, so by degrees to raise them too; but after foi'ty days he ascended into heaven. Risen, surely, to purpose — risen above all heavens — risen into glory. And if thus risen, we have good cause, (1,) to raise our thoughts up after him, entertain higher thoughts of him than before ; though then we knew him after the flesh, yet now with the Apostle henceforth to know him so no more. Good cause, (2,) if he be risen, to raise up our affections Col. iii.l, 2. after him ; " set oui- afi'ections," as the Apostle infers it, " upon things above," and no longer upon things beneath ; set them wholly upon him. Nay, and (3) raise ourselves upon liim ; build all our thoughts and hopes upon him ; build no longer upon sand and earth, but upon that Rock that is now risen higher than we, in whom Ave need fear no storms or tempests ; we cannot miscarry. And, in the meantime, lastly, now "he is risen," let us rise and meet him ; rise in haste with INIary, yet not to go to the grave to weep, as thc)^ thought of her, but to cast ourselves at his feet, and cry, " Lord, if thou liadst been here," — if I had found thee in the grave, my brother and T, and all my brethren, had died indeed, been irrecoverably ruined and undone. And yet, for all that, "come," now. THE FOURTH SERMON UPON EASTER DAY. 143 and " see where the Lord lay — be your own eyes your Sermon witnesses that " he is risen." XXXVI. And it is but just that in so doubtful a condition of affairs, and a change so unheard of, you should seek an evidence not to be contradicted. " Come," then, and " see " it ; the place will show it, and your eyes shall behold it. Indeed, that " he is risen," as he said, to a tittle, to a day, as soon as ever it could be imagined day, is an argument tluit not being here, he is truly risen. Yet it is fit that we sliould be certain he is not there. For it is fit that we should be able " to give a reason of [i Pet. iii. the faith that is in us," says S. Peter. We can neither ^^''^ believe unreasonable things ourselves, nor imagine others should believe them. We are not to take our religion upon trust from an Angel: si angelus de ccelo, says S.Paul; not Gal. i.8. from an Angel coming from heaven itself. Some Angel, it seems, thence, may, speaking to an absolute possibility, preach some other doctrine than what we have received ; " but believe him not," says the Apostle, if he do. But suppose an Angel thence can speak no other, yet there is an Angel that is from below, from the pit of darkness, that can transform himself into an Angel of light. We had there- fore need take heed to our own eyes, too, as well as to cm' ears. The best way to fix them is to look first into the gi ave of " Jesus that was crucified :" see what we can find there to make good what the Angel tells us, be he who he will. "Try the spirits," says S. John, "whether they betJohniv.i. of God," before we trust them. See whether things are as they are presented. It is but dark day yet; we may be deceived if we look not narrowly into the business, even to the very inmost corners and crannies of the grave. "Come s'-e," then, what is there. Nothing but the " linen clothes " that wrapped him in, John xx. says S. John, and "two Angels," says S. Luke. Well, this ^'ukg ^^iy was enough, indeed, to prove he was not there. But how 4. proves it that he was risen? Had not somebody stolen him tlieuce? The grave was closed, the stone was sealed, the guard was set, and who durst come to do it? His disciples ? ^Vhy, they were stolen away themselves for very fear. And it is not probable they would venture for him through a 144 THE FOURTH SERMON UPON EASTER DAT. Sermon guard of soldiers when he was dead, that ran from him when '- he was alive. The Jews ? "Why, they set a watch to keep him there. The soldiers ? Why, who should hire them ? or, why should they take money to deny it, if they were hired to it ? Besides, it was against the Jews' interests to give so fair a ground to tlie report of his resurrection, and his dis- ciples had so little subtilty to maintain so forlorn an interest as theirs, that it looks not like a piece of their contrivance ; and so poor a purse, God knows, they had that they could not fee so largely as to reach it. Nay, and the linen clothes left all behind, are a kind of witnesses against it. It is not probable they would have stolen the dead body and left them when they came to steal, and the laying them so in order by themselves requires more leisure than a thief's haste. So being clearly gone, and clearly none to own the theft, and none to prove it, and nothing to evince it, it is plain he must be risen, as he said. We have now, then, no more to do than " see the place Avhere," &c. And where he lay we call the grave : a good place sometimes to go into ; "the house of mourning better to go into than the house of mirth," says Solomon, who had tried both ; best to recal our wandering thoughts to prepare both for a comfortable death and joyful resurrection. But Christ's grave, or sepulchre, has more in it than any else. There sit angels to instruct and comfort us ; there lie cloths to bind up our wounds ; there lies a napkin to wrap up our aching heads ; there is the fine linen of the saints to make us bright white garments for the resur- rection. You may now descend into the grave with confidence; it will not hurt you ; Christ's body lying in it has taken away the stench and filth and horror of it. It is but an easy ijrhess.iv. quiet bed to sleep on now ; and " they that die in Christ do Rev.xiv. but sleep in him," says S. Paul, and "rest" there "fi'om their labours," says S. John. " Come," then, and " see the place," and take the dimen- sions of your own graves thence. Learn there how to lie down in death, and learn there also how to rise again ; to die with Christ and to rise with him. It is the principal moral of the text and the whole business of the day. In THE FOURTH SERMON UPON EASTER DAY. 145 otlicr words^ to die to sin and live to righteousness^ that 1^"^^"^ \\ hen we must lie down ourselves, we may lie down in peace j! ^ and rise in glory. I have thus run through all the parts of the text. And now I hope I may say with the Angel, " I know ye " also " seek Jesus that was crucified," and are come hither to that purpose. But I must not say with the Angel, " lie is not here." He is here in his word, here in his sacraments, here iu his poor members. Ye see him go before you when ye SCO those poor ghosts walk ; you hear him when you hear his word or read, or preached. You even feel him in the blessed sacraments when you receive them worthily. The eyes and c ars and hands of your bodies do not, cannot ; but your souls may find and see him in them all. Some of you, I know, are come hither even to seek his body too, to pour out your souls upon it, and at yon holy sepulchre revive the remembrance of the crucified Jesus; yet take heed you there seek him as you ought. Not "the living among the dead," I hope. Not the dead elements only, or them, so as if they were corporally himself. No ; " he is risen" and gone quite off the earth, as to his corporal presence : all now is spirit, though Spirit and Truth too ; truly there, though not corporally. " He is risen," and our thoughts must rise up after him, and think higher of him now than so, and yet believe truly he is there. So that I may speak the last words of the text with greater advantage than they are here ; " Come, see the place where the Lord lies." And " come, see the place," too, " where he lay ;" go into the grave, though not seek him there. Go into the grave and weep tlicre, that our sins they were that brought him thither. Go into the grave and die tlicre ; die with him that died for us ; breathe out your souls iu love for him, who out of love died so for us. Go into his grave, and bury all our sins and vani- ties in that holy dust. Go we into the grave, and dwell there r ever, rather than come out and sin again ; and be content ' 1' he see fit) to lie down there for him, who there lay down I'lr us. Fill your daily meditations (but now especially) u ith his death and passion, his agony and bloody sweat, his stripes and wounds, and griefs and pains. VOL. II. L 146 TUE FOURTH SERMON' OX EASTER DAY. Sekmon But dwell not always among tlie tombs. You come to •^^•^^ ' seek liim ; seek him then, (1,) where you may find him ; and [Col.iii. 1.] that is, says the Apostle, " at the right hand of God." " He is risen," and gone thither. And seek him, (2,) so as you may be sure find him. Not to run out of the story, — seek him as these pious women did; (1) get early up about it henceforward, " watch and pray" a little better ; he that seeks him early shall be sure to find him. Seek him (2) courage- ously ; be not afraid of a guard of soldiers ; be not frighted at a grave, nor fear though the earth itself shake and totter under you. Go on with courage, do your work, be not afraid of a crucified Lord, nor of any office, not to be crucified for his service. Seek him (3) with your holy balms and spices, the sweet odom's of holy pm-poses, and the perfume of strong resolutions, the bitter aloes of repentance, the myrrh of a patient and constant faith, the oil of charity, the spicy perfumes of prayers and praises ; bring not so much as the scent of earth, or of an unrepented sin about you ; seek him so as men may know you seek him, — know by your eyes, and know by your hands, and know by your knees and feet, and all your postures and demeanours, that you " seek Jesus that was crucified let there be nothing vain, or light, or loose, about you ; nothing but Avhat becomes his faith and religion whom you seek, nothing but what will adorn the Gospel of CIn-ist. You that thus " seek Jesus which was crucified," shall not Avant an Angel at every tiu-n to meet you, to stand by, support and comfort you in all your fears and sorrows, nor to encourage youi' endeavours, nor to assist you in your good Avorks, nor to preserve you from errors, nor to inform you in truths, nor to advance your hopes, nor to confirm your faiths, nor to do anything you would desire. You shaU be sure to find him too, whom your souls seek; and he Avho this day rose from his own sepulchre, shall also raise up you from the death of sin first to the life of righteousness, and from the life of righteousness, one day, to the life of glory; wlien the Angel shall no longer guide us into the grave, but out of it, — out of our graves and sepulchres into heaven, where avc shall meet whole choirs of angels to wel- come and conduct us into the place where the Lord is ; where we shall behold, even with the eyes of our bodies, " Jesu» THE FOURTH SERMON ON EASTER CAY. 117 tliat was crucified," "sitting at the right Imnd of God," Sermon :iiid sit down there with him together in the glory of the — '. lather. To which he bring us, who this day rose again to raise us lliither, " Jesus which was crucified." To whom, though cru- cified — to whom for that he was crucified, and this day rose li^ain to lift us up out of the graves of sins, and miseries, and izricfs, — be all honour and power, praise and glory, both l)y Angels and men, this day, henceforward, and for ever. Allien. THE FIFTH SERMON UPON EASTER DAY. I » i 1 Cor. XV. 19. If in this life onhj ive have hope in Christ, we are of all men most miserable. Sermon And if this daj' had not been, we had been so miserable X:XXVII. jjj^igg^^ without hope of being other. If Christ had not risen there had been no resurrection, and if no resiu-rection no hope but here ; then "most miserable" we Christians, to be sure, who were sure to find nothing but hard usage here, tribulation in this world, and could expect no other, or no better there. Happy then this day to us ; happy we that this day came, which opens to us a door of hope — have reason, therefore, to remember it, and with joj^ to keep it, as the first daAvning of a better hope, the day-spring of all our happiness. This day our Head is risen, and with him our hope has enlarged its borders, and made a prospect into the other world, sees some comfort there for our sorrows here. This day's bright- shining beams have lightened our eyes, that now we shall not sleep in death ; a Sunday indeed, the first true Sunday that ever shone, wherein the Sun of righteousness arose out of the chambers of the grave, to guide our feet out of misty darkness into marvellous light — out of the paths of the dead into the laud of the living — out of this miserable into a blessed life by Christ's resurrection. THE FIFTH 8EEM0N ON EASTER DAY. 119 I know the Apostle gathers liis argument somewhat other- Sermon w ise. If there be uo resiirrection^ saj^s he, then is Christ ^^^^ not risen ; if Christ had not, be not risen, say we, there is not, will not be a resurrection. To the same purpose both In- and we, both of us making Clirist's rising tlie cause, the iiiound of ours. If he, then we ; if not he, not we neither. Our grounds the same. And the inferences the same too. For whether we say, If there be no resurrection Christ is not risen ; or, If Christ be not risen there is no resurrection, we affirm both — Christ's l isiug and our own. And if either be false, we are found false witnesses, — both, nay all. Not S. Paul only, who saw liim last, but those also that saw him first — but " Cephas also [i Cor. xv. and the twelve " — but " five hundred brethren " at a clap, ^'^ m]\o saw him all at once. S. James too, and all the Apostles, xAio both eat and drank with him after his resurrection, who Ijarc witness of it, and preached it to the world, preached our nsurrection from it. False witnesses,— liars all, — all the Fathers, all the preachers ever since, who preached nothing so much as both the one and the other. So if either be i'alse, " our preaching is vain," (but that, perhaps, is little in [l Cor. xv. tlic world's account, who could peradventure willingly spare ^^'^ l)oth preachers and preaching too,) nay, but "yonr faith is also vain," 3'our hope is vain, "you are yet in your sins;" and when you die you perish, and " miserable" you are, both alive and dead. Miserable deceivers we, to preach, — miser- ably deceived, you, to ti'ust a Sa\aour who could not save himself, but is dead and perished ; miserable both you and wo, to continue in a religion so groundless, so unprofitable, so troublesome, so uncomfortable, so hopeless, whence little good is to be expected here and less hereafter, as it must needs be, if there be no other hope in Christ, but only here. But the comfort is, the text is but a supposition, — what Moidd become of us, if our hope were only here? Now, a mere supposition, as it infers a necessary consequence upon the supposal : so, being but a mere supposition, it as e^d- (U'utly proves a real truth contrary to the siipjjosal. " If in t iiis life only we have hope " supposes that so it is not truly, ugh, truly, so it might be. And we were " most miserable" 150 THE FirTH SERMON ON EASTER DAY. Skrmon says, in effect, that so we ai'e not, though upon the supposal — U ' so it would be. So that by this we have two general parts to handle in the text : (1,) What our " hope" might be, and what then might be the issue. It might be only "in this life" (such hopes there are) ; and then the issue would be misery. Then, (2,) what our " hope " is, and what, therefore, the success. It is not " in this life," therefore in the other ; or not " in this life only," then in both, — a double hope, a lasting and ever- lasting hope. And then the effect sure will be good ; if the other end in misery, happiness must be the close of this. The first of these is true only upon supposal, the second true without it. The first the Apostle only supposes, to prove the absm'dity of denying a resurrection, or om- hope in Christ concerning it ; the second he truly means, — that the Chris- tian's hope in Christ is not only here, and he is therefore the most happy of the world, because it is not, though if it were, he of all were the most desperately " miserable." The sum must be to teach us, (1,) where not to place our hope ; and, (2,) where to place it ; (3,) what is the effect of an ill-placed hope ; and, (4,) what of that which is rightly set. By both, showing us even the necessity of a resurrec- tion, and of a faithful expectation of it. And two kinds of " hope," now, with their several effects, shall divide the text — a false one, and a true one. I. A false hope. In Christ, " in this life only." And its effect : INIisery — misery, both in this life and iu the other. " Most miserable ;" " of all men most miserable," then, in both lives, to be sure. II. A true hope. Not " in this life only." "With its effect : Happiness — double happiness, here and hereafter both ; that also, not " in this life only ;" for if the other makes its oimiers the most miserable, this then, by the law of contraries, makes most happy in this world, as weU as in the other ; though there most, because there is most, — yet here too, because here is some. The first, " hope," and its effect, more plainly expressed ; the second, and its effect, as necessarily imphed; both of them together, the full contents of the text. I shall, for once, begin with the false hope, because the i THE riFTII SERMON ON EASTER DAY. 151 Apostle's purpose here secins more especially to be, to beat Skhmon down that ; wliich ouce done, a few words and a little time ^^-^ will serve for the other. And as the Apostle here docs but only intimate it, so it shall serve ns anon but to touch it^ lest we too much transgress the bounds both of text and time. To search then thoroughly into the vanity and misery of a hope that reaches short of heaven, we shall consider these four particulars : — (1,) That such a "hope" there is — a false hope in Christ. That (2) that which is in him "in this life only" is such a one. That, (3,) the effect of it is misery — all those ' it have it " miserable/' they that " have hope in Christ/' ill this life only," miserable they. Yet, (4,) of those, some ..Die miserable than others, some " most miserable;" we, of — we apostles, we the ministers, we the preachers of it, — " most miserable " of all, of all the rest. " If in this life only we have hope ; we, of all," &c. That a false hope there is, even in him who is " the hope I- Oencrai. of all the ends of the earth," I would we could not say. But f^i^e ■A false belief there is in him, nay, many false ones ; therefore j^"^^^''- '^"^ a false hope too, yea, many such. Tor all hope presupposes a belief ; and such as our belief, such is our hope also. We could easily, peradvcnture, bear it, were that hope only false which is in things below, in things transitory. Why ? They deceive themselves, are inconstant to themselves, no wonder then if so to us. Health loses itself when it fails its master; riches decrease not more to their owner than to themselves ; pleasure fades at the same time wherein it leaves the pursuer; honour becomes but air, when it is departed iVom him it honoured ; all earthly hopes only therefore fail us, because their own natures fail them; the things we hope for perish, and we therefore lose them. All this might be cndui-ed to be failed by failing hopes. But that a hope in him who cannot fail should fail us — a lio])e in him that cannot deceive should delude us, who could tliink it? Yet, too true it is. Such a hope, many such a one there is. When, though the object be right, or at least ma- terially so, even Christ our Saviour ; yet either (1) the for- mality, or way of apprehending him is wrong, or (2) the iri ound false, or (3) the reason none, or (4) the order ill, or -i the managing of it naught, or (G) the nature of it not ]52 THE FIFTH SERMON OX EASIER DAY. Skrmon right, or (7) the strength of it not competent, or the con- ^^^^ tinuance too short. We shall best understand what this false hope in Christ is, by considering what is required to What is re- make up that which is the true one. And to it are required, tniThopo ''^ (1,) a right apprehension, (2,) sure grounds, (3,) good reason, lu Christ. ^4^^ order, (5,) discretion, (6,) purity, (7,) steadfastness and constancy. The several ^1 True hope should have a right apprehension of its object, false hope as well as an object that is right. It is not enough to justify iv^th true ^^^^ hope that we say it is in Christ, unless it be in Christ ones. truly apprehended. To conceive Christ so to be the Sa^-iour of sinners, as remaining sinners ; to imagine he will give us heaven because we imagine it ; to expect he should violently draw us thither whether we will or no ; to hope that he will save us ■ndthout doing anything ourselves, is presumption, at the easiest I can speak it ; but some part of it is blasphemy, viz. to make Christ so to receive sinners as even to approve the sins, by taking the persons into favour, and justifying them, or declaring them to be just and righteous whilst they wilfully continue in them ; and so far from truth it is, as that himself jjrofesses he came not to save them otherwise than Matt.ix.l3. by " calling'^ them "to repentance." Yet, as bad a hope as it is, it is too common now, commonly professed and preached too, as well as practised, though most injuriously to Chi'ist, and as dangerously to themselves. (2.) " Hope," that is, true hope, should be well gi'ounded. Now there is a groundless one, — that must needs be naught. rs.cxix.81. The ground of hope is the word of God. " In thy word do I hope," says David ; and, that in the Scripture ye " might Rom. XV. 4. have hope," says S.Paul. That which hath other founda- tion is without foimdation. God's word, not man's comment ; Christ's promise, not man's fancy, must ground our hope. To hope we shall be saved only because we hope so ; to hope God will save us only because he is merciful, infinitely mer- ciful ; or that we shall to heaven because we persuade our- selves we are elected and predestinated, or conceive ourselves the only saints and darlings of the Most High ; to make either our own groundless and sudden hopes, or God's general mercies only, or temporal successes and prosperities (which arc common also to the most wicked), or rash and obscure THE ru'Tii soMox on eastkr day. 153 fancies of predestination and election, or our own merely Sermon imagined holiness and saintsliip ; or^ j'ct, some new revelation '_ or inspiration, or some extraordinary strange liglit and motion within us, (which may as well proceed from him who too often changes himself into an angel of light, as from the Father of lights, for aught we know ; nay, for we know it does so, if it be contrary to any parcel of God's revealed will in Scripture, that from God it is not, if it be so ;) upon any of these, T say ; nay, upon all of them together, (yea, though the prophets we h.ave chosen to ourselves, add their word to it to assert it,) to found our hope is to build it upon the sand, that when any storm shall come from heaven, any wind or tempest of God's displeasure beat upon it, — when tempta- tions, afflictions, or persecutions, sickness, or death, shall smite the corners of this specious building of our hope, down it falls, and in the dust, there lies our hope ; yea, the fall is great; so much the greater by how much the higher, the larger built. He that will ground his hope aright must not be too sudden. Qui crediderit ne festinet, says the Prophet : Let Isa. xxviii. him not be too hasty to believe. " He tliat believeth shall not make haste." To God's general goodness and promises he must add some inward feelings ; for his opinion of being predestinated or elected, he must find some ground from his eifectual calling, inward sanctification and renovation, con- stancy of faith and resolntion, as well as from God's goodness and mercy. His holiness and saintship too he must not measure by his own conceit, but by the square of God's commandments. Does he do that which is holy and just ? Then a saint — not otherwise, in the Scripture phrase. New revelations beyond the word of God he must renounce, if he mean not to reject the word of God as insufficient ; and his new lights and inspirations he must bring to the light of God's Avritten word, — his teacher's doctrines must be tried also by the same evidence and rule, and answer to it too, or his hope will be as groundless as his who never heard of Christ or God, — only serve to make him miserable. For so he is, and so will be, who thus fixes not his ground, who has nothing else but those foresaid imaginations to go upon. Nay, (3,) reason, too, is requii-ed to our "hope." " Be i I'et. iii. ready," says S. Peter, " always to give an answer to every 154. THE ri¥Tn sermon on EASTER DAY. Rtjrmon man that asketh a reason of the hope that is in you XXXVII. jjQpg without reason is an unreasonable hope, fit for beasts, not men; unreasonable to be required of reasonable men He that requires me to hope contraiy to reason, requires me either an impossibility or a folly. I cannot truly ho that which is impossible to my reason, that -which I really conceive impossible ; or I am a fool to go about, desire, or pursue it, whilst I think so. Hope above hope I must; Uom.iv.is. najr, "hope against hope" I may too, sometimes, as Abraham is said to have done ; that is, against the ordinary course of nature or affairs ; but then only though, when greater reason persuades me to hope against it than to fear Avith it ; when God expressly sends me word, or some other way assures me he will transcend the ordinary way with me, and not bind himself to laws of inferior nature and course, and then indeed it is greater reason that I should believe God than rely upon natural reason and ability or ordinary providence and common course. But then I must have either an Angel from heaven to tell me so, or an evidence from God which I can neither resist nor deny ; a full e^-idence, besides, that it is God that so assures me, that he it truly is who requires my belief; otherwise I am to trust no fuilher than reason will assure me, nor hope more, nor otherwise from Christ or God than true reason gi-ounded upon God's holy word and possibilities, and probabilities, too, will move me to. To hope other is but to be our own deceivers. (4.) True "hope in Christ" should be rightly ordered. First faith, then hope, then rejoicing in hope, then assur- ance, — not assurance at the first dash, nor rejoicing neither. Hope hath a kind of torment v.'ith it at the first, when the thing we hope for is either delayed or a great way off. The nearer we draw to it the lesser is our torment, the nearer aie we to our rejoicing. Whatsoever joy rises before we come somewhat nigh the thing we hope for, is either none or very little : and if faith enter us not into our hope, if hope be grounded upon opinion only, not on faith, it will scarce hold Rom. V. a shaking fit ; see the Apostle's oi-der, first, " tribulation," then "patience," then "experience," then "hope," then, and not before, that " hope " which " maketh not ashamed." Till you have been tried and tried again, patiently endurt •] * TJIE riFTlI SKUMOX ON EASTKR DAY. 155 lion and temptation, till your patience be grown into ^^^^^'^I'j lAiii licnce, till yon arc become an experienced Christian, H 1 lia\c had experience both of God's favours and his frowns, 1 arc become an experienced soldier in the Christian fare, one well versed in that holy trade, you cannot have ii' hope which maketh not ashamed." All hope that rises luit in this method will but shame you. In a word, first, tlu' " hope" of righteousness, in the order I have told you; tlu u the blessed "hope" of glory. All other is preposterous and no better in the upshot than that which is in this life (inly; for it will not hold, or not hold beyond it, though it tiillv never so much of another. No, without the hope of i it;hteousness here, — a hope that expresses itself by righte- ousness in this life,— no hope, no true hope, I am sure, of glory in the other. i').) There is a fifth "hope" that is as vain, which neither knows how to go about nor pursue its ends, nor entertain them neither when they come. A kind of people there are lay claim to much "hope in Christ;" yet, when good inutions arise within them to beget this hope, they either { ai t lessly neglect or wilfully quench them ; when God shows till in Avays to confirm it they mind it not; nay, when salva- tion itself seems to knock at their very doors they sit still, and stir not so much as to open and let it in ; or if it fall out that they entertain it, it is with so much vanity and M !l-conceit, so much empty prattle and boasting of itself, so nmch show and specious profession, that Christ, in whom it is pretended to be all, is least of all seen in it. True hope is never without humility and discretion ; it takes all oppor- tunities to confirm and raise itself; manages its motions with all carefulness, sobriety, humility and godly fear; ( xpccts nothing but what in prudence it may ; slips no time but what of necessity it must; uses whatsoever means it possibly can, yet without the least vain ostentation, to attain M liat it wishes and desires. (6.) To this end, sixthly, it endeavours after holiness. The "hope" that does not so is no true "hope in Christ" at all. " I'-vciy one that hath this hope pui'ifies himself," says i John iii. S. .lohu ; — " hath his soul purified in obeying the truth unto '^'^^^ j uulVigned love of the brethren," adds S. Peter. S. Paul 156 THE riFTIl SERMON ON EASTER DAY. Sermon Calls it a "hope of righteousness and the Psalmist joins XXXVlI. doing good. " Hope, and be doing good," as if there Gal. V. 5. could be no good "hope" without doing good, unless it did 3. ' ' purify us to all obedience and love. This is the only "hope in Christ " we read of for approved and sound ; a pure, holy, obedient, operative, charitable hope. Whatever hope else is said to be in Christ does but usurp the name, and is no such, and brings us no whither but to the end of the verse, to be " most miserable." Yet, (7,) steadfastness and constancy must be added to make " hope " complete. Upon faith it must be grounded, as we told you, and faith can admit no wavering. " Sure Hell. vi. 19. and steadfast," the Apostle calls it ; — " hope -n-ithout waver- Heb. .\. 23. ij^g " — anchor-hope, and helmet-hope, strong and sure. H*^!) v'' ll ^^^^ ' "^^^'^ ^™ wito the end," too. So sure as ' that it carries rejoicing with it, as if it had already obtained. No doubtful, sad, melancholic, wavering or unconstant piece of business, as the hopes of the world are, now up, now down, now merry, now sad; nor as those false hopes in Christ without ground taken up, without discretion pursued, and with impurities and impieties daily defiled, will one day prove. iThess. i.3. No, nor yet any impatient expectation, but a "hope with 2 Thess.iii. patience," as the blessed Apostle; a quiet and "patient waiting for Christ," to be content to endm-e anything, though never so hard, any time, though never so long, and think nothing too much for his sake. There are so many men's hopes of the contrary nature, so impatient of any service or hardship, or endurance for Christ, that with most it is come to more than an "if;" if they have only a false hope in Christ, so it is without an "if" too evident, too common, the more the pity. I have been somewhat long in discovering the false hopes we have in Christ, which little differ either from impudence or presumption, to say the least, because the religious world, as they would be accounted, is too full of them ; because so many deceive themselves with their false glitterings, and will needs be, forsooth, the saints, the only saints who "have hope in Christ," who neither know the nature nor feel the power of it. ]\Iore false hopes even in Christ there are, but such as may well be reduced to these heads ; as many THE FllTlI SEllMON ON EASTEll DAY. 157 hopes as false beliefs, and they are more than I can tell Sehmoh . more than any can ; more, however, than the day would '. us leave to tell you, if we would or could. \ " hope in Christ," (1,) that misconceives him ; (2,) a udless, (3,) unreasonable, (4,) preposterous, (5,) indis- t, (0,) unholy, (7,) a wavering, inconstant, and impa- luiit hope, are the only false hopes I have informed you of; you may reduce all others to them but this one behind, wliich the Apostle seems to imply by the rule of contraries, he tells us of a "hope" he had, which made "him use 2 Cor. iii. -Tcat plainness of speech," whereby he insinuates, that the J^^,^^ ... hope "through Christ to Godward" "by the ministration of 4,G. the Spirit, not the letter," as he styles it, delights not in a kind of canting language, which nobody understands but those of ilic same craft and occupation, none but themselves; no, nor themselves neither, — though by an uncouth kind of holy laiiij;uage, through spiritual pride, they would fain seem to ^pcak mysteries. No, "the Father of lights" uses no dark- lantern language. If they mean good why may we not understand them ? If they fear not the detection of their falsehoods, why do they cloud themselves and meanings in uuscripture-like phrases ? If they hoped like Christians they would speak like such, not like barbarians, and then should «e plainly understand them. For S. Paul's hope in the place forementioned, and the hope of the Fathers ever since, was in plainness of speech,— we know what it means, — from which these men so professedly swerving, we may justly suspect they are swerved also from the hope of the Apostles and all Christian Fathers,— have set up also a new hope dif- l( rent from theirs, and are become a kind of Christians ililfereut from them. This is a note you shall scarce meet \vitli; but the observation of the hopes of our times com- pared with those of the Apostles' times, and S.Paul's words, biought it to my hands ; and it almost seems the symptom, l)v thoroughly e.vamining it, of all false, heretical and ground- hopes through all ages in sects and heresies, as they ; the changing the Catholic and received phrase into I r terms: a new uncouth language for new and uncouth lis and hopes. liy what has been said you may now easily find out 158 THE Ftl'Tll SEUJIOX OX EASTER DAY. Skrmon whether your " hope iu Christ " be as it should be^ -whether ' it will make happy or miserable. And by the same you may as easily perceive how false hopes generally delude the world. Yet, to give you only a short prospect of them all together now at last, that you may see them fully and yet briefly too, take it thus : For men to play the devils and yet pretend to hope in^ God ; to study schism, faction, and contention, and yet preJ tend hope iu the " Prince of Peace to run all the ways of destruction aud yet hope salvation ; to strive for nothing but this world, this only in all their carriages, and yet hope foi another ; to look for their portion and happiness hereafter^ aud yet will needs have all that is here ; to hope for anothei life and lead this no better; to be so solicitous to place Christ's kingdom here, and yet mind none other but theii own ; to keep ado to set up " King Jesus " here, as they love to speak, and yet not suffer him to reign or rule in any of themselves ; to hope for the reward of peace-makers, to be called the saints and children of God, and yet be the only peace-breakers, peaee-distui-bers in Church and State, nay, and the great war-makers too ; to hope for the reward of being persecuted for Christ, and yet daily persecute him in his members, and that even for his sake too, for his religion and a good conscience ; to hope for the reward of the meek, the poor in spirit, the pure in heart, which amounts to as much as heaven and earth, aud yet be the most impure and proud and haughty, exalting themselves " above all that is called God," proud of virtues and graces, and proud of sins, enormous sins too, — are such riddles and contradictions, are such groundless, senseless, impudent hopes, that, whatever they pretend of Christ, they are not only such as are in this life only, fading, vanishing and vain, but so only in Christ, as in the mere sound and noise and echo of the name, and even the greatest injury that can be done it, the vilest abuse that ever the name of Christian hope yet suffered. Yet are we to proceed to another still. A hope in Christ, only for this life, the second particular we propounded, a hope that pretends no further than this present life. In this so much the more modest than the other, in that it pretends no further than it acts ; in this only different from the other. THE FU'TII SEllMON OX EAS'l'EU DAY. 159 'I'liis denies the rcsuiTCctioii, the other the i)o\vcr of it; this Skrmon more expressly, the other implicitly; this sometimes both ' " t \ in words and deeds, (so much the houester,) the other in deed only, in words never, so much the proner to deceive us. But who are they, now, whose hope in Christ is only in this life? Or, what is it to hope in Christ in this life only? ! .1 1 us see a little. (1.) They plainly "have hope in Christ in this life only," That hope wiio deny his resurrection. For if he be not risen, if he be |" ti,'i,I('Hro yet in the grave, and his body among the atoms of the dust, j?"!,- '!'" alas I there must needs our hope end too, — thither must it also, and uo, and sleep there for ever. He was no more than a poor "'^^^ niau as we, if he be not risen ; and if our hope be in man \. hose breath is in his nostrils," then when God takes away Lis breath he dies, and our hopes die with him. The point of Christ's resurrection, then, is the hinge of all our hope. Ik'st to keep close to that article, or we lose all our religion (juite, and must go seek some other. If he that should save lis be not able to save himself; if our hope be hid in him, and he hid for ever in his ashes ; if he that should deliver us, delivered not himself from death, we have no reason to ex- l)cet beyond it, and then little comfort to look beside it, upon any good we can here get by it. (2.) They who deny our resurrection, can hope no further in Christ than in this life only. If we rise no more, here is all we look for. And if Christ, in whom we hope, can do us any good, it must be here, for he has nowhere else to do it, ii' when we die we perish. So to deny a resurrection, is 1/lainly to confine our hope within this present world, to the narrow limits of an uncertain life. Yet such there were in llic Apostles' times, as appears, some among the Corinthians, l Cor. xv. \\!io "said there M'as no resurrection of the dead." Of which sort also were Hymenreus and Philetus, who affirmed "the2Tim. ii. I -nrrection was past already," — nothing more to be expected; and thereby, says S. Paul, "overthrew the faith of some." 1 eannot punctually point out to you, amidst the confused rout of errors and heresies, which now swarm and reign amongst us, any such who dare yet expressly say so much. ^ et if they who are so hot for Christ's temporal reign upon eai tli, (of which there are good store,) be not such, they look IGO THE FIFXU SERMON ON EASTER L)AY. Sermon vcry like tlicm ; like meu, I am sure, who " have hope iu ^'^"^^ Christ in this life only/' or at least too much in it, more than they should ; and if we may guess at them hy their actions, they and many other of that pious rabble seem to mean it, and would express it, if it were time to do it ; or it may be, do it already in their congregations and private meetings, if we could come to hear thera. I am sure it con- cerns them much, that there be no resurrection, and to think so too, if tliey desire to go on confidentl}^ and quietly, with- out the throbs of an accusing and condemning conscience in the courses they are in. (3.) Such are they also truly iu effect, who deny Christ's satisfaction, who will acknowledge no other benefit from his life, or death, or resurrection, than good example. If lie be risen only for himself, or not risen at all, it is all one to us ; all one, I saj^, to us, if we have no benefit by his resurrec- tion. I think they will not say themselves, we can rise out of the grave, only by a pattern. If there be no power in his resurrection that extends to us, well may he be risen, but we shall not rise if he raise not us. "We know then quickly where is all our hope. (4.) Such are they again, who only follow Christ for loaves, who only therefore embrace or follow the Christian faith, and take up Christ's religion only to maintain themselves, and such or such a sect thereof, because it is the only way they see to live and thrive by. Here at this prospect, now, you see there are more hopes in Christ in this life only, than perhaps before you did imagine ; whilst you behold so many change their religion, new form their faith, new model their profession, alter and assume opinion after opinion, for this poor thing we call a life, for the poorest things .of it, to save the skin or gain a penny. An act so unworthy of a Christian, that it blasphemes the name, and makes us yet put another " if" to the Apostle's. If this be faith in Christ, any is. If this be true, there is none vain. If these be Christi fideles, who are infideles ? If these be Christ's faitliful ones, who are infidels ? Who, but those who look for another world, who believe that Christ is risen, and they shall one day rise after him, and therefore in the interim, rise above this foolish world and the things of it in all their thoughts ? THE FIFTH SEUMON ON EASTER DAY. IGl (5.) Many other liopcs there be, which have too much Serm"n tincture of this life in them, too much infected with the __1_L_ J interests of this present life ; which seem so much to be possessed with it, that upon loss of friends, or liberty, or estate, or honour, or the fear of such probable or tlii-eatened losses, the men that have these hopes only, they grieve, and 1 moan, and feai*, and are perplexed, and troubled, and amazed, as men "without hope," as the Apostle styles them, without [Ephcs ii. hope of a recompence of a reward, — as if Christ either could ^"'^ 1 not, or else would not, make them a recompence for all their sufferings, all their losses ; and therefore go like men for- saken and forlorn, not weighing how infinite ways Christ can at any time both return them here, and beyond desire or imagination reward them all hereafter, — but grieve as if there were no other world but this, — nothing to make amends for ever. I say not, that these kind of hopeless hopes are any thing near so bad as the other, yet bad they are, and have too much both of distrust and worldly interest in them. Though they deny not a resurrection, they seem to fear it ; though they reject not quite the thoughts of another world, yet they seem to doubt it ; though they now and then think well of Christ, they dare not trust him, unless they can feel lam and his reward in present with him. The other indeed bid defiance to him, or else march impudently against him in his own colours ; these only shrink from him, yet do enough to make us see too much of their hope in Christ is fixed here, enough to embitter all their lives, and make them miserable, if they settle not their souls a little better, and rouse up their spirits to eternal hopes. (6.) Nay, more than so. Those very spiritual joys and inward comforts which we feel within us, and which sustain us in all our miseries, are but delusions, dreams, and fancies, if there be no resurrection, if we or they must end here ; poor slender hopes to uphold us, if they rest only in present complacencies. The Turk, — for aught we can say, — has as much in the service of his Mahomet. The idolater feels the same, if perhaps not more, when he has done his sacrifice to his idol ; he is pleased, no doubt, and much rejoices in. it when he has done his worship. Every false sect, no doubt, has some like complacencies within, whereby it is confirmed VOL. II. M 163 THE FIFTH SERMON ON EASTER DAY. Sermon in its superstitions ; and, it may be, the more to 'fasten <:XXVII. j.]jgjQ^ Satan, that metamorphosed angel of light, does, by adding somewhat of sensible pleasure to them, make those inward illusions and delights far sweeter in the apprehension than the true Christian's, many times. Nay, and the reso- lute sinner shall find a kind of subtle delight and appearing contentment in the custom of his sins, (especially of spiritual sins, false zeal, heresy, schism, singularity, or the like) ; does so commonly for a while, till conscience begin a little to remember him ; would do so for ever but for the tang and touch of conscience, which ever and anon strikes in on a sudden and thwarts or allays them, which yet it could not do if there were no resurrection to caU them to accoujit. So that those great pledges and forerunners of our eternal happiness would be either none, or not what they are, or but the fading glances of a pei'ishing hope, if they had not a relish from those infinite and everlasting joys we look for. And whoever he is, that shall endm-e what a Christian must, only for those slender (and peradventure uncei-tain) con- tentations here, (which yet truly are not so mucli, or it may be, none at all to fully reasonable souls, if they bring not with them the promises of a fuller stream of a yet-to-be- expected satisfaction,) whoever he be, he does but vainly place his labour. It is the glances of the other world, that make any thing look beautiful in this. It is only those eternal sweetnesses above, which give the taste to all these below, of what kind soever, if they relish truly well. And be our hopes, though in Christ himself, fed with any thing but them, or with things that have relation to them, we may put them all into this number, that the Apostle reckons only to make " most miserable." Be they hopes in Christ without an eye (i.) to his rising out the grave ; or, (ii.) without our rising thence : (iii.) do they deny the power of Christ's resui-rection ; or, (iv.) mind him only for worldly things, not regarding other ; or, (v.) through infirmity, fix too much upon things of this life ; or, (vi.) please themselves only in some inward complacencies and delights, without reference to eternal blessings, — they are no other. If any of these ways only we have liope in Christ, we have hope in him in this life only, and are of THE FIFTH SERMON ON EASTER DAY. 163 all men most miserable ; which close puts me in mind now Sermon of the thii'd particular. The effect of all these if-hopes, these but supposed^ vain hopes, misery, and the worst the most misery. " We are then of all men most miserable." " Miserable ! " But what should make us so ? What, but 3. that Avhich makes up misery ? Pain and loss. Lost joys, Jf^fafsc*^''' deluded hopes, and real pains, troubles, and infelicities. We 'wpes, shall not need to go out of this very chapter, which has given us the text, to find enough to make up a bulk of i. For loss. i. Loss. (1.) We have lost our head. Christ is not risen, if our hope be- only here. He is dead still, if there be no resurrection, and we are at the best but walking ghosts, horrors to others and to ourselves. We may well go with the disciples to Emmaus, a word that signifies forlorn people; go among forlorn people indeed, if he be dead still. We have lost our spirits, our senses, our life and all, if our head be gone ; we are a generation of senseless, lifeless, silly people to be Christians stiU. (2.) We have lost our labours and our sufferings too. What l Cor. xv. availeth it that " we stand in jeopardy every hour " if the dead ' rise not at all ? " If after the manner of men I have fought with beasts at Ephesus, what advantageth it me if the dead rise not?" What are all S. PauFs labours and travels, Avatchings and fastings, whippings and imprisonments ; his suffering cold and nakedness, hunger and thirst, contumelies and reproaches; his journeys and his shipwrecks, his so many perils both by sea and land ; his chastening his body and keeping it under ; his so often perils of death by treachery, by hostility, many other ways ; his so many persecutions, and after them even death itself ? To what purpose all these if there be no place or opportunity hereafter to reward them ? What mean these foolish Christians so to subject themselves to cruel mockings and scourgings, to bonds and imprison- ments, to stoning, burning, sawing in sunder, to swords, and racks, and gibbets ? What mean they to wander up and down in sheepskins and goatskins, when they may have better clothing far cheaper ? To wander up and down from house to house, when they may at an easier rate have houses of M 2 164 THE riFTH SERMOX OX EASTER DAY. Sermon their own ? To wander up and down in deserts and moun- XXXVII. ^j^^^g^ jjgQg caves of the earth, when they may with greater ease have stately buildings and glorious palaces to dwell in ? Why are they so foolish to be thus "tortured" and tormented, and " accept of no deliverance," if it were not that they might " obtain a better resurrection?" as the Apostle Heb. xi. 35. speaks, Heb. xi. 35, and so on. Else if there be no such husi- [1 Cor. XV. ness," Let us eat and drink," says S. Paul, " for to-morrow we die." Let us crown our heads with rose-buds in the spring and take our fill of loves ; let us stretch ourselves upon our beds, and drench ourselves in pleasures, deny nothing to our desires, abridge ourselves of no delights, care not by what means we rush into riches, pleasures, lusts, and honours : if there be no other world let us take our portion here, and let us not be such fools and madmen to lose all here and here- after too. This is better doctrine than the cold precepts of Christianity, if there be no other hope than what is here. 1 Cor. XV. But " be not deceived " for all this, says our Apostle ; it is but " evil communication " this ; though so it were not, but good wise counsel rather, if there were nothing beyond this life. But awake, awake to righteousness, for there is a resur- rection, where both oiir labours and our sufferings shall be remembered all. 1 Cor. XV. (3.) We have lost our faith if our hope in Christ be only here ; " your faith is vain ;" our religion is gone, there is no such thing as that in Christianity, then. Religion is our business towards God, but if Christ be not risen, — as he is not, if we can hope in him no further than this life only, — then he is no God, so our religion is but foolery, and we miserable fools to busy our heads so much about it ; about the name, and nature, and worship, and service, and trusting of a dead Redeemer, that can neither help himself nor us ; no, nor hear a prayer, nor grant a request, nor reward a duty, nor punish an injury done to him. Nay, (4,) we have lost our very hope too. If we have no hope but here, we have none at all, we can hope for nothing that flees not from us. Do we hope for honours or riches by following Christ ? We see daily we are deluded. Do we hope for happiness by it upon earth ? We see nothing but misery about us, and death before us. Kay, do we hope THE FIFTH SERMON ON EASTEK DAY. 165 indeed for any good by Christ yet lying in the grave ? What Sermon is it that a dead Saviour can give us more than the dead idols '^'^'^^ of the heathen? We see and feel our hopes in this life already vain, and for hereafter wc can see nothing at all without a resurrection. Yes, say some now-a-days. If the soul live we may be happy without a resurrection, though the body rise not, if the soul be but immortal. Fond men ! who consider not how " if the body rise not, then Christ is not risen," (the Apostle's own way of arguing, ver. 15,) and then our faith 1 Cor. xv. which was in Christ being perished, as being no other than in a helpless, hopeless man, the soul can neither enjoy, nor expect a happiness from or by him, and has lost all other by following him already. Not considering, again, how the greatest misery that can betide the soul is to wander desolate and disconsolate for ever without both her body and her Christ, deprived eternally of all kinds of hopes. Not con- sidering, lastly, that the soul's immortality necessarily infers a resurrection, it being but a forerunner and a harbinger for the body, to which it hath so natural a reference and inclina- tion, that happiness it could have none when separated from the body, if it did not perceive the certainty of its body's rising awhile after to accompany it. It could not without that certificate but be incessantly tormented with its own unsatisfied and ever-to-be-unsatisfied longings, which it could throw off no more than it could its own nature and essence, it being essentially created and deputed to the body. But loss makes not all our misery. Not only loss of good ii. but sense of evil concurs also to make us miserable. And ^^°g °f here is enough of this, too, for us, if in this life only be our evil, hope. "You are yet in your sins" — that first. And what greater evil, I pray, than sin? What greater misery than to be under the dominion of it ? To be torn in pieces with the distraction of our sins, to be tormented with inordinate desires, to be hurried up and down with exorbitant lusts, to be enslaved to the drudgeries of so base commands, to be racked with the terrors of a wounded conscience, to be distracted quite with the horrors of inevitable damna- tion, to be at war continually within ourselves, to be commanded by every petty lust, to be a drudge to every 166 THE FIFTH SERMON ON EASTEB DAY. ^ Sermon filthy sin, to have a soul and body full of nothing but pollu- XXXVII. ^^^j^^ nothing clean, nothing pure, nothing quiet, nothing peaceable within it ; thus to persist and continue, thus to live and die, neither our own masters nor our own men, — no misery more miserable. You talk of slavery and tyranny; John viii. there is none like this of sin and lusts. " Ye shall die in your sins,'^ says Christ to the Jews, as the greatest misery he could leave them under. Sinned we have all^ and die in them too we must all of us as well as they^ for all Christ, if we have no hope in him but here. He is not such a Saviour as can deliver us, if he have not delivered himself : or if he have, and we yet will not hope in him beyond this life, and the things of this life, we shall also die in our sins and be miserable as well as they. This is ill enough, yet there is a worse miseiy behind : 1 Cor. XV. we shall perish, too. "Then all they also who are fallen asleep in Christ are perished," — perished for ever ; whether you take it for annihilation, or for damnation ; whether for being dissolved into nothing, or being damned for ever, either of them is misery enough. Let the best befall you that can, it is to perish into nothing, and yet there are that say it is the -worst ; that to be annihilated is worse than to be damned ; perversely, I fear, more to maintain a cruel opinion against God's good- ness, — which in some men's favour merely they have under- taken obstinately to defend, — by setting up an absolute reprobation, than that either sense or reason can persuade any unprejudiced judgment that it is so. Well, be that kind of perishing what it will, let that be it, to have oui- breath vanish into the soft air, as the wise man phrases it, and have our bodies disperse into insensible atoms, or rather to become truly nothing, you cannot think it but a misery; if for nothing else, yet for this, that men of honoui- and under- standing should become no better than the beasts that perish, to have so fair and glorious a building as man's moulder into nothing. And if death alone be terrible, to die into nothing is to nature much more, insomuch as it is further from the principles of it than any the most homd „ , . corruption or putrefaction. " If a man die, shall he live [Job XIV. • n „ . T 1 I -1 1 14.] again .'' m Job s worst agony was but a question : but ii a THE FIFTH SERMON ON EASTEU DAY. 167 man once fall into nothing, he, the same he, cannot live ^^^^^'^'jj again, is no question at all. He shall not — cannot. Some- — — — _ thing may be made of nothing, hut the same thing cannot be re-made out of it. Thei-c is not anything, hell only excepted, — for we, however, for our parts will except that, — can be so bad, so far from all the properties of all kind of good, metaphysical, physical, and moral too, as this non ens, this " nothing " we must resolve into at the best that can befall us if there be no resurrection. But I may go a strain higher, and tell you but the truth. If there be no resurrection, yet they that " sleep in Christ," sleep (if I may use so soft a word) in damnation too. The soul is immortal, — however some in this worst of ages are so impudent to give out it is not, because they truly wish it were not, and it much concerns them that it should not, yet — the soul, I say, is immortal, and cannot die, must therefore upon necessity be miserable, if it depart its lodging without hope either of seeing its expected Saviour, or her beloved body ever again ; must needs wander, and pine, and fret, and desire, and despair, and be never satisfied, find no content in anything, no ease in any turn of thought, or motion of desire ; restless and imsatisfied every way, every where for ever. Nay, again, whether there be any resurrection or no, " if Christ be not risen " too, we may yet perish everlastingly, amidst the everlasting fires. For our Saviour will prove none, oui- religion none, our recompence no other than those burnings. Nay, lastly, if there be a resurrection, and if Christ be risen too, yet if our hope be not risen also, — if we believe, and hope, and desire, no further than this hfe only, — if our endeavours and labours be only for this life we live, — if our hopes be none other than one or other of those false ones wliich I have told you of, the place of eternal torment and despair is only what we can expect, even so to perish, there to be miserable for ever. Sura up now the issue of our hopes, without relation to another life, and tell me what they are all else but misery. To lose our head, our life, our Saviour, our pains and labour, all our sufferings too ; to lose our faith, our religion, our 1G8 THE FlfTH SERMON ON EASTEK DAY. Skrmon hope and all, to live and die without it ; to live perpetually XXXVII. ^jj^gj, t-]^g tyranny of sins, and lusts, and devils, and in death to depart uncomfortably into torments, or, at the best, to be no more, to become mere nothing ; to live a miserable, wretched, tedious life, full of rij^ours and austerities, denying ourselves the freedom and pleasures that all others take; a life full of afflictions and miseries too, for no better a recorapeuce than mere nothing at the last, nothing at the best, yea, worse rather, than what we can imagine nothing at the most, and that without any hope for ever, has all the ingredients of the utmost misery. And yet in miseries there are degrees, and of miserable persons degrees too : some more miserable than others, — some "most miserable." It is the last of the four particulars of the first general. " We, of all men, are most miserable." 4. We Christians, that you have heard, — we, of all religions, ^ons which ^^^^ " ^^^^ miserable." But of all Chi-istians, Ave, the Apo- are most sties, — we, the ministers of Christ, — we, the " most miser- of all. able " of those who are the most miserable company, — we more miserable than all the world beside. This is still behind. Two things the holy Apostle, in this very chapter, adds to 1 Cor. XV. make it so. We are then " found false witnesses of God." ^'*' What could be said more to our dishonour? To be nothing else but a company of base, impudent liars, to make a trade and profession of it to gull people into misery, to be the devil's own ambassadors and agents to bring in souls daily into hell ; to add this dishonour to our misery, not only to be miserable Christians, but both the causers of their miseries by so dishonourable a baseness as a perpetual course of lying, and the wilful authors of our own, is that which adds much height to our already too great misery. 1 Cor. XV. To this there is an addition yet, " our preaching " is also "vain" and needless. We ai-e persons of whom there is no use ; our fmiction so far from holy, that it is but folly ; our labour and studies (from the first of those tedious days and broken nights of studies, of our exhausted spirits, and neglected fortunes and preferments, to attend our work) to no purpose at all. Thus, besides those common miseries of a hopeless life, with other Christians, we have most vile dis- TUE nmi SERMON ON EASTEIl DAY. 169 honour, and a whole lost life, aud a wliole vain course of Sermon labour added to increase our misery. i^^^X''^ A third addition we have by the same pen in this Epistle, l Cor. iv. 9, and so forward to augment our misery beyond a parallel. ' We are men " appointed unto death," " made a spectacle tmto the world," unto " angels," unto " men " fools for Christ's sake," " weak" and " despised," hungry and thirsty, and " naked," and " buffeted," and without any " certain dwelling-place," outed at any body's pleasure ; labouring day and night ; reviled, persecuted, defamed by every tongue ; made " the filth" and " oft-scouring " of the world, and " of all things, even to this day;" hated and envied of all kind 1 Cor. iv. 13. of men ; " the world hateth you,^' says our Master, for whose John xv. sake it does so. Hated of all men, said I ? yea, hated of Ciod too, if our preaching be vain, and there be no hope in C'luist but here. Miserable fools, sure; no such fools in the world again as we, to endure all this in vain, to place, or keep ourselves in so slavish, so dishonourable, so troublesome, so afflictive, so contemptible a condition, when with the same, or easier pains, less cost, fewer broken sleeps, more worldly content, larger liberties, fuller friendships, freer entertain- ments, greater hopes, we might take many several ways and courses of life more profitaljle, more pleasurable, more honoui'able. Nor can we be so ignorant of ourselves and parts, many of us, nor find we else any other reason to distrust, but that we might in any other way promise to ourselves as much power to manage other means of thriving than books and papers, as any others, if we would apply ourselves to the same ways and undertakings with them. And had we no other hope but here, you should quickly find we could do so, were we not confident we serve a Master, the Lord Christ, " whose service," as it " is perfect freedom," so it is perfect honour, whatever the world imagine it, or please to call it ; were it not for the hope of a resurrection, when we shall find a sufficient recompence for all the affronts, contempts, and ill-usages we suffer here, where these ragged blacks shall be gilded over with the bright beams of glory, — where Ave, whose office it is to " timi many unto righteousness " (whatever be the success), if we do our duty, shall shine like " stars for Dan. xii.3. ever and ever." So now you see the scene of the text is 170 THE FEETH SERMON ON EASTOR DAY. Sermon altered quite ; there is evidence enoug?i by our willingly and i^J^^ L'l knowingly subjecting ourselves to all tbese fore-mentioned sufferings; that our " bope in Christ " is not only here, and we no longer, never, " miserable." All before but a suppo- sition ; this the truth, (which I told you should be the second general, though only summarily and exceeding briefly,) that our hope, the true Christian's hope, is not in Christ for this life only ; and therefore whoever is, he, to be sure, is not " miserable." II. General. That our hope is not only here, is evident by so many Man's^hope ^^S^^> ^^^^ I shall only need but show and name them as is not in I pass. We willingly suffer hardships, bear restraints, deny this life our freedoms, debar ourselves many lawful liberties, lay by only- our hopes of worldly honoiu', think not of the most profitable and probable preferments ; we contend to rigours and au- sterities ; we watch oui' paths, we mark our steps, we make scruples where the world makes none ; we accept restrictions in our lives, that the worldling and gallant laugh at. The whole business of our life is to be accepted of Christ our Saviour; we remember his benefits, we observe his days, we believe his resurrection, and keep this feast upon it ; we solemnize the memory of all his other glorious actions, suf- ferings, and mercies, with all holy reverence and godly fear, with thankfulness and love ; we hear his word, and study it ; we strive to do his will, and fulfil his commandments, at every point passing by the satisfactions of om* o^vn inclina- tions and desires ; we receive his sacraments and believe their power ; we by this day's solemnity confess his rising, and profess our own ; we leave all worldly interests for his, bid adieu to all contentations which stand not with that which is in him ; we suffer anything gladly for his sake — to be counted fools and madmen, despised and trampled on, reviled and persecuted, exiled and tortured, and slain for his sake, for our hope in him, for that we fear to displease him, to lose his reward. These are full manifestoes of the true Christian's hope, what it is he looks for, what he means. For who now can think by the very naming of these doings and sufferings, truly acted and willingly undergone, that oui* hope is either not in Christ, or not in him beyond this Hfe, who so easily contemn this, all tlic glories and pleasures of it, and choose THE FIFTH SERMON ON EASTER DAY. 171 with deliberation and full consent that only in it wliicli the Sermon XXXVJI world counts misery or affliction ? Especially if he but con- 1 1 sider that we are not crazed men that do so, but have our senses perfect, our understanding clear — clearer, many of us, than the greatest part even of understanding men — the same passions with other men, as sensible of any evils or afflictions, naturally, as any others, and yet notwithstanding choose all this for our hope^s sake in Christ only. And when all these shall be new heaped, and more em- bittered to the ministers of the Gospel, above others, through the spite of the world and the malice of the devil, on purpose to di-ive them from their hope, and they daily see and know it, are they such miserable fools and madmen, think you, not only to persuade others to these courses, but themselves also so readily to undergo them, when they might enjoy all liberties and pleasures at an easier rate, as well as others, did they not verily believe and hope, and even see and feel already, by evident testimonies both within and without, an abundant recompence hovering over them, laid up for them, super- abundant, in a resurrection ? World, now do thy worst against us, thou canst not make That, the us miserable, do all thou canst, not miserable at all. We of'aifinen scorn thy spite, we contemn thy malice : we shall have an- is not mi- other world when thou art none ; we shall outlive thy malice, thyself. Whilst thou art in thy greatest pride and glory, lo ! we trample on thee ; and when thou thiukest thou hast laid both us and all our honour in the dust, we are above thee ; thou art made our footstool ; and thou thyself, as scornfully as now thou lookest upon us, shalt be one day forced to vomit up those morsels of us which thou hast swal- lowed, and wilt thou, nilt thou, bring all our scattered ashes and least atoms of our meanest parts together, and humbly offer them at the feet of the meanest Christian soul whom thou at any time despoiledst of them, and either shrink away confounded with oui- glory, or else be glad of a resur- rection as well as we ; whilst those miserable wretches that thou so much courtedst and delightedst in, and that thy prince, who rided and abused thee to all his lusts, shall down together into eternal miserj^, when those poor, despised Chris- tians, whom thou so much malignedst, shall reign in glory. 172 THE FIFTH SERllON ON EASTER DAY. Seiimon Miserable they were not here, mauere all the world could XXXVII ' o : do agaiust them ; they had that peace, that joy, that content- ment still within, which the world could neither give nor take away. They found an unspeakable, as well pleasure as glory, in their very afflictions and bitterest sufferings, being exceeding glad, and counting all joy to be made so like their Master, whose ministers or whose servants they were ; with Ucb. xii. him, " despising the sham'e'^ and trouble of a contemptible and afflictive life or death, for " the joy set before them," for the hope they saw at the right hand of the throne of God. Thus feeling, nothing that could be truly or properly called misery, whilst they " took pleasure in infirmities, in reproaches, in necessities, in jjersecutions, in distresses for Christ's sake," Cor. xii. as S. Paul professes he did ; whilst it all served only to their ^' contentment here, and augment their happiness and glory hereafter, they sure lost nothing then, they are not miserable now, who are so fallen asleep. And lift up your heads, ye drooping Christians ; still, they shall not be miserable, that so at any time fall asleep, but rise and live again, and be yet more happy, every one in their order, every star their glory, every star a different ray, according to their hope and sufferings here; as no men so little miserable here, if all things be truly pondered, so no men so happy hereafter as the Christians ; they, " of all men," above all men, souls and bodies, both pastor and people, all that live and die under the glorious hope of a resurrection by Christ, who place not their hopes or affections in this life, but in him and in the other, — of all men, they, most blessed, most eternally blessed. To which blessed estate, after this life ended, he who is our " liope," and who, we hope, wiU keep us in it, — he in whom Ave trust, and I trust shall do so still, not for this life only, but the other too — but for ever, — he, of his mercy, convey and bring us all, every one in his due time and order, even our Lord Jesus Christ. To whom with the Father and the Holy Spirit be all praise and glory, not in this life only, but for ever and ever. Amen. A SERMON UPON ASCENSION DAY. Psalm xxiv. 3, 4. Who shall ascend into the hill of the Lord? or who shall stand up in his holy place ? Even he that hath clean hands, and a pure heart ; and hath not lifted up his soul unto vanity, nor sworn deceitfully to his neighbour. "Who shall ascend," indeed, if none must ascend but he Sermok tliat is clean and pure, and withoiit vanity and deceit ? The question is quickly answered, None shall, for there is none so : dust is our matter, so not clean ; defiled is our nature, so not pure ; " lighter," the heaviest of us, " than vanity," and " deceitful upon the balance," the best of us ; so no ascend- Vf. ixii. !). ing so high for any of us. Yet there is one we hear of, or might have heard of to-day, that rose and ascended up on high, was thus qualified as the Psalmist speaks of, all clean and pure, no chaff at all, " no guile found in his mouth." Yea, but it was but one that was i Potii 22. so : what is that to all the rest ? Yes, somewhat it is. He was our head ; and if the head be once risen and ascended, the members will all follow after in their time. Indeed, it is not for every one to hope, any but such as arc of his, that follow him, that belong to him. It is a high privilege that the Psalmist stands admiring at, and therefore not for all ; yet for all that will ; for who shall here is a who will, set up for all that will accept of the condition. Quis ascendet is who will, as well as who shall. They that will 174 A SERMON ON ASCENSION DAY. Sermon take the pains, will do what they can to be clean and pure, XXXVIIL ^j^^y. gjj^jj jjjg innocence and purity shall help out for the rest, when they have done their best. But if any man will ascend he must do his best, must be clean and pure with Christ, and through him, or he shall not ascend and rise up after him. It is the lesson we are to learn, from Ascension- day to Whitsunday, how to ascend after Christ " into the hiU of the Lord," how " to rise up in his holy place," even to have " clean hands" and " pure hearts," " not to lift up our minds to vanity, or swear to deceive our neighbour," to have our hands ascend, and our hearts ascend, and our minds ascend, and our words ascend, as into his presence — all ascend after him. The Psalm is one of them which the Church appoints for Ascension-day, and I see not but it may very well pass for a kind of prophecy by way of an ecstatical admiration at the sight of Christ's ascension. So it passed with the Fathers, and with our fathers too, — may so vrith us ; for never was it so fulfilled to a tittle as by Christ and his ascension. He, the only " he " of clean hands, and pure heart, and holy mouth, and holy " all ;" he the first that entered heaven, that Heb.ix.24. got up the hill, that entered into the "holy place not made with hands." Not any doors so properly " everlasting " as those of heaven, nor they ever opened for " any king of glory Ps. xxiv.7. to come in," as it is ver. 7, but him. I cannot tell how we should expound it otherwise, without much more metaphor and figure. Yet I will allow it too for the prophet's admiration at the foresight of the happiness of God's peculiar people, and Ps. xxiv. 1. their condition : that God, whose the " whole earth is and all its fulness," should out of all its places choose Sion for his place ; he " whose the world is, and all that dwell therein," as it foUows there, should choose out the Jews, amongst all the dwellers, to dwell among, them only to serve him upon that hill ; that, further, this God, whose all is, should still of this " aU " so particularly honour some as to give them the privilege of his hill and holy place, his solemn worship and service, to go up first into his holy places upon earth, and then afterwards ascend into the " holy places" — the heavens, — for the word means one as well as the other. 1 1 A SEEMON ON ASCENSION DAY. 175 ' Who are they ? What a sort of people are they that are so Sebmon ! happy, so much exalted upon the earth, and over it ! It is ^l^^ZiLL worth the admiring, worth the inquiring, and we find it presently who they be, even such as have " clean hands," and " piu-c hearts," that " lift not up their minds to vanity, nor their mouths to wickedness or deceit." In sum, these are the only men that shall ascend those • everlasting hills, those eternal holy places, that are only I worthy to enter into God's houses and holy places of the * earth too, obtain those admirable privileges that are innocent I and pure, and just and true, the only men worth the admir- ,j ing, as the Church and heaven, the hill of the Lord and his j holy place, are the only things are worth it ; heaven is for I none but such, and when we enter into the holy places we I should all be such, as none have right to enter them indeed I hut such. Well, now the business of the text is in brief the way to Sion and to heaven, to the hill of the Lord and his holy place, both that here and that hereafter ; where we have. First, the condition of being admitted thither. Then, the condition of them that are. The first in the former of the two verses, the second in the latter. 1. The condition of being admitted or ascending " into the hill of the Lord," or standing up in liis holy place, what it is ; that is, what, or how great a business it is to be God's I pecidiar people, to be allowed to enter into his courts here and into heaven at last ; M'liat it is ; why. It is (1) a privilege ; some one, not every one ; some few, not all. Who shall ? is, all shall not. It is (2) a high one. It is an ascent, a rise ; it is to a hill, and " the hill of the Lord :" who shall ascend, — who shall rise up ; " Who shall ascend into the hill of the Lord ? i who shall rise up?" It is (3) a holy one ; it is to the hill of the Lord, to a holy place. I It is (4) an admirable one ; the Prophet starts aside, as it were, from liis discourse, and wonders at it, Avho it is I should be so honoured. It is (5) a glorious one. For the hill of the Lord is uot only an earthly hill, his holy place ; not that only made 176 A SERMON OX ASCEXSIOX DAY. Sermon with hands : the words are as appliahle to that of heaven XXVIII ■ and glory, and so understood. It is yet (6) hard to be come by. It is an ascent hard and steep ; a high hill, no easy plain ; raise and rouse our- selves up we must to get it ; stand up to get and keep it. And lastly, — that we may take in aU the possible senses of the text, — it is Christ's proper privilege, his prce aliis, his first and above all others, therefore delivered in the singular, quis not qui, who is he, not who are they that shall ? Though they, others also shall, yet they but by him ; he first, they after ; he properly rises and ascends, they more properly are raised and drawn after him. II. The condition now of them that are so thus admitted to all these privileges, is, (1.) That they " have clean hands." That (2) they " have pure hearts " too. That (3) they "lift not up their mind to vanity." That (4) they " swear not deceitfully, or to deceive." The privilege we are to speak of is a real one, a high one, a holy one, an admirable one, a glorious one ; and though hard to be come by, yet to be come by, though through him. The condition upon which we are to come by it : (1,) inno- cency ; (2,) purity ; (3,) righteousness ; (4,) truth ; yet all too little without him. He ascended to this purpose, that we also might ascend after him ; that is the lesson we are now to teach you. Two parts it has — the condition of the privilege of the hill of the Lord, and the conditions of our performance for it ; the one, the condition to be obtained ; and the other, the conditions to be performed : the admission "into the hiU of the Lord" and his "holy place," that the condition to be obtained; innocence and purity, freeness from vanity and deceit, they the conditions to obtain it. I now enter upon the first, to show what is the condition we may ascend to; what a great and glorious one it is to ascend " into the hill of the Lord," and to rise up in his " holy place." 1. Several senses I intimated to you of the words: (1,) some understanding by "the hill of the Lord" and "his holy place," the material hill and house of Sion, and thence our Christian churches ; (2,) others, the spiritual house and A SERMON ON ASCENSION DAY. 177 building, the faithful and true members of the Church; Skumon t which is above. Each of tlicm is called God's " hill/' or I "holy place." Sion, God's "hill;" the Temple, his " holy Exod. xxvi. 1 place ;" the Church, the " house of God," not to be used like jcor. xi 22 our ovrn houses, and therefore a "holy place;" the faithful, iCor.iii.i7. the " temples/^ the " dwellings," the " buiklings," the " house i Cor. iii. 9. of God." Heaven, lastly, is called " Mount Sion ;" the Heb.xii'2*''; "holy place;" the "true tabernacle and sanctuary." Be it Rev. xiv. i. which of these it will, or be it all, to ascend into any of them ^^j^' is a condition worth tlie considering, to be admitted into God's house and temple, to be admitted into the family of true behevers, especially to be exalted so high, as into heaven. To be in any of these conditions, is to be in good condition, a condition which is, (1.) A privilege, a peculiar favour, not for every body to arrive at ; it is a question who shall get it ; " not every one," says Christ. The faithful, they are a "little flock;" "aLukexii. cliosen generation ;" " few " there are of such ; only a parcel 1%^^ 9 tliat Christ has " given him by his Father." " To you it is Matt. xx. given," says he himself. To some it is given, to some it is John vi.:.39. not. So a privilege it is to stand thus upon Mount Sion with 1I1C Lamb ; to be in the number of those that "follow him Rev. xiv. 4. n iiiiliersoever he goes." And it will prove a privilege (3) to be of those that go up to the "house of the Lord," among them that "keep holy- day," that is, that go up to serve him there. Now, he has " not dealt so with any nation," any but his ovm. " If I shall Ps. cxlvii. find favour in the eyes of the Lord, then he will bring me 2 Sam. xv. 'n, and show me his ark and his habitation," says David. 25. I if a favom- it be, not to be debarred the house of God I Sliiloh or Jerusalem, is it less, think we, to be allowed the liljerty of Christian Churclies, to praise God in the great (■(jiigrcgations ? S. Paul counts it a mercy, this "gathering 2 Thess. ii. together unto him ;" much comfort in it, as in the coming of our Lord Jesus Christ, which is there joined with it. Non v I am sure we find it; all have not the privilege: we Hit of God's favour the while, and he seems to have no I light in us, when he denies us at least to suspend the showing it, as he did there to David when he fled from VOL. U. N 178 A SERMON ON ASCENSION DAY. Sermon Absalom ; a privilege, sure, all count it to have a place to XXXVm. ggj^Ye God in together ; there would not else be such conten- tion for it, who should, and who should not. But for that hill of hills, (3,) far exalted above all hills, to ascend thither, to be hft so high, that is a pri\ilege with- Matt. XX. out contradiction. It is given to none but " for whom it is Matt. vii. prepared " few there are that find it it is merely " at our ... Father's good pleasure to give it ;" " neither of him that wills, 32. ' nor him that runs, but of God that shows mercy we have 16°]°* other claim but mercy to it. Only, fear not (i.) for aU that, Luke xii. says Christ ; he ushers in the privilege so ; and, (ii.) strive to enter too, says he, for aU that ; though the gate be strait, it is not impassable for them that strive and labour for it ; and then, (iii.) too, admire his goodness, say we, who yet leaves ope the gate to enter to any penitent sinner that will strive and labour for it ; who sets up a si quis in the market-place, sets it upon the doors and screens of our churches and chapels; sets his prophets, too, to proclaim and cry it. Who will " ascend," who wiU come and " stand up in his holy place," come serve him here a while, and reign with him for ever? This privilege, though aU attain not to, is not such as any are absolutely excluded from; that no more enjoy it, is because they voluntarily exclude them- selves : they shall not, because they will not take the pains ; it is no decree against any, though a pri\-ilege for some. Such a one indeed it is, and a high one too ; a high prin- lege (1,) to be sons and heirs to the Most High, can be no less ; to be raised so to the tops of the hills, above aU the Amos iii. 2. nations of the world: "You only have I known of all the famiUes of the earth." To be the only men that God knows, 1 Pet. ii. that he takes notice of in the world, to be a " kingly priest- j g hood," " made kings and priests ;" — this is high. And, High it is, too, (2,) to be admitted into his house and holy temple. Every one came not there, not all the Levites, not all the priests. A high favour it was, allowed to some only to enter there. 'Whj, " the Lord loveth the gates of Sion more than all the dwellings of Jacob," says the Psalmist. All the liigh places and palaces of the earth are not in so high esteem with God as the very gates and ports of Sion ; to be suffered but to peep in there is a higher honour, to be II A SERMON ON ASCENSION DAY. 179 a (loor-kecper in the hoiise of God a greater happiness, ^|''^y°'Jj iliau to dwell in the most magnific buildings of the world. ' David, a king himself, had rather be there than anywhere. And he that shall consider the primitive zeal of Christians to these hills, how they never thought enough bestowed iipou them ; how often they frequented them ; how they w Duld not pass without going in and worshipping ; how the pious and devout souls thought it a happiness to look that wav, and a great comfort in the midst of their desolations and captivity, — cannot but confess they all thought high enough of the favour that God allowed them in receiving tlicm into those hills and holy places. A higher privilege yet it is to get up the other hill, to be admitted into heaven when all is done ; so high, that Christ Matt. xx. says "it is not his to give the Father hath reserved it to liimself, and there is nothing higher situated than it. The wry name of " hill," the phrase of the text, sufficiently shows, if it be a privilege, it is a high one; hills are the highest places of the earth ; the Church is a " beacon upon a hill," (n cry true disciple a light there at least. The houses of God used to be thought "high places " too, and so had in honour. And for heaven, it is styled " the everlasting hills." So to he admitted to the privilege of any of them must needs be a high one. (3.) "High" and "holy" too, that is a third addition to tlic privilege. Many high privileges that are not so. Holy is tlie highest, most like to the Most High. To be saints, to be called to holiness, as S. Paul says we are; to be a holy nation, as S. Peter says ; to be " priests," as you heard i Pet. ii. 9. Ix'fore; to have holiness engraved upon our foreheads, is to holy persons ; " every pot in Jerusalem " to be " holiness Zech. xiv. to the Lord," is a privilege, and a holy one too. To go up like saints to the hill of Sion, to keep holy-day there ; to worship before the holy altars of the Lord of hosts ; to drink and eat in holy vessels ; to be part of his holy portion ; to be made partakers of his holy word, and there praise the God of holiness in his holy congregation, is a holy I honour that is done us. The highest privilege that wants ' this, the highest palace that is without this, is but the tents I of ungodliness, and " they," says David, " will but make us N 2 180 A SERMON ON ASCENSION DAY. Sermon afraid." Let mv privilege, O God, he holy, or I care for none ; XXXVIII '. that is that must bring me to his holy hill, and to his dwell- ing; that hill in which he dwells amidst cherubims and seraphims, and all his host. Whither, thirdly, to ascend is the height of the holy privilege. (3.) His holy heaven, that is the style ; the " holy of holies," S. Paul calls it ; the very seat of the most holy God, and holy angels, and holy saints. It cannot there sure he suspected to be the holy privilege, and the priAolege of the holy only to come thither. (4.) This holiness must needs make it to be admired too. An admirable privilege we told you it was ; it is our fourth point now. And David, as if he had been all this while in a kind of swoon at the contemplation of it, breaks out now upon a sudden, with a " Who is he ? " and what a thing is this to " ascend into the liill of the Lord," and to rise up in " his holy place ! " Indeed, we cannot sufficiently admire it, that God should raise up dust and ashes to such a height as to make it a co-heir with Christ, as to make a hiE and holy place of it [Rom. xi. for himself to dwell in ; ""H /Sa^o?, says the Apostle, " Oh the depth !" Who can find it out ? who, who can reach it ? That he should pitch his place and dwell among us, give us free access, liberty to come and go unto him, to approach him when we will, speak to him what we will, eat and drink with him wlien we will too, — what can be stranger? who can wonder at it enough ? How tei-rible is this place ! it ,.. P^t PO'^i' Jacob into a cold sweat to think of it before it was built. Will the Lord dwell on earth ? Is it true ? says Solo- mon; can it be so? Lord, what am I, says holy David, and my people, that w e should but offer to it ? Lord, what is it that we should be allowed to touch so holy ground with our unhallowed feet, look upon so holy a sight with our imholy eyes, that such a glow-worm as man should be set upon a hill? But above all. Lord, what is man. Lord, what is man, that thou shouldest so regard him as to advance him also into the holy hill of heaven too ? Lord, what can we say, what can we say ? Shall corruption inherit incorrup- tiou ? dust, heaven ? a worm creep so high ? What ! he that A SERMON ON ASCENSION DAY. 181 lost it for an apple, come thither after all ? he in Avhom Sehmon XXXV IJI dwellcth no good thing be let stiiy there where none hut good, ' and all good tilings are? He that is not worth the earth, worth naught but hell, be admitted heaven ? Lord, what is man ; or rather, what art thou, O Lord ? How wonderful in mercies that thus privilegest the sons of men ! Admirable it is ; worth the whole course of your days to admire it in, and you can never enough. It will appear yet the more by the glory that accompanies it. It is a glorious privilege indeed, even admirable for its glory. Even in all the senses we take the words it is (5) a glorious privilege : glorious to be saints, they are heirs of glory : glori- ons to be saints in churches; for the angels that are tliere to iCor.xi.io. wait upon us, and carry up our prayers ; for the beauty of holiness that is seated there; for the God of glory, whose presence is more glorious there. But it is without comparison to be saints in glory. Grace is the portion of saints ; that is one ray of glory. The Church, " the house of God/' is Gen. "the gate of heaven ; " that is the entrance into glory. What, then, is heaven itself ? what is it to enter there, into the very throne of " the King of glory ? " " Lift up your heads, O ye gates ; lift up your heads," and let us poor things in to see " the King of glory." " The hill of the Lord " can be no other than a hill of glory ; " his holy place " is no less than the very place and seat of glory. And being such, you cannot imagine it, (6,) but hard to come by ; the very petty glories of the world are so. This is a hill of glory, hard to climb, difficult to ascend, craggy to pass up, steep to clamber, no plain campagnia to it ; the broad, easy way, leads somewhither else. The way to this is Matt. vii. " narrow ;" it is rough and troublesome. To be of the number of Christ's true, faithful servants, is no slight work : it is a fight, it is a race, it is a continual warfare ; fastings, and watchings, and cold, and nakedness, and hunger, and thirst ; bands, imprisonments, dangers, and distresses; ignominy, and reproach; afflictions, and persecu- tions, the world's hatred and our friends' neglect; all tliat \\ t; call hard or difficult is to be found in the way we arc to go. A man cannot leave a lust, shake off bad company, quit a coiu'sc of sin, enter upon a way of virtue, profess his religion, 183 A SERMON ON ASCENSION DAY. Sermon or stand to it, cannot ascend the spiritual hill, but lie will meet some or other of these to contest and strive with. But, not only to ascend, but to stand there, as the word signifies ; to continue at so high a pitch, to be constant in truth and piety, that will be hard indeed, and bring more difficulties to contrast with. And yet to rise up (to keep to that trans- lation), that is, to rise up in the defence of holy ways, of our religion, is harder still ; to blood it may come at last, but to sweat it comes presently — cold and hot sweats too — fears and travails, that is the least to be expected. Nor is it easy, as it often proves, to gain places to serve God in. Temples are long in building ; that of J erusalem sixty-four years together. Great preparation there was by David and Solomon to that before, and no little to the rearing of the tabernacle. It was three hundred years and upward that Christianity was in the world before the Christians could get the privileges of sanctuaries and churches. The more ought sve sure to value them, that we come so hardly by them. We would make more of the pri\-ilege, if we considered what pains and cost, and time they cost ; how unhandsome rehgion looks without them ; how hard it is to perform many of the holy offices where we want them ; how hard it wotdd be to keep religion in the minds of men, if all our churches should be made nests of owls and di-agous, and beds of nettles and thistles. Yet I confess, it is hard, too, to enter into those holy places with the reverence that becomes them, to rise up holy there. Every one that comes into the church does not ascend ; he leaves his soul too oft below, comes but in part ; his body that gets up the hill, the mind lies grovelling in the valley, amongst his grounds and cattle. Nor may every one be said to rise up or " stand in his holy place," that stands or sits there in it, unless his thoughts rise there, imless his attention stands erect and steadfast up to heaven when he is there ; he is indeed in the place, but he unhaUows it ; it is no longer holy in respect of him. He must ascend in heai't and soul, raise up eyes and hands, voice and attention too, that can be properly said to " ascend into the hill of the Lord," or rise up " in his holy place." Which how hard it is, the very straggling of our own thoughts there will tell us ; we need not go to the prophet to find a people that sit there as if A SERMON ON ASCENSION DAY. 183 they were God's people, and vet are not : that hear his word Sermon XXXVIII and stand not to it; that raise up their voices, and yet their — ' hearts are still beneath : we can furnish ourselves with a nuiuber too great of such, enow to tell us how hard it is to ascend into the hill of the Lord," and rise up " in his holy place," so few do it. And if these two ascensions be so hard, what is the third ! " the very righteous arc scarcely saved." If by " any means lPct.iv.l8. I may," says S. Paul. Suppose he may not ; he is afraid, at lCor.ix.27. least, after all his preaching, he should " become a cast-away,'^ fall short of the goal, miss the crown, come short of the top of the hill, of the holy place. So hard a thing is heaven ; so clogged are the wings of our soul, so heavy and drossy are our spirits, and our earth so earthy, that it is hard to ascend so high. We feel we find it ; and they but deceive themselves that think it is but running a leap into heaven, a ljusiness to be done wholly or easily upon our death-beds, w hen we can nor stir nor raise up ourselves or our heads. Wiio shall ascend ? Whatever question it is, it is most cer- tainly an assertion of difficulty. Who shall ascend ? no man can read it, but he will read hardness in the ascending. And yet it would be harder but for the last consideration of the words, that it is a kind of admiration of the prophet's at the foresight of Christ's ascension ; he, in his spirit, fore- saw his Saviour climb this hill, and wondered at it. From lus ascending, some of the difficulty is abated : he has led tlic way, traced a path, opened a door into heaven unto all believers ; so we used to sing in the Te Deum. I need not tell you he has ascended in all the senses of the words : no height of holiness but he has, none frequenter in the temple than he was, none in heaven till he came thither ; he the first that made our dull earth ascend so high. He rose and ascended up on high, without the least help of metaphor or figure ; rose from the grave, ascended into the hill, ascended thence " into the hill of the Lord," " stands there at his right hand;" S. Stephen saw him so. Never said prophet Acts vii.55. any thing that more punctually fell out than this ; he may well admire it, and so may we. Yea, and praise him too. To him we owe all our ascensions, all the height and ascensions of our spirits in grace and good- 18^ A SEKMaN ON ASCENSION DAY. Sermon ness, all our privileges to worship him in holy places, all our ' assurances and hopes of heaven, and the possession of it. His rising raises us ; his ascending makes us ascend. He the only prime singular one, we only as parts and members of him. What is then left us to do ? What for all this privilege ? Why, if Christ's grace, and God's worship, and heaven itself be such privileges, I hope we will not be so siUy to forego them, or betray them. Seeing they be so high ones, we cannot be so unworthy now to do any thing beneath them, any base or unworthy thing. Being holy ones too, we will not be so profane to pollute ourseh es or them with lusts and sacrileges. Being so admirable privileges all, we cannot certainly but adore God's mercy in them. Being glorious ones too, we must glorify him for them, count aU things dross and dung in comparison of them. Being yet hard to come by, the more need we have to labour for them, set aU our powers, make it all our work to get them ; to get grace and worship, and glory, to " ascend the hill" and " holy place " with all holiness, as the way to glory. In a \vord, seeing all this privilege comes by Christ, it is him we are to thank and serve, and worship upon his own hill, and in his ov>n holy place, till the time come, till we ascend in glory. And yet there is something more behind ; the way to this hill, the conditions required to obtain this privilege, what we are to perform that we may obtain it. To have " clean hands," and " pure hearts," " minds not lift up to vanity," and " mouths that wUl not swear to deceive our neighbour." For he only " shall ascend into the hill of the Lord," he only shall rise up " in his holy place ; " he only is a true believer, he only truly worships God when he comes to church to worship, he only shall go to heaven that hath clean hands, &c. THE FIRST SEIIMON UPON WHITSUNDAY. S. John iii. 8. The wind bloweth where it iistelh, and Uiou hearest the sound thereof, but canst not telt wlieiice it cunieth, nor whither it goeth : so is every one that is born of Cue Spirit. "The wiud bloweth and this day it blew to purpose. " A Sermon mighty rushing wind" there was that this day " filled the house" where the disciples were assembled. And it blew Acts ii 2. truly " where it listed/' when it blew only in that chamber where they were. And the sound of it was heard sufficiently when " Parthians, and ]\Iedes, and Elamites, the dwellers in Mesopotamia, and in Judea, in Cappadocia, Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and pro- selytes, Cretes and Arabians," all of them this day heard it framed into articulate voices, into tongues as many and divers as the countries they came from. Yet could not any of them tell whence this wind blew, whence these sounds came, for " they were all amazed, and in doubt, saying one to another, Actn ii. 12. \\ hat meaneth this?" Nor could the disciples themselves, Init in general, that from heaven it came, nor whither it went \vlu;n it retired from them. This day then was this text fulfilled in your ears, oh happy disciples ! Nicodemus might to-day, by experiment, under- stand what in this chai)ter he could not apprehend, the " wiud " and " Spirit " both together, and feel the Avorkings 186 THE FIRST SERMON ON WHITSUNDAY. Sermon of them both : there both in one descent together, thouj-h here XXXIX o-'o ' " ' ■ he did not when they were put in one word together ; where whether Spiritus ventus, or Spiritus Spiritus, both -rrveviMiTa, were understood, expositors have disputed, and it stands yet upon the question. The ancients restrained the words to the Holy Spirit, and translate it Spiritus ; the modem expositors to the wind, and translate it ventus. To do both right we shall join both senses, imderstand the words as a similitude made by our blessed Saviour to instruct both Nicodemus and us in the ways of the Spirit, and in the knowledge of the spiritual regeneration, by the likeness of the wind. So two similes there will be in the text. Sicut ventus sic Spiritus, and Sicut Spiritus sic spiritualis. The first similitude is between the wind and the Spirit. The second between the Spirit and the spiritual man, or " him that is born of the Spii-it." In the similitude betwixt the wind and the Spirit, we shall observe, — I. The nature of them both in irvev/Ma, breath, or wind, or spirit ; it signifies them all. II. The power and operation both of the one and of the other ; they blow, both of them, where they Ust. III. The plainness of their sounds : " thou hearest the sound thereof ; " both of them easy enough to be heard. IV. The obscurity, yet, of both their motions : ye know of neither of them, whence they come, or wliither they go. According to these four points will the second similitude be extended too. " He that is born of the Spirit " wiU be like the Spirit in all four. In his nature, in his operations, in his plainness in some particulars, and his obscurity in others. " So is every one that is born of the Spirit." But to tell you fully the true condition of him " that is bom of the Spii'it," I must tell you first the nature, the operations, and the properties of the Spirit. And to tell you the nature, the operations, and the properties of the Spirit, I must show you also those of the wind ; that so by the more perfect dis- covery of them we may the more perfectly admire them, and adore and magnify him to-day, who this day gave us both the occasion and means to hear and understand them. THE FIRST SERMON ON WDITSUNDAY. 187 I. I bcgiu now to compare the nature of the wind and Sermon Spirit. Uvevfia the word is, and may be translated both. It is so in the text. Some are for venius, some for Spiritus : breath they are both. Tlie one tlie breath of heaven, tlie other of the air ; the one, God's ; the other, the world's. Indeed, the wind is a kind of breath or spirit, but a spirit, in the nicest and subtilest sense, it is not. A body it is, and not a spirit ; yet the nighest thing it is we have to liken the Spirit to, as near a simile as we can find for it ; but the Spirit of the day is so a spirit as in no sort a body. To nwiz/ia, with an article and an emphasis, a Spirit above all spirits, the prime Spirit ; a Spirit by essence, an essential Spirit, or essentially a Spirit ; a Spirit by procession, the Spirit proceeding : personally that Spirit which " proceedetli joim xv. from the Father," and "from the Sou," which was this day j^j^^^^. ^ breathed first of all solemnly into the world to quicken it to a licavenly life. Spiritus Dei, and Spiritus Deus, the Spirit t)t' God, and the Spirit which is God, and the only Spirit that can bring us all to God. But this great nature is too great to comprehend, too infi- nite to pui-sue. Nor can the simile reach it ; it falls short ; and so must I and you when we have done our utmost. It is an easier project for us both to fall upon the power and operations of it, though I foresee we shall often there be at a stand too. Yet, to help ourselves as well as we can, we will consider the operations ; first by themselves, then by their effects, and then, thirdly, by their course and compass. By themselves first. II. (i.) The wind, you hear, blows, and so the Spirit blows. Vet the Spirit is not, blows not neither, like every wind. Tliere are whirlwinds that make a horrid noise, that whirl every way about, and turn the world up topsy-turvy, upside down; the wind that is but spiritus, a direct and orderly breathing, does not so. Spiritus vertiginis is but vertigo ■ytiritus, the spirit of giddiness that the Prophet speaks of, isa. xix.M. but the vertigo, or turning of the brain, — an abuse of the name, not a spirit, but a mere hu.mour that makes us giddy, — lias made this nation so too long. (ii.) Blustering and stormy winds there are, ave/x,oi rather than TTvevfiara, graves violento flamine venti ; but this no such. 188 THE FIKST SERMON ON WHITSUNDAY. Sermon Spiritus rather than ventus, ours is here ; a calm and peaceable one, a breath rather than a wind ; a Spirit proceeding from the God of peace, bequeathed and sent us by the Prince of peace ; so still and even that it did not so much as disorder a wreath of that holy flame which this day encircled the Acts ii. 3. heads of the disciples, but let that heavenly fire sit quietly upon them. (iii.) Nor is it of this wind to which this Spirit is compared said flat here, but spiral, not said to blow by a word that signifies commonly only the ordinary and natural bloM-ing. All is supernatural here. It is neither whirling, we told you first ; nor blustering, we said secondly ; nor puffing wind, we tell you now : it is a meek, an humble Spirit ; from the begin- Gen. i. 2. ning it " moved upon the waters," but did not swell them into waves or billows, as natural winds commonly do ; nor does it now ; but only guides all our waters, passions, and motions, into their proper place with sweetness and order, which is merely a supernatural work. (iv.) And yet, as soft and smooth as it blows, it is the Acts ii. 2. " Spirit of power," a " mighty wind and rush in it does, oft-times, at first with a little sudden and eager \'iolence ; yet two syllables, one single fiat, and all is done. Strange things, we know, are done by a very little wind ; and that one word of this one Spirit made the world out of nothing, and can as easily make nothing of the world. He can remove the greatest rocks and mountains, not only with the breath of his displeasure, but of his pleasure too, his easiest breath. He blew the gods of the heathen out of their thrones, and spake all their oracles dumb ; blew all their spirits in a moment thence, and yet the voice of his breathing was scarce heard. He does so still, throws down all the holds and fortresses of the devil in us sine strepitu, without noise. Some rushing mighty wind sometimes may go before it to rouse oui- dvd- ness and awake us, but the Spii-it is not there. Some earth- quake of servile fear may shake us first, and afi'right us from some iU action ; but the Spirit is not there. Some fii'e or fiery trial may first burn or scorch us, and thereby make us look about us, or some kinder fire warm us into a better temper than formerly we were in ; but the Spii'it is not there neither. But when these outward dispensations have suf- TITE FIRST SERMON ON WHITSUNDAY. 189 fidently disposed us to attention, tlicn comes the " still small Skrmon voice," and there is the Spirit that silently glides into our souls as the small dew into a flccee of wool. Such a still, ^j^'"!** smooth, sweet breath of wind is the true resemblance of the Spirit, and when this comes it works wonders ; that minds me of the next particular — the effects of both the " wind " and " Spirit." Two especial effects the "wind" has — to purify and to refresh. These are the prime effects of the Spirit too. (1.) When the Holy Spirit enters into the heart it purifies and cleanses it from all pollution. This made David pray, " Create in me, O Lord, a clean heart." Yea, but how, Ps. li. 10. 0 blessed prophet ? Why, as it follows, " by renewing a right spirit within me." That is the way to make him clean. No way but that — but that will. For the Spirit is compared to " fire," and that purifies ; to " water," and that cleanses ; Acts ii. 3. and here to " wind," and that blows away all the chaff and ° '"^■i')- dust that is either in us or about us. (2.) The Spirit refreshes, too. It " renews iAie face of Ps. civ. 30 . the earth;" it giveth "rest" and quiet; it "upholds" and Isa.lxiii.l4. estabhshes the faint and decaying spirit ; it refreshes us in Roi^^'yfii our bonds, and sets us free ; it comforts us in all distresses, 15. for he is 6 Ilapct/cXT^To?, " the Comforter," that should come John xiv. into the world. (3.) Nay, I may add one thing more. It not only refreshes us when we are faint and weary, and almost dying, but it revives us even when we are dead, is a " quickening Spirit." John vi. 63. Like that wind the naturalist tells us of, which in the spring time quickens the dull dead earth into herbs and flowers. Such a wind is this Spirit, that gives life to every one that comes into the world ; for he is the " Spirit of Life." Eom.viii.2. But that which adds somewhat still to the fuller glory of these effects, and must not be passed without a note, is, that it is Spirit still— this wind blows still. For, however the winds are not always in a noise and bustle, yet some spirit of air there is that moves in the deepest stillness. Sjjiritus there is always, though not ventus ; some tender breeze, though no gale of wind, there is always stirring. And if there were not continually some such sweet breathings of the Holy Spirit upon us, when those strong and louder blasts 190 THE FIRST SERMON ON WHITSUNT)AY. Sekmon seem to be lulled asleep, we were but dead men, and might XXXIX o L sleep for ever ; but such there are, and we live by them. I might, but I will not, add any more to the effects either of the wind or of the Spirit. I pass on to their course and compass, to show you how far their effects and powers reach. " The wind bloweth where it listeth," and the " Spirit where he willeth." And here I must tell you, oirov OeXei, ubi vult, is a large circuit. Ubi is " where," and ubi is " when," and vult is what Ephcs.i.ll. you will, especially when it is his who "worketh all things according to the counsel of his will." So that it will be no stretching to say either of the wind, or of the Spirit, that it bloweth (1) where it Usts, and (2) how it lists, and (3) as much as it lists, and (4) on whom it lists, and (5) when it lists. (1.) The wind blows where it lists, on this side or on that side, or on any side, anywhere, and everywhere. The Spirit does so too, only with more propriety to ubi vult, domg out of the liberty of its own will, what the wind only does out of V the subtilty of its nature. No place lies exempted from the Acts xvi. power of his will. It finds S. Pavd and Silas in the prison, and blows up the organs of their voices into songs and 2 Chron. hymns. It finds Manasseh in the dungeon, blows there with xxxm. 12. j^-g -ndnd, and the waters flow out of his eyes. It finds Matt. ix. 9. S. Matthew at the receipt of custom, and blows him out of a Matt.iv.l8. publican into an Apostle. It blows S.Peter and S.Andrew out of their boat to the stern of the Chui'ch of Chi-ist. He Actsix. 3. blows upon some in their journey, as upon S.Paul; upon Acts X. 44. others at home, as upon Cornelius; upon one in the bed, Luke XVI). ypQj^ another at the mill, upon Jonas in the whale's belly. Matt. xxiv. ]*sj'o place beyond his compass, not the isles of the Gentiles, Jonah ii. 1 . not the land of Uz, not the deserts of Arabia. Here and there, even amongst them, he blows some into his kingdom. In a word, no chamber so secret, but it can get into; no place so remote, but it can reach; none so private, but it can find ; none so strong, but it can break through ; none so deep, but it can fathom ; none so high, but it can scale ; no place at all, but it can come into ; and none so bad, but some way or other it will vouchsafe to visit. It makes holy Ps. exxxix. David cry out as in an ecstasy, " "Whither shall I go then from thy Spirit ? or whither shall I go then from thy pre- THE FIRST SERMON ON WIIITSUNUAY. 191 I scnce ? If I climb up into heaven, thou art there ; if I go Sermon ' down to hell, thou art there also. If I take tlic wings of the ' ^ ' ' I morning, and remain in the uttermost parts of the earth, , even there also shaU thy hand lead me, and thy right hand : shall hold me." No place, it seems, in heaven, or earth, or } sea, or hell itself, can hold him out. I Nor can any hold him to this or that way of working ; neither ; for he bloweth (2) how he lists ; sometimes louder, I sometimes softer, sometimes after this manner, sometimes I after that. He raises new inclinations, or he cherishes the I old ; he changes the tempers of men or disposes them ; he ; removes opportunities of doing ill, or he propounds oppor- i tunities of doing good ; he scares us with, threats or allures us with promises ; he drives us with judgments, or he draws , us with mercies ; he inflames us within, or he moves us from 1 without, which way soever it pleases him. No wind so various in its blowing. Different ways he has to deal with ' divers men : and "diversities of gifts" he has for them too, iCor. xii.5. " differences of administrations, diversities of operations." To one he gives the " word of wisdom," to another the " word of knowledge," to another " faith," to another the " gift of , healing," to another the " working of miracles," to another " prophecy," to another " discerning of spirits," to another " divers kinds of tongues," to another the " interpretation of tongues," all from the Spirit, says the Apostle, in the fore- I cited chapter. Nor was this only for those times. He stiU breathes diversities of gifts and graces, as he pleases. On some, sanctifying graces ; on others, edifying ; on others both. To some he gives a cheerful, to others a sad spii'it ; to some a kind of holy lightness ; to others a religious gravity ; to one a power wholly to quit the world ; to another, power to stand holy in it ; to one, an ability to rule, to another a readiness to obey; to one courage, to another patience, to a third temperance, and so to others other graces, as he thinks fittest. (3.) Yet of these gifts, to some more, to some less, not to all alike ; nay, not to the same person always alike neither, but (3) as much only as this Spirit will. All have not faith alike, nor hope alike, nor charity alike, nor courage alike, nor patience alike ; neither all ratues, nor any virtues all alike. 193 THE rraST SEUMON 0\ WinXSUXBAY. Sermon Upon some the "abundance" of the Spirit dwells, upon others he breathes only; some have had ecstasies, others but only moderate breathings. Elijah had abundance of the 2 Kings ii. Spirit, yet Elisha has it " doubled." And yet this very same ^' Elisha, that presently upon it divides Jordan with the wind of a mantle, and restores waters to their sweetness, and earth 2 Kings ii. to its fruitfuluess by a cruse of salt, in but the very next 2 Kings iii. chapter cannot so much as prophesy without a minstrel, '5- is not so much as in a disposition to receive this di\ine Spirit, without the help of an instrument of music to rally his spirits into harmony and order. S. Paul, who was but 2Cor.xii.2. evennow " caught up into the third heavens," feels by-and-by 2 Cor.xii.7. such a " thom in the flesh," that of aU that great extraor- dinary proportion, he has no more left him than a poor 2 Cor.xii.9. pittance — a mere sufiiciency. (4.) And the person is as much in his own power as the measure is. He blows not only what, but upon whom, he Rom.xi.35. will. He is no man's debtor ; " he will have mercy upon whom he will have mercy." What! if he to show his justice will no longer breathe upon some persons who have so long despised his mercy, and yet to make known the riches of his glory, will yet breathe somewhat longer upon others that, for aught we know, may have deserved as little, who can complain, seeing he blows sufficiently upon all, and is not obliged either in justice or mercy to do more, but justly may do all, where or upon Avhom he ^vill. One ubi there is behind. He is free also for his own time ; for he (5) bloweth when he listeth. Upon some in the womb, as upon S. John Baptist; upon others in the cradle; upon some in their childhood, upon others in their youth, upon others not till grey haii's cover them. In the morning, at the thii'd, the sixth, the ninth hour, in the evening, in the still of night, in our sleep, and when we are aAvake, are all his times as he pleases to make them or dispose them. In prosperity, in adversity, in the midst of teai-s, or in the midst of smiles, in health, in sickness, whensoever it pleases him. He called Samuel in his childhood, David in his youth, S. Paul in his manhood, JNIanasseh in his age, and that which without contradiction shows the unlimitedness of his power — the thief upon the cross. THE FIEST SERMON ON WHITSUNPAY. I shall dismiss this point, if you please, to take home with 5'':'''"'^. you these corollaries or lessons henee. -1^' — (1.) If "the Spirit bloweth where it listeth," we are not certainly to exclude any place or nation from these blessed gales, or with the Donatists to confine him to any corner of the world, or to the Chvircli or congregation we are of, as if he could blow no where else. Learn charity. (2.) If "the Spirit bloweth how he listeth," we do but show our folly to prescribe him his May. He kno^A's what best he has to do, how best to manage us to salvation. Learn discretion. (3.) If it be as much, too, only as he lists, it is not sure our merit or desert if we have more of him than others, nor perhaps their demerit always who have less. Whatever it is, it is more than Ave deserve, both they and we. Let that suffice to humble us and make us thankful. Learn humihty. (4.) If it be only upon whom he pleases, it is certainly sometimes upon some we know not. So we have no reason to pass a censure upon any man's soul. Learn to think well of all. And so much the rather in that (5) he bloweth when he will. If he has not already, he may hereafter breathe upon him or her thou doubtest most. If thou perhaps thyself '■feelest him not within thee now, thou mayest ere long. Learn hence to despair neither of thyself nor any one else. In a word, seeing all his actions are so free, all his bless- ings and all the ways of them so wholly in his own breast, let us all resign up all our wills to his, and submit them wliolly to his pleasure for time and place and manner and measure, and bid him do with us what he pleases. Yet for all this, would we not now willingly know some- wliat of these mysterious and stupendous operations ? There is somewhat, I confess, towards it in the next point, and 1 1 shall show you it, that though you cannot perfectly discern the motions of the Spirit, you may yet hear the sound I thereof; that is the third general of the text, the plainness iif the sound, both of the wind and of the Spirit, easy enough both of them to be heard. "And thou hearest the sound ' thereof." VOL. II, O 194 THE FIRST SERMON ON WTIITSUNDAY. Sermon III. For the " wind," I need not tell you it, it speaks loud — — — '- enough sometimes to wake the drowsiest sleeper ; though we cannot see it we can hear it. And so we may the Spirit too, as invisible as he is. Now, two sounds there are of the Spirit — an outward and an inward. They that heard the Patriarchs, the Prophets, and Apostles preach, they heard the outward; so in S. Stephen's case the Acts vi. 10. Jews are said "to resist the Spirit by which he spake." They that now hear them read or preached, they still hear Matt. X. 20. the sound of the Spirit. For so Christ tells us, " it is not they," the Prophets and the Apostles, that speak, " but the Spirit that speaketh in them." The inward sound of the Spirit is to be heard too. When thou perceivest pious and godly motions rise within thee ; when at any time good desires come upon thee ; when holy resolutions spring up within thy bosom ; when thou feelest thy soul overspread with heavenly light, and the Di-sine truth preaching to thine understanding, then thou hearest the inward sound, then this Holy Spirit begins to discourse and converse with thee. And truly, though none of these be properly sounds, but only metaphorical, yet they are plain expressions of the Spirit, and may well go for the sounds of it to discern it by. Yet, that you may not mistake false sounds for true ones, if you recollect what has been spoken scatteredly already in the discourse, of the nature, operations and effects of the Spirit, you will easily find the true ones to be these. If the motion that at any time within us be pure and heavenly, calm and gentle, if it purify om* hearts, if it cleanse our affections, if it penetrate the bones and maiTow, if it cool the fevers of our lusts, if it blow out the coals of our wrath ; if it blow down the fortresses of sin, if it blow up good resolutions, if it blow away the dust that hangs too often upon our good actions, the interests and by-respects, if it refresh the wounded spii'it, if it warm us with holy flames ; if it quicken us to all obedience to God aud man ; Gal. V. 22, if it cause the " fruits of the Spirit " the Apostle speaks of, to bud up in us, then it is doubtless from this Spirit, and they are all as so many several kinds of sounds that loudly speak his being and breathing in us. Whatever motion, THE FIEST SERMON ON WUITSUNDAY. sound, or language is not consonant to one or other of these, -^^''^'j'x let men talk of the Spirit what tlicy will, they are not of the 1_U Spirit in the text, nor does it make them spiritual men that have it. Thus far our knowledge of the Spirit extends ; these are the sounds it makes within and without us. But our igno- rance of it extends further. More of it there is that we know not, than that we know ; for notwithstanding all this deciphering of the nature, effects, and sound of the " wind " or " Spirit," the obscurity of the course it takes and the motion it moves in is far greater ; " for thou canst not tell wlience it cometh, nor whither it goeth." Nor wind nor Spirit. IV. For the " wind " first. They are but general notions we entertain of it. " God brings the winds out of his trea- Ps. cxxxv. sure," says the Psalmist. Out of those hidden chambers ^" they come, but where those chambers are we cannot tell. On a sudden they arise, ere we are aware, and away they go ; and who can follow them ? Who can trace their steps, or track their way, or overtake them in their lodging at night or tell us where it is ? Ask philosophy, and let that answer you. Whence is it that the winds arise? It answers you, From a thin and airy vapour drawn up out of the earth towards the middle region of the air, but repercust, or beaten back, by the grossness of some intervening cloud, which drives it down ohhquely with that violence we hear and feel. This, or something as obscure, is all the knowledge we can get of it. For, ask now. Where that vapour rose? it cannot tell. Which way it went? it knows it not. In what part of hea- ven it first became a wind ? it cannot point it out. What is become of it, now it is gone ? it resolves you not. Into what part of the world it is retired Avhen all is still ? it cannot answer you. We use to say, from the east, or from the west, from the north, or fi'om the south ; yet so uncertain must we needs confess the first point of their motion, and so many points do they vary ere they come at us, and so quickly are they gone by us, that the wisest of us all cannot tell exactly either whence they were, or whither they will. But yet again, if it be no more than such a kind of wind o 2 19G THE FIEST SEKMON ON WHITSUNDAY. Sermon as is in the text, not ventus hut spiritus, — a mere breath of XXXIX. ^ijj^ Qj. air, — that undoubtedly we know not whence it comes or whither it goes. And yet the ways of the Spirit are more unsearchable : we know not anything at all of his eternal procession — it was before any time we can imagine. AVe know nothing of his course or motion all that infinite while before the world began. We understand nothing distinctly of it ever since. His motions are so intricate, so various, and so infinite, we cannot comprehend them. The dispositions, the gifts, the graces he works daily in us, atc know not how they rise, or how they spread, or how they vanish. Descend we a little to particulars. We are sometimes moved, we feel, by the words of the preacher, by the reading of a chapter, by a devout book or a godly story, and yet we know not why more now than at another time; why at this time by a httle touch and not before by long persuasions ; why sometimes by weak and slender, at other times not by any means ; why to virtue, ofttimes contrary to our former natures and dispositions, without any occasion given, all sensible interests and motives clear against it, whilst to another, more easy and kindly to us, we cannot be wrought. Nor know we what becomes of any of those holy motions when they depart, or we thrust them from us. But if we should go about to dive into those hidden secrets of his counsel, why he should blow upon us, and not upon others as good as we ; why upon the Jews so fully, upon all the world besides so sparingly; why he should take this woman from the mill, and not the other that works by her ; why of two in the same bed he should refuse the one and choose the other ; why he should by the same words aud motions to two several men of the same tempers and educa- tion, and at that time, as near as can be conjectured, in the same way and disposition, breathe effectually upon the one and not the other, save this man presently and leave the other to himself : — we are here wholly at a loss ; they are mysteries of which we can say neither whence it is, nor whither it tends, but only to the glory of liis grace, and because it so pleases thee, O blessed Spirit. TUE FIRST SERMON ON WUITSUKDAY. 197 And seeing now we have told you all we can of sic Spiritus, Sermon of the first similitude^ — the similitude betwixt the wind and the Spirit, — let us now see what we can make of sic Spiritu iiatKS, of the second similitvule betwixt tlie Spirit and every one tliat is "born" of it : " So is every/' &c. Second General. That " he that is born of the Spirit " should be some way like it is no wonder, because he that is I begotten may well be like him that begets, he that is born I like her that bore him. But how he comes either to be so begotten or born, or be so like, that may easily put us to a ' stand, yet that too will come in as one part of the similitude. Tor four points of likeness we shall observe between the Spirit iiiul him that is born of it, as we did before between the wind and the Spirit itself. Like they are in their natures, in their operations, in their sounds, and in their motions, in tlie evidence of those and the obsciirity of these. 1. They are like in nature first. The Spirit spiritual and heavenly, and so is he that is born of it. He breathes nothing but heaven, speaks nothing else, lives there, his " conversation" wholly there, "his affections all upon things Phil.iii.20. above," his fashion not according to this world at all ; his ^'-l face, his eyes, his hands, his feet, his ways look thither all. He is so like him that he is now perfectly another thing than what he was before ; new soul, new understanding, new will, new affections, new all, body and all ; that framed into I new obedience, quickened to a new life, a mere new creature I every way; nothing of earth or flesh, but all spirit now. You shall see the likeness of his nature plainer in the second I resemblance — the likeness of his actions and operations to those of the Spirit. 2. The operations of the Spirit we told you, (1,) were calm and peaceable, and so are his who is born of the Spirit. " Love, joy, peace, long-suffering, gentleness, goodness, faith. Gal. v. 22. meekness, temperance, — these are the fruits of the Spirit," and he that has the Spirit has all these ; he that has not, is none of his. The effects (2,) of the Spirit are purifying, refreshing, and quickening. And he that has this Spirit, as well as "he that has this hope" the Apostle speaks of, (i.) "purifies [Uolm iii. i himself" fi'om all uncleanness both of flesh and spirit j"^'^ 198 THE miST SEEMON ON WHITSUNDAY. Sekmon then (ii.) refreshes and comforts others, all that need it: XXXIX ... _L and (iii.) brings forth also all good fruits, is fruitful in good works ; they mistake sadly that think themselves or others spiritual men without them. 3. And yet the strangest operation is behind. "The Spirit bloweth where it listeth." And can we make the Spirit and spiritual man agree here too ? Let us try a little. Two things there are in it : a power and a liberty of blowing. It is evident there must be power to do anything every- where, and as evident there must be liberty to do everything anywhere. And both in power and liberty we shall find them like ; and first in power. The " Spirit " is a Spirit of power ; he that is bom of it Ps. xxvii.2. is a man of power. An " host of men cannot so much as iJohnv. make him afraid." Sin itself cannot overcome him; "he that is born of the Spirit he sinneth not." He is able, with Samson, to break all the cords of it, to smite all such Philis- Rom. viii. tines before him, when this Spirit comes upon him. " Nor death, nor life, nor angels, nor pnncipalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature" can overcome him. Over all these he is more than conqueror. Those things which before we were regenerate seemed impossible, when we are once born again are light and easy ; we can do any tiling then through his Spirit that dwelleth in us. Stablish us once with this free Spii'it, and it is not cold or nakedness, hunger or thirst, wearisome journeys, or dangerous sliipwrecks, stripes or imprisonments, racks or gibbets, fire or fagot, that can force us from our hold, or overpower us. This very Spii'it upholds us in all our pains, and at length blows away everything that troubles or offends us. Nor is this " Spirit " only a Spirit of power, but of 2 Cor. iii. hbcrty also, and "where the Spirit is, there there is liberty," Gal. iv. 5,6. says S. Paul; that is, he that has it is free too. Free he is Gal. iii. 13. (1) from the bondage of Moses' law, " redeemed " from under Rom. vii. 6. that. Free (2) though not fi'om the obligations yet ffom Rom.vi.i8. the rigoui's of the moral law. Free (3) from sin, made free 2 Tim. ii. from that, from the dominion of it. Free (4) from the cap- 1 Cor. XV. tivity of the devil, recovered out of his snares. Free, lastly, SS. from the dominion of death ; the sting of it is lost, the victory THE FIRST SERMON ON WHITSUNDAY. 199 of it goue. So is every one free that is born of the Spirit. Sermon A\'ell may now his fame go out into all the world and his — — '- name into all the corners of the earth. And indeed, it does so in the next words, in the next point of the similitude, " Thou hearest the sound thereof." Evident it is, and ( ^ idcnt it is to any ; heard it may be, and any one may hear it ; thou, and thou, and thou, every thou that will. Evident it is, first. The Spirit is not a fancy, nor are the operations of it so neither. The Spirit, though it cannot be seen itself, yet something there is of it that may be heard ; heard, somewhat of it, by the hearing of the ear ; the effects not always in the understanding only ; these very ears we carry are oft refreshed with the sound of it ; our very senses sensible of the strength and power of it. And he that tells us of grace or religion all within, of so serving God in the Spirit, that neither our own nor other bodies are the better for it, or show any signs of it, has turned his religion and devotion into air and imagination, and not to Spirit. By his fruits you shall know as well the spiritual man as the prophet. Nor has he, secondly, one peculiar ear-mark, one tone and canting dialect to discern him by. He that is born of the Spirit is a free and noble and generous spu-it, uses a language that every body may understand. It is not the mystery of the Spirit, but the mystery of iniquity that thus envelopes itself in a private and affected phrase, which sounds, it is to be feared, the spirit of schism, singularity, and rebellion, and not of love and peace. And yet as plain a sound as the Spirit's is, it is not, lastly, without some obscurity, but that is not of the sound ; that is plain and open ; but of the motion and com-se, of which we may have leave to be ignorant, and in many things can be no other. That is the last point wherein the Spirit and spiritual man are alike. Thou canst no more tell whence or whither those great things the rege- nerate man acts are, than whence the wind or Spirit comes, or whither it goes. 4. But that so it is the amazements and doubts that this day possessed those who were the ^^itnesses of the wonders of this day's work, and their several judgments and conjec- tures concerning the Apostles this day filled with this Holy Spirit, will make it without question. Some said, " What 200 THE FIRST SEKMON ON WHITSUNDAY. meaneth this ? Others said mocking, These men are full of new wine all were " amazed and in doubt." The Apostles Acts ii.l2, sggjjjg(j g^ch strange things to them now, since the Holy Ghost had fallen upon them, that they knew not now what to make of them, or of anything they did. In the progress afterward of their- lives and courses they were as little under- stood as much misconstrued by the world. They were Actsxxvi. thought fools and madmen, when most wise and sober; condemned for wicked when they were most innocent, t Cor. iv. " reckoned the scum and offscouring of the world," when they were the treasures and jewels of it ; judged as dying, when tliey only truly lived ; accounted sorrowful, yet were always rejoicing; esteemed poor, yet so far from being so that they 2 Cor. vi. made many rich ; thought to have nothing, and yet possessed ®' aU things. So it was then, so it always was, so it ever \>ill be. The world will never, never can conceive the nature 1 Cor ii. and way of him that is " born of the Spirit." We know not ' what to make even of his 'yey€Pvr)fievo<; in the text, whether to read it "born" or "begotten," for it is both; and how he should be both by the same Spirit, or how the same Spirit should be both father and mother to him, we cannot tell. How he is begotten by the Spirit; how he is new born; the \\ ays of his birth, the -ways of his life, the way of his death ; how he is wrought, and formed, and moulded out of his old, stiff, stubborn temper into mildness and softness; how the old man is mortified in all his members ; how the new man rises and grows in all his pai'ts; how he resists so many strong temptations ; how he can so cheerfully renounce the world; how he can so wholly deny himself; how he can so merrily pursue a troublesome and despised nrtue ; why he should do all this, w hen there appears nothing but trouble, sorrow, and disadvantage by it, are all mysteries so obscm^e and dark that night itself is midday to them. Nor is it less to see with what calmness and contentedness he passes hence through pains and tortures, nor can we conceive the glory and happiness that attends him. Thus is the spuitua, hero's life and death a mystery, so far above the apprehensioi of dull-eyed earth, that it knows no more of its course oi motion than it does of the winds, neither what it is, nor whence it comes, nor whither it goes. TUE FIRST SEBMON ON WHITSUNDAY. 201 But, after all tliese mysteries, I end in plainness. It is a Sermon day, indeed, as well as a text of mysteries and wonders ; but ^^^^^ both day, and text, and wind, and Spirit will be all satisfied if they can leave these plain lessons upon our spirits. That (1) we now get us up with Elijah, "to the mount of l Kings God," get us often up to his holy places to expect this holy ^' wind and spirit. (2.) That there we wrap our faces in our mantles as he did his in his, cover them with all reverence and humility to receive him. That (3) we go out with him too, and stand in the entry of our eaves, every one in his place ready to worship and adore him when he comes. That (4) we there listen carefully to the sound he makes as he passes by, attentively to hear his voice, and know his will, and do his pleasure. That (5) we take the " wings of the [Psalm morning," as holy Da\dd speaks, our earliest devotions and prayers, to convey us to his presence, that he may blow and breathe upon us, and we daily find and feel him purifying, quickening, and refreshing us, and every day more and more drawing nearer to us, or us nearer to himself. And then no matter whether we know whence he comes or whither he goes, so he thus take us with him when he comes, and carry us thither with hint when he goes where he eternally with the Father and the Son resides in glory. Even so, O blessed and eternal Spirit, blow upon us, and this day keep thy festival among us for Jesus Christ his sake, to whom with the Father and thj^self be all our wonder and admii-ation, all worship and adoration, all our praise and glory, from this day for ever. Amen. THE SECOND SERMON UPON WHITSUNDAY. S. JoHxN xvi, 13. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth. Sermon And of such a Spirit never had the world more need than '. now ; never more need of one to guide us into all truth than at this time, wherein we are pestered and surrounded all with error, with all sorts of error ; never more need that " the Spirit of truth " should come to guide us than now, when there are so many spirits up and abroad that men know not which to follow. " Come, Holy Ghost, eternal God," never fitter to be sung than now. For, by the face of our hemisphere, we may seem either to have lost him quite, or with those in S. Peter, we may [2 Pet. iii. ask, "Where is the promise of his coming ? "When he is come indeed, he will guide us into all truth, yea, but when is that ? When comes he ? "Why, this day he came ; this day was this Scripture ful- filled ; this day this promise made good. The Spirit of truth came down from heaven upon the Apostles this day, so that from this day forward they spake all tongues and truths, who before were both ignorant of the one and could not bear many of the other. "Well, but the Apostles are dead, and all the disciples that could pretend to those gifts and prerogatives are dead, and we neither speak with tongues by the Spirit, nor understand all truths any of us, nor can yet hear of any that do. Is his THE SECOND SEUMON ON WHITSUNDAY. 203 promise then utterly come to an end for evermore ? Cer- Sermon tainly either come he is not^ or lead us he does not, or into '- — truth he does not, or into but a little, and that but very few of us; or we at this end of the world have no part or portion in his coming : something or other there is, some reason or other to be given why this wind, this Spirit, does not blow upon us. That he is come, this day of Pentecost plainly tells us ; that he is come not to go again, Christ's own promise that he should " abide Avith us for ever " does assure us ; that to John xiv. us too it is he comes, though not visibly, as this day, yet invisibly every day, — which is as much for truth, though not for tongues, — S. Peter tells us in his sermon this day out of the prophet Joel, that the " Spirit is to be poured upon all Acts ii. 17. flesh," so upon ours too ; and the Spirit for his part is always ready, ever and anon calling iis to " come." So that the fault Rev. xxii. will lie upon oui'selves, not the Spii'it, that he guides us not into all truth. The truth is, men are not disposed as they should be. lie that looks into their ways and pursuits after truth may see it without spectacles. Other spirits are set up, new lights advanced, private spirits preferred, all the people are become leaders, every man thinks liimself of age to answer for himself, and to guide liimself, so that there is either nobody to be guided — all the Lord's people being kings and priests and prophets — or else nobody will be, but according to their own fancies, prejudices, interests, and humours. This is the true posture, the very face of religion now-a-days, and the true reason that this Spirit of truth ceases to guide them into truth : for, he leads none but those that will be led, and they will not. He is only sent to guide, not to hale them on or cb-ive them forward. To you, disciples, such as are willing to be taught ; not to them that will be all masters. To those that could not bear all truths then ; not to those that would not then, nor to those that will not now, who make Christ's promise of none effect to themselves by their own perverseness. Time was — and this day it was — when he found men better disposed for his coming, found them together at their prayers, not, as now, together by the ears ; of one accord. 204 THE SECOND SEUMON OX ■WHITSUXDAY. Sermon not in sects and factions, waiting all for the promise of his — — '- — coming, not preventing it as Saul did Samuel, with a fooUsh 1 Sam. siii. sacrifice, only, as himself confesses, " lest the people should forsake him,'' and, as is usual now, not to stay the coming of " the Spirit of truth," but to set up one of their own, no matter of what, to keep the people from scattering and forsaking them, any spirit, so it can keep them to them. Acts i. 4. They were to M ait for the " promise of the Father," which was the Spirit of truth. They did, and had it. Do we so, and so we shall too. Our case still is the same with theirs. They could not bear all truths together, no more can we. They stood in need of daily teaching — we do more. They wanted a guide — we cannot go Avithout him. Truth is still as necessary to be known as then it was. To this purpose was the Holy Spirit promised, to this purpose sent, to this pm-pose served, and serve he does still, the necessity being the same, like to be the same for ever ; only fit we ourselves to receive him when he comes ; and howbeit things look strangely, and this promise seems almost impossible now, the Spirit of truth will come, and " when the Spirit of truth is come, he will guide them," &c. The words are Christ's promise of sending the Holy Spirit, now the fifth time repeated, to raise up the spirits of the drooping disciples, now ready to faint and die away, upon the discourse of their Lord's departure. He was now shortly to bid adieu to the world and them ; yet so much he loved them that he would not leave them comfortless ; though himself, who was their only joy and comfort, was to go away, yet he would not leave them without another Comforter. Though he that was "the way," must ascend, yet a guide should presently descend to guide them after him ; though he who was " the truth" must back to heaven, yet the " Spirit of truth " should forthwith come down to guide them into all truth, to bring them thither. So that here, even Avithout a guide, you may easily find two considerables. 1. The advent, or coming of the Holy Spirit: "■\Mien he, tlic Spirit of truth, is come." 2. The intent or pm-pose of it, the end and benefit of his advent or coming : " He will guide you into all truth that is the business. II THE SECOND SERMON ON WHITSUNDAY. 205 111 the first we shall consider, Sermon 1.) His title, " he, the Spirit of truth." (2.) His motion, " is come." (3.) His time, " when," indefinite it is here, but a due time It has, and we will strive to learn when it is. (1.) His manner of coming : (i.) invisibly, as a Spirit ; (ii.) ( li'cctualty, as a Spirit of truth ; (iii.) gently ; and (iv.) softly : both implied in the word or term of " coming j" (v.) sud- denly too sometimes, "when" he is come; as if so suddenly, that we should not feel or know it till he is. In tlie second — the intent or benefit of his coming — we sliall observe, (1 .) The benefit, what it is ; to lead (2) whither ? " Into truth." Into truth, (3) how far ? " Into all truth." Yea, but (4) to whom all these ? To you, even to lead you ; you, and you, and you, all of us, in our way, in our order, one after another. Yea, but, lastly, lead us, and into truth, and into all truth ; but how ? 'OSijj-ijaec, says the text, show and make and draw us out a way, and conduct and move and actuate us in it. When we have thus considered them single and apart, we will join them again together and so leave them ; — tell you how the leading is always proportionate to his coming; as he comes, so he leads. If he comes mii-aculously and extraor- dinarily, so he leads ; if invisibly and ordinarily, so he leads ; as much as he comes into us, so much he leads us ; as is his coming so is his leading and no other; the one ansAverable to the other. And, lastly, all this we shall make good from Christ's promise here : (1,) that his promise we have for it, who will . not, cannot fail us ; (2,) promise upon promise ; (3,) a pro- mise with a noil obstante, with a "howbeit;" that howbeit all else should fail, this should not ; howbeit to the world this Spirit may prove something else than a guide, a reprover, or a judge, yet to us he shall be a guide into the way of truth. This will be the sum, these the heads of my discourse, which that I may happily pursue, Come, thou, I O Spirit of truth, and guide my thoughts and words this ■ day, that I may teach thy ways unto the people, and declare thy truth. 206 THE SECOND SERMON ON WHITSUNDAY. Sermon We are to begin with the Spirit's advent, or his corning ; '. — for come to us he must before he guide us; and that his entertainment may be according, inquire we, first, Who it is ? His titles here will best inform you : " He the Spirit of," &c. 1. " He \" what is " he ?" "He" is a relative, relates to an antecedent, refers to some person mentioned before. "^Tio John xvi. is that ? (1,) " The Comforter." Who is " he ? " " The Com- Johnxiv. forter, (2,) which is the Holy Ghost" — (3,) one that the 2fj « world cannot receive;" so great, that the world, as wide as .John XIV. . . ' a J ' 17. it IS, cannot contain him ; so good, that the world, which, as S. John speaks, lies in wickedness, cannot receive him ; John xiv. (4,) a Comforter that shall " abide for ever ;" an eternal Com- Joirn XV. forter, (5,) " whom I -will send unto you from my Father;" 26- a heavenly Comforter, " which proceedeth from the Father," (the same verse,) a Comforter who is the very " Spirit of God," or God the Spirit proceeding. This is " he " we speak of ; this is he that is said here to come, that is said still to come. 2. Well may the Evangelist stand and stop at his eKelvot here ; stand and take breath here at this " he ;" as if he knew not how to go further, how to call him, how to express him : he, the Comforter ; he, that abides for ever ; he, whom the world cannot receive ; he, the Holy Ghost ; he, that proceeds from the Father and the Son : all this he had said already, and more he thought he could not say, and therefore now here makes a halt as I may say, " he," and no more, to give us time to consider of the greatness of the person that is to come, and to prepare for his coming. Yet to confirm all that before he has said of him, as he John xiv. began the promise of him under the name of " the Spirit of ' ■ truth," so he concludes it with the same title, that we might know all that he has said is truth, all that Christ has pro- mised of him is no more than truth ; for he is the Spirit of truth : " the Spirit of truth." 1. To make good and true all that Christ had promised, Ephes. iv. the very seal and signatui'e of om- redemption, to seal the Kphes i conveyance of our inheritance to us; to make that good, "to bear witness with our spirit that we are the children 16°™' of God ;" to make all good to us both in heaven and in earth. THE SECOND SERIMON ON WniTSUNBAY. 207 2. lie is " the Spirit of truth," because the Spirit of God Sermon and Christ. God is truth, and Christ is the truth ; and " the Spirit of God" he is, and "the Spirit of Christ" he is; so, Jolm xiv. to be sure, " the Spirit of truth," if of God and Christ. i Cor. ii. 3. The Spii~it of truth is "the Spirit of propliccy ;" those p^|^[ ; jg "holy men spake as they were moved by tlic Holy Ghost" — Kev. xix. " who spake by the prophets," says the Niccne Creed ; and 2 pet. i. 21. prophets they are not, but liars, who speak not the truth, nor is it prophecy, if it be not truth. 4. " The Spirit of truth," for that as he inspires grace, so he doth truth too, all supernatural truth to be sure : for truths there are many and spii'its there are many, but no truth but from him, nor no " Spirit of truth " but he himself; he is the fountain of truth," as in him and from him it is we live and breathe ; he breathes into us this breath of life, the spirit of life from this Spirit ; so from this " Spirit of truth" all the truth that at any time breathes from us, even natural truths and the truths of reason ; but that is not it. Inspired truths, spiritual truths, they are the proper effects of this Spirit : other truths may be from him, nay, are originally all from him, as all good from God that eternal source of good- ness ; but they may sometimes arise and breathe from our own spirits within, or be put into us by other spirits, by the ministry of angels from without ; but inspired truths from this Spirit alone. Angels, indeed, are sometimes the " messengers " of itj but never called the " spirits " of it ; they bring it, they do not breathe it ; when they have brought it and done their message, be it never so true, never so comfortable, it will not comfort, but amaze us ; it will not sink into us, but lie only at om- doors till this Spirit breathe and work it in. He alone Spiritus veritatis, the Inspirer of truth. Hence it is that this Spirit of all spirits is only called " the Comforter," for that he only lets in the comfort to the heart, Mhatever spirit is the messenger. Be it the angels, those spirits and messengers of heaven, or be it the ministers, those messengers upon earth, with all the life and spirit they can give their words, — no comfort from either, unless this " Spirit of truth " blow open the doors, inspire and breathe in with them. Truth itself cannot work upon our spirits but 208 THE SECOND SERMON ON W71TTSUNDAY. Sermon by the spiration of tliis Spirit of truth. It is but a dead \ — letter, a vanishing voice, a mere piece of articulate air ; the best, the greatest, the soundest truth no other; it has no spirit, it has no life, but from this Spirit of truth. To conclude this point. It is not, when " the Spirit of truth is come," or, when " he, that is, the Comforter," is come, though both be but one, " he shall guide you " — neither title single ; but " he," " the Spirit of truth," both together : to teach us, first, (1,) that the truth which this Spirit brings is full of comfort, always comfortable. Startle us it may a httle at the first, but then presently, " Fear not," comes presently to comfort us : trouble us it may a little at the first, nay, and bring some tribulation with it, as times may be : but ere the verse be out, ei-e the words be out almost, " Be of good cheer," John xvi. says Christ, it is but " in the world," and I "have overcome the world," and in me " ye shall have peace," that came before ; so that tribulation is encompassed with comfort. " Ye shall John xvi. be sorrowful " indeed, " but your sorrow shall be turned into joy ;" the first is no sooner mentioned but the other foUows, as fast as the comma will let it. Christ's truth, and this Spirit's truth, is the Comforter's truth, as well as the Spirit's, and have not only spirit to act and do, but comfort also in the doing, and after it, to be sure. Nay, Joined so, (2,) " he, the Spirit of truth," to teach us again, that nothing can comfort us but the truth, no spirit hold up our spirits but the Spirit of truth. Lies and falsehoods may uphold us for a time, and keep up our spirits, but long they will not hold ; a few days will discover them, and then we are sadder than at first. To be deluded adds shame to our grief ; it is this Spirit only that is the spuit of our life, that keeps us breathing and alive ; it is only truth that truly comforts us ; which, even then when it appears most troublesome and at the worst, has this comfort with it, — that we see it, that we see the worst, need fear no more ; whilst the joys that rise from false apprehensions or lying vanities, indeed from any- thing below this Spirit of truth and heaven, bring so much fear of a change, or close, or too sudden an end, that I may well say they have no comfort with them. They flow not from this Comforter, they come not from this Spirit ; that is the reason they have no comfort, no spirit in them. It may THE SECOND SERMON ON WHITSUNDAY. 209 well occasion us as soon as wc can to look after this "he, the Sermon Spirit of truth," and for our own sakes inquire where he is, wiitch his motion, what, and whence, and whither it is. II. To understand the motion and coming of the Spirit, what it means, we can take no better way than to peruse the phrases of the holy book, under what terras it elsewhere does dehver it. The first time we hear of it we read it " moving Gen. i. 2. the next time " striving with man then " filling" him ; then Exod. " resting upon" him. Sometimes he is said to " come ;" some- jf^^^jj^'^j times to "enter into" us; sometimes to "fall upon" us; some- 25. times to be " put upon " us ; sometimes to be " put into " us ; j JJ**^' sometimes to breathe, sometimes to "blow upon" us. All these ways is he said to come ; whether he move us to good. Numb. xi. or strive with us against evil, or fill us with sundry gifts and graces, or rest upon us in their continuance; whether he comes xxxvi. 27. upon us in the power of his administrations ; or whether he ^' enter, as it were, and possess us wholly as his own ; whether he appear in us, or without us ; whether he come upon us so suddenly, and unusually, that he seems even to fall upon us, or be put upon us by ordinary ways and means ; whether by imposition on, or breathing in; whether by a softer breath, or a stronger blast ; whether he come in the feathers of a dove, or on the wings of the wiud ; whether in fire or in tongues ; whether in a visible shape, or in an invisible power and grace : they are his comings all — sometimes one way, sometimes another — his comings they are all. Yet but some, not all of his comings, for all " his ways are past finding out," and teach us a lesson against curiosity in searching his out-goings. And yet this word " come " sounds somewhat hard for all this still. Did we not say he was God ? And can God be said to " come " any whither, who is everywhere? Nay, of this very Spirit expressly says the Psalmist, " Whither sliall I go then P^. oxxxix. from thy Spirit ? " And if I cannot go from him, what needs his coming ? " Coming," here, is a word of grace and favour ; and certainly, be we never so much under his eye, we need tliat, need his grace, need his favour : nay, so much the more because he is so near us, that so we may do nothing un- worthy of his presence. But he speaks to us after the manner of men, who, if they be persons of quality, and come to visit us, we count it both a favour and honour. So, by VOL. n. r 210 TKE SECOND SERMON ON WHITSUNDAY. Sermon inversion, wlien God bestows either favours or honours on us, when this holy Spirit bestows a grace, or a gift, or a truth upon us that we had not before, then is he said to come to us. I need not now trouble myself much to find out whence he comes. " Every good and perfect gift comes from above," says James i. 17. S. James: from heaven it is he comes — from the Father — he John xiv. " sends him;" from the Son, "he sends him" too, in this very Joiin xvi 7 chapter. And this is not only the place whence he comes, but here are the persons, too, whence he proceeds. So that now we have gained the knowledge, not only of his temporal, but his eternal coming too ; his eternal procession, which though it be not the coming promised or intended here, yet, coming, here upon the context and coherence, relating so e%idently to sending, gives us but a just occasion both to remember to whom we owe this benefit, the Father and the Son, the greatness of it, in that it is no less than infinite — the Spirit of God, God himself. And it is but fit here and everywhere to take notice of it, that as the whence is above, so the whither is beneath, very much beneath him. But we reserve that to a fitter place, when we come to the persons that are guided by him. It is best now to suspend a while the search of the nature, to inquire into the time and manner of his coming. But the time is next : " when he is come." III. Yea, but when is that ? Sane novum supervenisse spiri- tum nova desideria demonstrant, says S. Bernard you may know he is come (i.) by the desires he works in you ; when those begin to be spii-itual, hearty, sincere, and true to God, then is the Spirit of truth come into you ; if you begin to long, and breathe, and gasp after heaven, it is a sign some heavenly breath of the Spirit, at least, is slipped into you. (ii.) When this Spirit that pants and beats after God within, breathes out at the lips too, ere it be long, in prayers to God, and praises of liim ; in good communication ; aU bitterness, and malice, and evil speaking, and vanity too being laid aside as becometh saints. Tliis is a good sign too, a true sign too, if it be not merely godly phrases taken up to make a show, or to deceive ; if it proceed from the heart and inward spirit. [Sane novum supervenisse spiritum certissime conversatio nova testatur. — S. Bern, in Octav. Pasch. serm. ii. p. 191 G. ed. Paris. 1640. ] THE SECOND SERMON ON WHITSUNDAY. 211 (iii.) But the siirest sign of it is in the liand, in the works, if Sermon they be such as are the genuine fruits of the Spirit, — " love, joy, peace, long-suffering, gentleness, goodness, faith, mock- ^- ness, temperance." These aj-e the Spirit's perpetual attend- ants when he comes. Boast men may of the Spirit, but if they have no love, — if they be not the sons of peace, — if pa- tience and long-suffering be no virtue with them, — if gentle- ness appear not in their carriage, — if goodness and bounty to tlie poor abound not in them, as well as faith, — if they be not meek, and humble, and sober, and temperate — temperate in diet, in apparel, in language, in passion, and affections, and all things else ; boast they while they will of the Spirit, I and the Spirit of truth, that they have it, work and move by it, are guided by it, it will prove but the spirit of error, or the spirit of giddiness, or the spirit of slumber (they do but dream it), or but their own spirit, at the best ; for such a one we read of, and of prophets that went according to it : " fool- Ezek. xiii. ish prophets, that follow their own spirit, and have seen ^" nothing ; " ignorant prophets, who know nothing, yet pretend they know more than all the learned, all the Fathers that are gone ; crafty " foxes" only they are, says the prophet, cun- Ezek. xiii. ning to spoil and ravine ; that seduce the people, saying, ^' ^' " Peace, when there is no peace they " build and daub with untempered morter," build up Babel, the house of confusion ; and plaister up all the Scripture's texts that are against them with incoherent comments, wild distinctions and interpreta- tions, that stick together like untempered mortar. They make " the righteous sad, and strengthen the hands of the Ezek. xiii, wicked, that he should not return from his wicked way, by promising him life." And yet they there pretended the Spirit, — that he was come to them, and God had sent them, when indeed it was no other spiint from the Lord than such a one as came from him upon Saul when the good Spirit was departed from him. The Spirit of truth wants no such covering, no such mortar ; makes not " the righteous sad," makes nobody sad by any oppression, — ^joy is the fruit of it ; strengthens not the wicked in his wickedness ; it is all for jus- tice and righteous dealing. And where it comes upon any, it — as Samuel foretold it, and Saul found it— gives him "another l Sam.x.6, heai't," turns him into "another man." The " new man" Eph.iv. 24. r 2 212 THE SECOND SEUMON ON WHITSUNDAY. Sermon S. Paul calls it^ " created in righteousness and true holi- ness." Indeed, there was another kind of coming of his this day. He came to-day, not only into the hearts but upon the heads of the Apostles ; sat there, and thence dispersed his heavenly light into rays and flames; came down in wind, and fire, and tongues : in wind, to show that it was the Holy Spirit, the very breath of heaven ; that came in fire, to signify the light of truth it brought; and in tongues, to express it to the world. But it was his inauguration day, the first solemnity of his appearance, that so both the disciples and the world might know that come he was whom Christ had promised, and be convinced by a visible apparition, who else wovdd not have been convicted by any inward evidence which had been without it. But thus he appeared but only once. In the effect of tongues indeed, but not in the appearance of them, he twice Acts X. 46. afterwards fell upon some disciples, — upon the centurion and his company, the first-fruits of the Gentiles, and upon those Acts xix. 6. disciples at Ephesus, who knew nothing but John's baptism, that so they might sensibly find the difl"erence of John's bap- tism and Christ's. They both, as soon as they were baptized, " spake with tongues," says the text ; the one so honoured, to teach this truth, that in all nations, whoever doth right- eousness shall be accepted, the Gentiles now in Christ as well accepted as the Jews ; the other so highly favoured, that imperfect Christians might be encouraged to go on, and not be dismayed to see so many glorious professors so exceedingly transcend them. These comings were miraculous ; only to found Christianity and settle an article of faith, the ai-ticle of the Holy Ghost, never distinctly known to the world till Christianity arose. Christ himself was fain to confirm his diA-inity by signs and miracles ; and the Godhead of the Holy Ghost can be per- suaded by no less. But this once done, he was to lead us by an ordinary track, — no longer now by sight, but faith, that 1 Pet. i. 5. salvation might be " tlu-ough faith," and the blessing upon John XX. them " who have not seen, and yet have believed." This, I must needs say, seems the prime and proxime meaning of the words, but not the full. " When he is THE SECOND SERMON ON WHITSUNDAY. 213 come/' points chiefly and nearest at this his first and nearest Sermon coming, but not only at it ; else are we in an ill case now, if no Spirit to come to us, no guide to lead us, no truth to settle us. It must extend beyond that liis visible coming, to the ways of his coming unto us still, unseen and unheard ; or however expedit vobis, it was expedient for them that Christ should go away, that the Comforter might come, for us it is not, I am sure, if we have none to come. Settle we, there- fore, this for an article of our faith, that he comes still, I told you before how you should know it by his breathings inwardly in you, good thoughts and desires, — his breathings outwardly, good words and expressions, — by his workings with you, good life and actions ; in a word, by his gifts and graces. But if this be all, why is it now said, "when he is come?" Came he not thus before, to the patriarchs and prophets? Were not they partakers of his gifts, moved, and stirred, and actuated by him ? Why then so much ado about Christ's sending him now, and of his coming now, as if he was never sent, never came before ? (1.) We read indeed in the Old Testament often of his com- ing, never of his sending, but by way of promise, that God would send, or of prophecy that he should be sent, and that but once neither expressly, Emittes Spiritum et creabuntur. Ps. civ. 30. So, though come he did, in those days of old, yet voluntarily, merely, we might conceive, never sent, never so distinct a notion of his person then ; then oiJy as the Spirit of God, now as the Spirit of the Father and the Son; then only as the power of God, now as a Person in the Godhead. This the first difference between his coming then and now. (2.) Then he came as the Spirit of prophecy, now as the Spirit of truth : that is, as the very truth and fulfilling of it, of all the former prophecies. (3.) Then upon Judaea, and few else besides ; it may be Job in the land of Uz, and Rahab in Jericho, and Ruth in Moab ; here and there, now and then one; now "upon all flesh:" upon Jew and Gentile, both alike ; tlie partition wall, like the walls of Jericho, blown down by the breath of this Spirit, by the blast of tlus horn of the Most High. (4.) Then most in types and shadows, now clearly and in truth. 214 THE SECOND SERMON ON WHITSUNDAY. Seemon (5 .) Theu sparingly, they only sprinkled with it ; now poured out, Joel's effundam fulfilled, a common phrase become now, Acts^._i^.^ _a of tjie Holy Ghost," and " filled with the Spirit." Eph. T. 18. (6.) Then he came and went, lighted a httle, but stayed Judg. xiii. not, motabat, or volitabat, flew or fluttered about, moved and stirred them at times, as it did Samson, coming and going ; Acts ii. 3. now it is he is come. He sate him down upon the Apostles, Acts XV. 28. sate him down in the chair at their synod. Visum est Spiritui Sancto et nobis ; calls us his temples now, not his tabernacles, places of a dm-ing habitation, and is to abide with us for ever. Lastly. Then he came to help them in the observance of the Jewish and moral law, now to plant and settle an obedi- ence to the Christian faith. For Christ being to introduce a more perfect and explicate faith in the blessed Trinity, and a Redeemer, to wean men from the first elements and beg- [Gal. iv. 9.J garly rudiments, as the Apostle calls them; to raise them from earthly to heavenly promises ; to elevate them to higher degrees of love, and hope, and charity, and virtue, and know- ledge ; and being besides to arm them against those contra- dictions and oppositions that would be made against them by the world, those persecutions and horrid ways of martyrdom they were to encounter with in the propagation of the Chris- tian faith ; — for these ends it was necessary that the Spirit of truth should come anew, and come with power, as it did at first with wonder, that by its work and power those great and glorious truths might be readily received and embraced. For John xvi.8. this seems the very end of his coming, to " convince the John XV. world," and " to testify of him;" and " to glorify him," ia Joiin xvi. the very next verse to the text ; to evince this new revealed truth to the souls and consciences of men, that Messiah was come, that Jesus was the Christ, that the Jewish sacrifices were now to have an end, that the prophecies were all fulfilled in him, that his law was now to succeed in the place of ]Moses', that he justified where the law could not ; that through him now, in his name, and in none other, salvation henceforth was to be preached to Jew and Gentile, and God had opened now that door of hope to all the world. To bear witness to this, and persuade this truth, so opposite to natural and Jewish reason, or so much above the ordinary reach of the one, and THE SECOND SERMON ON WHITSUNDAY, 215 the received customs of the other; thus to enhance piety Sermon and perfection^ thus to set up Christ above the natural and Mosaic law ; thus now to glorify God in Christ, and Christ as Christ ; need there was, great need, that the Spirit of truth himself should come himself, after a new fashion, in a greater manifestation of his power than in former times, bring greater grace, because he required of us a greater work. All this while we have given you but general notions of his coming, either when he first came in his fulness on the Apostles and first disciples; or when, secondly, he comes on any, as the Holy Spirit, in good motions and affections. We are yet to see when he comes as the Spirit of truth. To descend now, thirdly, to a distinct and particular inquiry, When the Spirit of truth is in us, or come to us, — when we have him in us ? Nor is this way of consideration less necessary than the other ; though (it may be) harder far, forsomuch as we daily see many a pious Christian soul seduced into error, in whom yet we cannot doubt but the Holy Spirit has a dwelling ; — many a good man also err in many opinions, of whose portion of the good Spirit we make no question ; whilst some, many, others of less piety, it may be none, more fully know the truth than either of the other. Understand, therefore, there is a double way of knowing even divine truth ; (1,) the one by the way of natural reason, by principles and conclusions rationally and logically de- duced out of the evidences of Scripture ; (2,) the other by particular assents and dissents of the understanding and wiU purified and sanctified to all ready obedience to Christ. By the first, it comes that the greatest scholars, the most learned and rational men, know always the most truths, both speculative and practick, both in their principles and infer- ences, and are therefore always fittest to determine doubts, and give counsel and direction, both what to believe and what to do, in all particular controversies and debates which concern either truth or error, or justice and injustice, right or wrong, the practices and customs of former times and Churches, or their contraries and disuses. And this may be done without the Spirit of sanctification, or the holy sancti- fying Spirit, under that title at least, though indeed, under 216 THE SECOND SERMON ON WHITSUNDAY. Semon another title, it comes from him. As the "gift of tongues" — — — or "interpretation," or " prophecy," or "the word of wisdom," 1 Cor. xii. or " the M'ord of knowledge," are reckoned by the Apostle to come from the same Spirit, it may be most properly from him, as he is the Spirit of truth. By the second way of knowledge it comes to pass, that men of less capacities and lower understandings, applying their affections as well as understandings to embrace the truth, do know and understand it more effectually, are more resolute in the defence of it, express it better in their lives, and know more sometimes of the particular ways of God in his particular providence and direction of the affairs of his saints, (for of this kind of wisdom " the fear of the Lord " always is " the beginning,") and it often happens, of the pas- sages of the world too, as they relate to God's disposing order. Yet by reason of the inabilities of understanding, or want of the course or means of knowledge, it falls out that they oftener err in the conceits and apprehensions of things than the other. And more than so, it as often comes to pass, whether to humble them when they begin to be proud of their holiness and piety, and think themselves so much above other men — wiser, better, more holy, more right- eous than they ; or to punish them for some particular sin, as disobedience, curiosity of inquiring into depths above them, singularity, discontentedness, self-seeking, or the like ; or to stir up their endeavours, now beginning to languish ; or to make them yet more circumspect and wary in their ways; for these or some such causes, I say, it comes to pass that God suffers them to run into grand and enormous errors, foul and foolish extravagancies of opinion, which if once they trench on, practise, and are deliberate in, or might vvith easy industry have been avoided, even grieve and quench that holy Spirit that was in them, and expel him too ; but if their errors be unvoluntary, not easy for them at that time to be avoided, or of lesser moment, stand they may with the Spirit of grace, and they good men still. How, therefore, now shall we know what is from the Spirit of truth, when he comes so to us, is but a necessary inquiry ; yet the resolution is hard and difficult. I know no better way to resolve you than by searching the natui-e of this Spirit THE SECOND SERMON ON WHITSUNDAY. 217 of truth, as Christ has pleased to express him in his last most Sermon holy and comfortable discourse, of which the text is but a _ part, the several expressions of whose nature and office set together will, I am confident, assure us of a way to discern the Spirit of truth, when it is that he speaketh in us. You may turn your leaves and go along with me. " The Spirit of truth, whom the world cannot receive so John xiv. then, (1,) if the article or opinion which we receive be such ' ' an one as the world cannot, if it be contrary to worldly interests, carnal respects, sensual pleasures, it is a good sign at first. If it cannot enter into a carnal or natural man's heart — if " man's wisdom" teach it not, as the Apostle speaks iCor. ii.i3. — if it grow not in the garden of nature — that is a good sign it is " the Spirit of truth is come " that thus enables us to receive a doctrine so disadvantageous and displeasing. Look into the next verse (ver. 18) : "I will not leave you John xiv. comfortless." If, then, (2,) it be such an assertion that has good ground in it to rest upon, that will not fail us in distress, that mil stick by us in our deepest agonies, comfort us in our greatest discomforts, not leave us when all earthly comforts do, — then it is from above, then it is a true comfort, a truth from this " he," this " Spirit of truth," that is " the Comforter " too. See next, verse 26 : " He shall teach you aU things, bring John xiv. all things to your remembrance whatsoever I have said unto you." If then, (3,) it be an assertion that carries the analogy of faith along with it, that agrees with all the other principles of Christian faith, — that is, according to the rule of Christ's holy word, — that soberly and truly brings to our remem- brance what he has said at any time, or done for us ; that remembers both the words that he spake and the deeds that he has done, his actions and example ; if it be according to his example of humility, obedience, patience, and love ; if it bring us heartily to remember this Christ's pattern in our lives and opinions too, then it comes from him that should come, and is Avorth your receiving and remembering it. In the same verse again, in the words just before, he is called " the Comforter," and " Holy Ghost," who is also there promised to teach us too. And if the doctrine be such, that not only comforts us in the receiving and remembrance. 218 THE SECOND SERMON ON WHITSUNDAY. Sermon but sucli also as becomes comforters too, tbat teaches us to comfort others,— the poor and needy, the afflicted and distressed, and to do it liolily too, as by the Holy Ghost — that is, with good and pure intentions — and do it even to their ghosts and spmts, as well as to their bodies ; if it teach true, holy, ghostly, spiritual counsel, and all other convenient comfort to them our Christian brethren ; then it is, (4,) a doctrine from this Spirit of truth : he comes in it. John XV. Turn ye now to chap. xv. 26 : " But when the Comforter is come, whom I will send unto you from the Father, even the Spii'it of truth, which proceedeth from the Father," &c. When the doctrine (5) is no other than what either esta- blishes the doctrine of the Holy Trinity, Father, Son, and Holy Ghost, or contradicts it not, and in all benefits received refers thanks and acknowledgment to the one as well as the other ; as from the one, through the other, by a third : — in this particular it is no other than the Spirit of truth, for no other spirit can reveal it. Go on now through the verse : " He shall testify of me." The doctrine (6) that bears witness of Christ, that he is God, that he is man, that he is Christ, the Sa\iour of the world ; that he came to save sinners, all whosoever would come to him, not a few particular ones only ; that he is a complete and universal Savioui', such as he professed himself by enter- taining all comers, sending his Spii-it and Apostles into all nations, commanding them to " preach to every creature," which are no other than his own words ; this is also from the Spirit of truth ; a doctrine worthy him that is the Comforter that brings so general a comfort with it. Step now into the next chapter, to which we owe the John xvi, 8. text : " When he is come he will reprove the world of sin, of righteousness, and of judgment." When the doctrine is (7) such as it reproves the world of sin ; that it can do no good of itself ; that it is full of evil and corruption ; convinces it, and finds faiilt with it for infidelity and unbehef ; sets up Christ's righteousness, and blames the world for neglecting it, and following its own vanity, interests, and humours ; professes the prince of the world cast out by Christ, the devil overcome and brought to judgment by him, our sins for- given, we acquitted, and the world condemned ; this cannot THE SECOND SEMION ON WHITSUNDAY. 219 be from the spirit of the worlds nor from the spirit of the Sermon flesh, nor from the spirit of darkness and error, — for this were to bear witness against themselves, — but from the Spirit of light and truth. Read the text now over again : " When he," &c. " he shall I guide you into all truth." If it be the Spirit of truth that ' informs you, it will (8) dispose you equally to all truth ; not to this only, or to that, which most agrees with your eduea- tion, humour, temper, or disposition, condition, custom, interest, or estate, but universally to all, to any though never so hard or opposite to them, so they be truths. He that is thus affected towards truth, is not only probable to I be directed into truth, in all his doctrines and assertions, but may most properly be said to have the Spirit of truth already come, speaking and residing in him. Yet go a little further to the next words : " He shall not speak of himself, but whatsoever he shall hear;" that spirit (9) that does not seek itself, that opinion which renounces the glory of a leader, the ambition of a faction, the aflFecta- tion of singularity, the honour of himself, that speaks not of its own head, but what he has heard with his ears, and his fathers have declared as done in the time of old ; that makes not new opinions, but takes up the old, such as Christ de- livered to the Apostles, they also to the Fathers, they down- ward to their successors ; this is most probably, if not most certainly, the Spirit of truth. The spirit, sure, of humility it is, that trusts not, relies not on itself or its own judgment : and the spirit of humility is the Spirit of truth ; for " them Ps. xxv. 8 that be meek and humble, them shall he guide in judgment; and such as be gentle, them does he learn his way." Yet on a little : " And he will show you things to come." Those doctrines (10) that refer all to the world to come, which mind nothing seriously but things above and things to come, which ever and only teach us to fix there, they are surely from the Spirit of truth, because no truth like that which is to fulfil all promises, and that to be sure is yet " to come." One more glance and I have done with this ; and it is but a glance to the very next words : " He shall glorify me." Those doctrines which give God all the glory, Avhich return 220 THE SECOND SERMON ON 'VVHITSUNDAY. Sermon the glory of all to Christ ; which so exalt man only as the better thereby to glorify God ; so set up Christ as that they make him both the healer of our nattire and the preserver of it, the remitter of our sins and the conferrer of grace — the first mover of us to good, the assister of us in it, the sanctifier of us with it, the justifier of us through it, the rewarder of us for it, and yet all this while the accepter of us when we have done the best ; which accuse not Christ of false judg- ment in justifying the sinner whilst he is no better, and pronouncing him just when he is no other than wicked and unjust, nor deny the efficacy of his grace to make us clean, to have a true cleansing, purifying, sanctifying power, as well as that which they call the justifying : these doctrines which take not this glory away from Christ, but give the power as well of making as pronouncing righteous to his grace, that thus magnify and glorify his justification and redemption, they certainly glorify Christ, are the only doctrines that glorify Christ truly, and according to the Spirit of truth. So now let us sum up the matter. Those doctrines which (1) are contrary to worldly, carnal, sensual respects, not con- ceivable by the natural or carnal man ; that (2) stick by us when worldly comforts leave us; that (3) are according to Christ's word and his example, accompanied with meekness and obedience ; which (4) teach us charity and love to one another; which (5) inform us rightly in the prime articles of the faith ; which (6) witness nothing more than Christ an universal Saviour, as Adam the universal sinner; which (7) reprove the sins and infidelities of the world, and show us the way to be acquitted from them ; which (8) have a kind of conduct and sincere affection ^vith them to all truths whatsoever, under whatever term or name, though never so odious, so contrary to interest or honour ; which (9) seek not their own name, to get a name or set up a faction, but are consonant to the ancient Fathers and primitive antiquity, with humble submission to it ; which (10) lift up all our thoughts to heaven, and (11) by all means possible can give God and Christ and the Holy Spirit the gloiy, deny nothing to them that is theirs, under a foolish pretence only to abate and vilify man beyond the truth ; — these doctrines are truth ; so much of them, at least, as agree with these rules, are from THE SECOND SERMON ON WHITSUNDAY. 221 tlic Spirit of truth, and are manifestations that the Spirit Sermon of truth is come to that soul that embraces them : if all 1_ _ these together, then the Spirit altogether ; if but some of tliesc, but some, so much of that neither. All doctrines and ij|iiuions (1) that savour of worldly or carnal interests ; that •- 1 change and wheel about according to the times, and will not hold out to the last; which (3) are not regulated by the " id of God, or are any way contrary to Christ's example of patience and obedience; which (4) are not for peace and cliarity ; which (5) deny any article of the three Creeds we acknowledge ; which (6) confine the mercies of our Saviour, and bear false witness of him ; which (7) advance any sin, or suffer men to live in it ; which (8) love not truth because it is truth, but for other ends ; which (9) seek any other title to be distinguished by than that of Christian, or glory in it, which disagree from the stream and current of antiquity ; which (10) fix our thoughts too much below; or (11) rob God, or Christ, or the Holy Spirit of the glory of any good, or the perfection of their work ; be they cried up never so high for truth and spirit, the new discovery of Christ, and new light of truth, and the very dictate of the Spirit, they are not so ; it is not when, nor then, that the Spirit of truth is come; there is not that in them by which Christ has described the Spirit of truth. One thing there is behind, when all these requisites before are found in any doctrine or opinion ; this doctrine indeed may be such as comes from the Spirit of truth, yet accepted and entertained it may be through some other spirit, upon some sinister end or ground : that therefore it may not only be the truth of the Spirit, but have the very Spirit of truth with it, that it may be evident it not only comes from him, but that he also is come with it, it must be sincerely and intimately embraced with our very hearts and spirits out of love to truth, not any interest or by-respect, and well habi- tuated and actuated in us, before we can say directly that the Spirit of truth is come. Some truth or other may be come, some ray and beam of his light be sent before him, but himself not yet fully come ; for all truth comes along with Iiim,though not actually altogether, yet a hearty resolute aflPec- tion to all of it, all truth altogether, as God shall let it come. 222 THE SECOND SERMON ON WHITSUNDAY. Sermon I have been somewliat long in this particular about the 1 — Spirit's coming, because I see the world so much mistaken in it, so often crying, Lo ! here he is ; lo ! there he is ; lo ! here he comes ; lo ! there he comes ; when indeed he is not here, nor there, with neither of them, nor coming to them. A word now of the manner of his coming. IV. And that is (1) invisibly, for so comes a spii-it. This is the coming we hold by ; and had he not come when he came, as well invisibly iuto the hearts as visibly upon the heads of the disciples, their tongues, though all the tongues of men and angels, would have profited them nothing ; the fire then, had it not inflamed their hearts and affections with a holy flame, as well as encompassed their heads, would have only lighted them with more glory into eternal fires. Had not this wind blown as well within as that did without them, it would have blown them little good. Tongues, and prophecy, intei-pretations, miracles, and the rest, are but dona gratis data ; gifts more for others' good than for our own ; they do not make us better in his sight, it is the invi- sible grace that makes us accepted. Nay, yet those very gifts and administrations,- however the appearance was without, were wrought within by liis in\-isible operation. So that to the Apostles as much as to ourselves, his im-isible coming is the only truly comfortable coming. That (2) is efi'ectual too. To come truly is to come efiec- tually ; and in that he is called the Spirit of tinith, it is plain he must efi'ect what it is he comes for, or it is not true and real. It was " a mighty rushing wind" he this day came in ; so mighty, so efi'ectual, that it at once converted three thousand souls ; "the Spirit of power" is one of his names; 2 Cor. X. and " the pulling down of strongholds, casting down every ^' ^' thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ," is one of his works. (3.) He comes gently — that is the common pace of one that is only said to come— gently, step by step, grace after grace, gift after gift, truth after truth ; leads by steps, comes by degrees ; not all grace at a clap, all gifts in a trice. Nay, as hastily as it seemed to come this day, S. Peter, the chief of them, was a while after at a loss for a truth, had not, it THE SECOND SERMON ON WHITSUNDAY. 223 seems, all truths together : " Of a truth now I perceive that Sermon God is no respecter of persons before it, seems, he perceived ^ it not; no more did the other Apostles neither, who were Acts x. 34. nil in the same error, and convented him about this new Acts xi. 2. tnitli, and contended with him about it. (4'.) Najr, softly too ; "as dew into a fleece of wool,'" without noise, without clamour ; no way like the spirits now-a-days ; " I will put my Spirit upon him, and he shall not cry, nor Isa.xlii. l, lift up, nor cause his voice to be heard in the streets.'^ He ^' is the Spirit of meekness who is the Spirit of truth, and truth is never taught so soon, so effectually, as by softness and meekness ; the meek the best to teach, the best to be t:iught. (5.) Yet as gently and softly as he comes, he is often upon us on a sudden, ere we are aware. God uses to " prevent us with the blessings of goodness," as the Psalmist Ps. xxi. 3. speaks. He is come, sometimes, before we think of it. Our hearts are in his hand, and he suddenly turns them whither he will. Saul does but turn him about from Samuel, and God gives him presently " another heart." Samuel no sooner l Sam. x.9. anoints David, but from thenceforward " the Spirit came upon i Sam. xvi. him." And this note is made, not that you should always look for miraculous changes, and expect the Spirit, without so much as setting yourselves to seek him ; but to make you watch continually, and wait for him, that though he come suddenly, he may not find you unprepared, the doors shut upon him ; that he may not go as he comes for want of entertainment. Yet the phrase will bear another expression of the manner of his coming. "When he is come," that is, when he is grounded and well settled in us; the tense is the aorist, a preterperfect signification ; signifies not coming, but per- fectly come. This is not actually always to every one he comes to, yet his intent it is in all his coming to stay and abide with us, and so he does till we drive him thence. But if we do not, — if we let him stay and dwell, and remove him not, then will he " guide us into all truth ;" that is the end and intention of his coming, the next point. But I am beyond my intent and time already ; I shall only sum up this last particular of the manner of his coming, and let you go. 224 THE SECOND SERMON ON WHITSUNDAY. Sebmon You will peradventure understand it best by considering how the Spirit moved in the creation ; the order the same in creating the new man in the soul that he there observed in creating of the world. Now, in the first creation of the world, He first (1) moved upon the waters, then created light, and divided it from darkness ; he next (2) divides the waters, and places a firma- ment between them ; then (3) gathers the waters together and makes dry land appear and bring forth grass and herbs and trees bearing seed ; then (4) makes two glorious Ughts to rule the day and night, and times and years; then (5) creates fowl and fish and beasts ; and, lastly, makes man after his own image. Thus does he in tliis new creation or regeneration. He first (1) moves and stirs us up to good, then darts in some glimmerings of light to show us our own darkness, sins, and wretchedness ; then, next, (2,) di^ddes the passions and powers of the soul, and sets them their bounds, employs some in things above, whilst some other are left beneath ; then, (3,) presently makes the dry and barren soul sprout out, bring herbs, and leaves, and seeds into green flourishing desires, holy resolutions and endeavours which carry with them seed, much hope of increase ; (4,) to cherish these green and tender sprouts, to direct and rule these resolutions, desires and endeavours, two lights he makes, — true rectified reason, and supernatural grace, — to guide them what to do at all seasons, days, and years, and many Httle stars, many glimmer- ings of truth begin then to discover themselves which before did not. After all this, (5,) the sensitive faculties in their course and order bring forth their living creature according to their kind, submit themselves to the command of the superior reason. And then, lastly, when the Spirit has thus totally renewed the face of the earth, of our mind and affections, is the new man created after the likeness and image of God in righteousness and true hoUness. This the course, this the order of the Spirit's coming; he comes moving upon the waters of repentance, and first enlightens the dai-kness of our souls ; he orders all our faculties and powers ; he m.ikes us fruitful to good works ; he daily increases di^^ne light and heat within us ; he reforms our sense, subdues our M THE SECOND SERMON ON WUITSUNUAY. 225 passions, regulates our reason, sanctifies them all, comes in Sermon light, comes in grace, comes in truth, comes in strength, comes in power, that we might in his strength and power come one day all in glory. And now, he that thus created the old world, and still creates the new, new create and make us new ; and pray we with holy David, " Create, O Lord, in us new hearts, and Ps. li. lo. tc'iicw right spirits within us." "Cast us not, O Lord," for (■\ cr, though we are now full of errors, " from thy presence, and keep not thy Holy Spirit from us," but let thy Spirit of truth come down and guide us out of our wanderings, " give us the comfort of his help again," guide us again into the ways of truth, " and stablish us there with thy free Spirit," and that for the merits and mercies of thine only Son, who here promised to send him, and this day accordingly sent him to guide us to himself, from grace to grace, from truth to truth, from truth below to true happiness above, Jesus Christ our Saviour. To whom, &c. VOL. II. a THE THIRD SERMON DPON WHITSUNDAY. S. John xvi. 13. Howbeit when he, the Spirit of truth, is come, he will guide you into all tmth. Sermon And he this day began to guide, has continued guiding " ever since, will go on guiding to the end ; began it with the Apostles, continued it to the Church, and will continue it to the end of the world. Indeed, he that looks upon the face of the Christian Chui'ches now would be easily tempted to think that either the time was not yet come that it should be fulfilled, or that it had been long ago, and his promise come utterly to an end for evermore. For so far are we from a guide into all truth, that we have much ado to find a guide in truth, false guides and false spirits are so rife ; so far from being guided into all truth, that it is nearer truth to say into aU error ; as if this guide had quite forsaken us, or this promise belonged not at all to us. Yet for aU that, to us it is. For the truth is, it is not this Guide's, this Spirit's, fault, but ours, that this " all truth " is so nigh none at all. " He will guide " still, but we wiU not be guided. And " into all truth," too, he will, but we will not; we will have no more than will serve our turn, stand with our own humour, ease, and interest ; that is the reason why he gmdes not now as in the days of the Apostles, the first times, the times of THE THIRD SERMON ON WHITSUNDAY. 227 old. We will not let him ; " we cannot bear it," as it is in Sebmon the verse before ; or worse, we will not bear, we will not endure it ; every one will be his own guide, go his own way, make what truth he pleases, or rather what him pleases the only truth ; every one follow his own spirit ; that is the reason why we haA-e so little of the " Spirit of truth " among us. There are so many private spirits that there is no room for this. Yet if into all, or indeed any truth that is worth the name of saving, we would be guided, to this one we must return, to one Spirit, or to no truth. There is but one truth and one Spirit; all other are but fancies. He that breaks the unity of the Spirit, that sets up many spirits, sets up many guides, but never a true one; chance he may, perhaps, into a truth, but not be guided to it, and as little good come of it where the analogy of Scripture and truth must needs be broken by so many differing and divided spirits. It is time we think of holding to one Spirit, that we may aU hold the same truth, and in time be led into it all. The only question is, Whether we will be led or no ? If we will not, the business is at an end. If we will, we must submit to this Spirit and his guidance, his manner and way of guiding; by so doing we shall not fail in any necessary saving truth ; " he will guide us into all truth." "Which that he may, as I have heretofore out of the former words told you of his coming, so shall I now, by his assist- ance, out of these latter, tell you of his guiding ; for to that intent and purpose he came to-day, and comes every day ; came at first, and comes still; comes (1,) to guide ; to guide (2,) into truth ; (3,) into all truth ; (4,) even you and aU into it ; yet, (5,) to guide only, not to drive or force us ; to guide after his own way and fashion, not our fancy ; of which, lastly, we need not doubt or make a question ; he " will " do it. So that now the parts of the text will plainly rise into these propositions : I. That though Christ be gone he has not left us without a guide, but has sent him that shall guide lis still. II. That he that shall do it is "he," that very " he," that is, " the Spirit of truth," just before. No other can. Q 2 228 THE THIRD SERMON ON WHITSUNDAY. Sermon III. That guide therefore into truth, he will ; no other will. ! IV. That he wiU guide not into this truth or that truth only, but into " all." V. That he will guide even us too. You, and you, and you, us as well as those that were before us ; all is but " you." VI. That he will do it yet, but after his own way and fashion ; oSrjyi^aet,, after the way he comes ; after as he comes, so will he guide, set us a way to find the truth, and guide us after that way and no other. VII. That for certain so it is. He " wiU," " howbeit" he will, though yet he has not, though yet we peradventure will not or cannot endure to be guided, yet when we ^Till set our- selves to it, " he will guide us into," &c. ; it shall be no fault or failure of his, for he for his part will, is always willing. The sum of all is this, to assure us (I) that notwithstanding all the errors and false spirits now abroad, there is a " Spirit of truth " still ready and willing to guide us into all truth yet ; and (2) to show us how he will do it, that we may learn how to be guided by him. This the sum. And the use of all wiU be, that we submit ourselves to him and to his guid- ance, to be taught and led and guided by him ; to his guid- ing and to his truth, and to all of it, without exception. To guide and to be guided are relatives, infer one another. If we will have him guide us, he will have us be guided by him, and give up ourselves to his way of guiding. Oh that we would, that there Avere but a heart in us to do so ! We should not then have so many spirits, but more truth; one spirit would be all, and all truth would be one ; this one single Spirit would be sufficient to guide us into all truth ; he would guide us into all truth. But I must from my wishes to my words, where we see, first, we have a guide ; that though Clmst be ascended from us into heaven, yet we are not without a guide upon the earth. John xiv. I. " I Avill not leave you comfortless," said he, when he was going hence. Had he left us without a guide he had so, comfortless, indeed, in a vast and howling wilderness ; — this Jolin xvi.7. earth is little else. But a " Comforter " he sends ; such a John xiv. one as shall " teach us all things;" that is a comfort, indeed, none like it, to have one to guide us in a dangerous and uncertain way, to teach us that our ignorance requires, to do THE THIED SERMON ON WHITSUNDAY. 229 all the offices of a guide unto us, to teach us our way, to Smmon lead us, if need be, in it, to protect and defend us through it, to answer for us if we be questioned about it, and to cheer us up, encourage and sustain us all the way. II. Such a guide as this, is this "he" we are next to speak of. " He, the Spirit of truth," so it is interpreted but immediately before. He (1) shall teach you, teach you "the w ay," reveal Christ to you ; for unless he do you cannot know liiiu ; teach you how to pray; teach you " what to say,'^ how to Rom. viii. " answer," by the way, if you be called to question in it ; " give "^^^^ ^^jj you a mouth and wisdom" too ; teach you not only to speak, u. but to speak to purpose. He (2) shall lead you too, deducet, lead you on, be a prop and stay and help to you in your journey. He (3) shall protect and defend you in it as a guide, free you from danger, set you at full " liberty ;" be a 2 Cor, iii., cover to you by day and a shelter to you in the night ; the ^ ' ' breath of the Holy Spirit will both refresh us and blow away all our enemies like the dust. He, (4,) if we be charged with any thing, will answer for us, like a guide and governor. " It is not you," says Christ, " but the Spirit of your Father Matt. x. 20. that speak eth in you." He, lastly, it is that quickens our sjnrit with his Spirit, that encourages and upholds us like a guide and leader ; for without him our spirits are but soft air, and vanish at the least pressure. He guides our feet, and guides our heads, and guides our tongues, and guides our hands, and guides our hearts, and guides our spii-its ; we have neither spirit, nor motion, nor action, nor life without him. III. But here particularly he comes to guide us into the truth. And God knows we need it ; for " surely men of low Ps. Ixii. 9. degree are vanity," says the Psalmist, " and men of high degree are a lie ;" not liars only, but a very lie, as far from truth as a lie itself ; things so distant from that conformity with God, which is truth, — for truth is nothing else, — that no lie is fui-ther off it. Nor soul, nor body, nor heart, nor mind, nor upper nor lower powers conformed to him, neither our understandings to his understanding, nor our wiUs to his will, nor any thing of us really to him ; our actions and words and thoughts all lie to him, to his face ; we think too low, wc speak too mean, wc deal too falsely with him. 230 THE THIRD SERMOX ON WHITSUNDAY. Sermon pretend all liis, yet give most of it to our lusts and to our- selves^ and we are so used to it we can do no other, we are all either verbal or real lies, need we had of one to guide us into the truth. JohnxiT.6. God is truth, to guide us to him. Christ is "the truth," to guide us to him. His word is truth, to guide us into that, into the true understanding and practice of it. His promises are truth, very yea and amen, to guide us to them, to rest and hold upon them. His way is the way of truth, to guide us into that, into a religion pure, holy, and undefiled ; that only is the true one. Into none of these can any guide but this guide here. He showeth us of the Father, he reveals to us the Son; he interprets the word and writes it in our hearts ; he leads and upholds us by his promises, seals them unto us, seals us again to the day of redemption, the day of truth, the day when all things shall appear tnily as they are. He sets our religion right ; he only leads us into that. Man cannot ; — he can speak but to the ear ; there his words die and end. Angels cannot; — they are but ministering spirits at the best to this Spirit. Natiu-e cannot; — these truths are all above it, are supernatural, and no other truth is worth the knowing. Nay, into any truth this Spirit only can ; we only flatter and keep ado about this truth and that truth and the other, but into them we cannot get, make nothing of any truth without him ; unless he sanctify it, better else we had not known it : knowledge pufFeth up, all knowledge that comes not from this Spirit : so the very truth of any truth, that which truly confirms it to the di^ine will and understanding, that makes truth the same with goodness, is from this Spirit, from his guiding and directing, his breathing it, or breathing into it, or upon it. IV. Thus we are fallen upon the fourth particular — that " he wiU guide us into all truth." God's mercies and Christ's are ever perfect, and of the largest size, and the conducts of the Spirit are so too, into all Gal. V. 22. " goodness ;" into all " fulness ;" into all truth here ; into all Epbes. m. things. That we are not full is from ourselves ; that we are not led into all truth, is for that all truth does not please us, and we are loth to believe it such, if it make not for us : he for his part is as ready to guide us into all as into one. THE THIRD SERMON ON WHITSUNDAY. 231 For take we truth either for speculative or practical, either Sermon (or the substance against types and shadows, or the discern- — ing the substance through those shadows ; or take we it in opposition to obscurity and doubting, understand we it for what is truly to be believed, or loved, or hoped, or feared, or done, — as under these is contained all that is saving truth, — so they are all taught us by this Spirit. The signification of all old types and shadows, sacrifices and ceremonies ; the things which whilst Christ was with us we were not able to John xvi. " bear the things which when they were done we did not understand ; all that we are to believe and do ; what to hope and what to fear; what to desire and what to love, — this Spirit teaches. And that, first. Not as other spirits teach, which teach by halves, so much only as may serve to nurse up their faction and their side, but nothing more ; but all, whatever is commanded, " keeps back nothing," as S.Paul professes for himself; nothing Acta xx.20. that is profitable unto you, that is, nothing profitable to salvation. Not, secondly, as other spirits, which teach impertinent or idle truths, or mere natural ones ; indeed for such truths as have neither spiritual profit or command he is neither bound nor binds himself; is neither sent nor comes to teach them ; such truths as appertain not unto hohness, the Holy Spirit is not promised for. Yet, all that is necessary to be known, hoped, feared, expected, desired, or done, in reference to the kingdom of grace and glory, he never fails us in. Not, thirdly, as other spirits that never teach all truth and nothing else, whose truths are commonly mixed with error; but what he teaches is truth, " all." By this you know that it is his Spirit ; it is he that teaches every part, when the doctrine is " all truth." The doctrines of the world are hke those bastard children in Nehemiah, that speak half Neh. xiii. Ashdod and half Israel ; one part of them is truth, the other falsehood ; one part Scripture, the other a romance ; one part spirit, the other flesh ; one part heaven, the other earth, earthly humours and respects, and nothing else. There is not an error or heresy so gross or impudent but has Jacob's voice though Esau's hands, speaks well whatever it does, speaks fair and smooth though its deeds be rough and cruel ; 232 THE THIED SERMON ON WHITSUNDAY. Sermon with Naphtali gives good words, though with Dan it be as a 1 serpent by the way, and an adder in the path that biteth the horse heels, so that the rider does fall backward ; speaks well though it mean ill, and overthrow all that embrace it. Thus the Anabaptist says true, when he says the Apostles baptized men and women ; but he says false, when he says none else, or that they baptized any twice with Christ's baptism. The Antinomian and Sohfidian say no more than truth, when they say faith justifies without the works of the law, for they say with S. Paul; but they say a lie when they separate the works of the Gospel from that faith that James ii. justifies, if S. James say trae. Innumerable multitudes of such half-faced truths there are abroad, vented and vaunted by private spirits, such as this Spirit has no hand in. Every truth of his is truth in all its parts ; all truth, though it be but one, keeps the analogy of faith in\iolable, perfect corre- spondence with all the rest. So that now eveiy truth of his is all truth, truth all of it ; but that is not all, for, fourthly, there is not a truth necessary or convenient for us to know but in John xiv. due time he reveals it to us, unless we hinder him, — " all things," says Clirist, in another place. V. But all this while to whom is all this promised ? this guiding Spirit into all truth, to whom is it ? To whom but you ? " you," says the text. What, you Apostles only ? no such matter : you disciples present then ? no such matter neither. It is but a little word this "you," yet of large extent ; fcAv letters in it, but much spirit : you behevers, aU of Jiilin xvii. you, as well as you Apostles. For " all " he prays in the next chapter, for all " that should believe on him thi'ough their John xiv. word." And it is promised that he shall " abide \vith them for ever;" and if ever, sure then beyond their persons and their times ; so that to ours, too, is the promise made, or it cannot be for ever. To the Apostles indeed in greater measure, after a more eminent way, with miracles and wonders to confirm the truth John XIV. taught, yet to us also after om- measure. Lukexxiv. To them (1) to "bring to theii' remembrance all things Acts i. 16. ^^hatsoever he had said unto them." WTience we read so John ii. 22. often, " they remembered his words;" " remembered what 10. ' he said ;" " remembered what was done unto him." THE TlllUt) SERMON ON WHITSUNDAY. 233 To them (2) to guide them into the understanding of old Sermon types and prophecies, what was any where said or written^ '^^^^ or meant of him. To them (3) to cxphiin and manifest what they before cither did not understand or made a question of. To them (4) to teach them those things which till " he " — this Spirit — came they could not " bear," as it is just before the text. To them (5) to settle the rites and ceremonies, the disci- phue and government of the Church, to take order about tilings indifferent. " It seemed good unto the Holy Ghost Acts. \v.28. and to us," to define things not before commanded : of these Christ had given no commandment, we read of none j S. l^uul 1 Cor. vii, professes he had received none about them, yet he determines them, and tells us he thought also "he had the Spirit of 1 Cor. vii. tiod;" — even to those truths as well as others docs the Spirit's guiduig reach. To them the Spirit came to guide them into all these kinds of truths ; to us to guide us in them, or guide us after tliem, in a larger sense into them too. However, to one effect it comes, we and they have the same truth from the same Spirit ; the way only, that is different ; they imme- diately from the Spirit, we mediately by their writings dictated to them by the Spirit. This now guides me to the way and manner of his guiding, which comes next to be considered, and must be fetched both from the nature of the word and the manner of his coming, for after that manner is his guiding, as after he comes so he wiU guide too. VI. From the word first. And the word here for " guid- ing " is 6B7]ji]a€i. Now, in oBTjjijaei there is, first, 6809, and then dyeiv, — first way, then motion in it. He first sets us down a way that will bring us into the truth, then acts or moves us in it. The first way or means is the word of God. " Thy word Ps. cxix. is a light unto my feet, and a lantern to my paths," says ^"^^ holy David. " All Scripture is given by inspiration," says 2 Tim. iii. S.Paul, "and is profitable for doctrine, for reproof, for ■^^^ correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works." Inspired purposely by this Spirit to be a way to 234 THE THIRD SERMON ON \THITSUNDAY. Sermon guide US into all truth and goodness. But this may all pretend tOj and every one turns it how he lists. We must add a second. And the second is the Church, for we must know this, 2 Pet. i. 20. says S. Peter ; know it first too — " that no Scripture is of any private interpretation." There are " some things so hard to he understood " both in S. Paul's Epistles and also other 2 Pet. iii. Scriptures, says he, that they that are " unlearned and un- stable wrest them unto their own destruction," and therefore presently his advice follows, to beware lest we be led away 2 Pet. iii. with that error, " the error," as he calls it, " of the wicked," and so fall from our own steadfastness. "When men un- learned or ungrounded, presume to be interpreters, or even learned men to prefer their private senses before the received ones of the Church, it is never hke to produce better. The 1 Tim. iii. "pillar" and "ground" upon which truth stands and stays is the Church, if S.Paul may be allowed the judge: "the pillar and ground of truth." In matters (1) of discipline when Matt, xviii. a brother has done disorderly, " tell it to the Church," says Christ, and "if he neglect to hear that, let him be unto thee as a heathen man and as a publican," — he is no Chris- tian. In matters (2) of doubt and controversy, send to the Church, to Jerusalem, to the Apostles and Elders there Acts XV. 2, convened in council, and let them determine it, so we find it done. In a lawful and fuU assembly of the learned Fathers of the Church such shall be determined ; — that is the way to settle truth. In matters (3) of rites and ceremonies the 1 Cor. xi. Spirit guides us also by the Church. " If any man seem to be contentious" about them, S. Paul's appeal is presently to the Church's customs : " we have no such custom, neither the Churches of God," that is answer enough full and suf- ficient, thinks the Apostle. If the Church's custom be for us, then it is good and true we think, or speak, or do : if against us, it is all naught and wrong, whatever purity or piety be pretended in it. Nay, so careful was the Apostle to preserve the pubhc authority of the Chnrch and beat down all private ways and fancies — by which ways only schism and heresy creep in — that he tells Timothy, though a 2^Tim. 111. Bishop, and one well read and exercised in the Scriptures "fi-om 2Tiiii.i.l3. a child," " of a form of sound words " he would have even him IT] IE THIRD SERMON ON WHITSUNDAY. 235 ydli fast to ; aud the Romans he tells of a " form of doctrine" Sekmon 'to be obeyed," so far was that great and eloquent Apostle from jemg against forms, anj^ forms of the Church, — though he jould have prayed and preached ex tempore with the best, had ;ongues and eloquence, and the gift of interpretation to do t too, — so far from leaving truth to any private interpreta- ;ion or sudden motion whatsoever. Nor is this appeal to ;he Fathers any whit strange or in the Christian religion only lirst to be heard of; it was God's direction from the first : ■' For ask now," says Moses, " of the days that are past, that Dout.iv.32. were before thee." "Stand you in the ways, and see, and Jer.vi. 16. isk for the old paths, where is the good way," says God. A.S if he had said. Look about, and see, and examine all the ways you can, yet the old way, that is the good one. " For job viii. 8. inquire, I pray thee, of the former age, and prepare thyself to the search of their fathers, for we are but of yesterday, and know nothing." See how slightly things of yesterday, new interpretations, new devices, new guides are accounted of. And indeed in itself it is most ridiculous to think the custom, and practice, and order, and interpretation of all times and Churches should be false, and those of yesterday only true, unless we can think the Spirit of truth has been fifteen or sixteen hundred years asleep, and never waked till now of late; or can imagine that Christ should found a Church, and promise to be with it to the end of the world, and then leave it presently to Antichrist to be guided by him for above fifteen hundred years together. Nor can I see why the Spirit of truth should now of late only begin to move and stir, except I should think he were awaked, or dehghted with noise and fury. Nor is it reasonable to conceive a few private spirits, neither holier nor wiser than others, for aught appears, nor armed with miracles to confirm their doctrines, should be more guided by the Spii-it of truth than the whole Church and succession of Christians, and Christian Fathers, especially wherein at any time they agree. Yet, thii'dly, not always to go so high. " Thou leddest p,,. ixxvii. thy people like sheep," says the Psalmist, " by the hand of Moses and Aaron." Moses and Aaron were the governors of the Church, the one a priest, the other a prophet ; by such God leads his people, by their lawful pastors and teachers. 236 THE THIRD SERMON ON WHITSUNDAY. Semoh The one, the civil governor, is the cloud to cover them from 1^ the heat ; the other, the spiritual, is the hght to lead them in the way. The first protects, the other guides us ; and we Ilcb. xiii. are bid to " obey" them, " those especially that watch for our ^Tim V. ' " " ^^^^ ^® labour in the word and doctrine." By 17. such as God sets over us in the Church, to teach and guide us into truth, we must be guided if we will come into it. In things unlawful nor one nor other is to be obeyed : in things indifferent they always are ; in things doubtful it is our safest course to have recourse to them, provided that they be not of Corah's company, that they exalt not themselves against Moses and Aaron, nor draw us to it. If they do, we may say to them as jNIoses did to those, " Ye take too much upon you, you sons of Levi." God leads his people " like a flock," in peace and unity, and " by the hands of ]Moses and Aaron." Thus the Spirit guides into aU truth, because the Spu'it is God, and God so guides. You have heard the way and means, the first part of oSrj- jr'jaei,, or the Spirit's guiding. The second follows ; his act and motion. (] .) He leads or guides us only ; he does not di'ive us ; that is not the way to plant truth, by force and A-iolence, fire and fagots ; not the Spirit's, sure, which is the Spirit of love. (2.) Yet ayet there is, we told you, in it ; some act of the Spirit : he moves and stirs up to it, enlightens our imder- standings, actuates our wiUs, disposes Avays and times, occa- sions and opportunities to it ; that is the reason we hear the truth more willingly at some time than other. Paid may plant, Apollos water, but the increase is this Spirit of God's ; when all is done that man can do, he must have his act, or it will not be done. (3.) He leads on fair and easily, for deducet ; it is no Jehu's pace; that pace is only for an earthly kingdom, not an Gcn.xxxiii. heavenly. The Spirit "leads softly on," like Jacob, "according as the cattle and children are able to endijre ;" according as our inferior powers, signified by the cattle, and our new begun piety and capacities, intimated by the children, are able to follow. It is danger, else, we lose them by the way. He that presses even truth and piety too fast upon us, is likcr to tire us, and make us j:i\e out by the way, than to lead us THE TniRU SERMON ON WHITSUNDAY. 237 lut to our journey's end. By degrees it is that even the Skrmok preatest perfeetion must he come to. Truths are to be scat- ered as men are ahle to bear them ; Christ's own method, in he verse before. The way " into all triith " is by some and ne. (4.) This guiding is by teaching; one translation has docehit, .hall teach ; and chap. xiv. 26, it is so too ; " he shall teach John xiv. TOVi," — teach us the necessity of a teacher : " How shall they '^^^ ^ lear without a preacher ? " To this purpose the Spirit sets eachers in the Church ; " pastors and teachers :" pastors to Cor. xii. ■ule, teachers to teach ; both to guide us into the truth. I^j^ fea, but teachers we now have store, that to be sure guide lot into the truth, for they teach contraries and coutradic- ions. What teachers then are they that teach the truth ? Such as "be sent," says S.Paul, sent by them that have Rom. x. 15. luthority to send them ; if they come without authority, or from a false one, from them that never received power them- selves to send others, though they were sent themselves, they are not sent by the Spirit ; and though they may guide now and then into a truth, teach something that is true ; into all they cannot ; their very function is a lie, and their preaching of it. (5.) Leading or guiding " into all truth" as one, omnem 1 ventatem, in the singular, wUl tell us that unity is his way of | guiding. No truth in division ; we cannot so much as see our faces true in the clearest water if it be troubled ; cast but a stone in, and divide its surface, and you spoil your seeing true ; cast but a stone of division into the Church, and no see- ing truth. It is " the spiritual man" that only truly discerns i Cor. ii. and sees the truth; the natural and carnal man, he cannot. And if there be " divisions " or schisms " among you, are you \ Cor. iii. 3. not carnal?" says S.Paul, in the next chapter. Yes, you arc ; so the schismatic, or he that causes rents and divisions in the Church, is but a carnal man, for all his brags, and i cannot see the truth how much soever he pretend it. It were well if men would think of this, we were likely then the sooner to see truth, to be guided into all truth, if we could I once keep all together ; peace and truth go both together. j Thus far one word has led you : the connexion of that and the other with the former, of his guiding with his coming 238 THE THIRD SEUMOX ON WHITSUNDAY. Sermon will lead you further. " When he, the Spirit of truth, is come," then "he will guide you." When he " is come" is, when he is so grounded and settled in us, that we can say he is come indeed, he is in us of a truth, then all truth will follow presently. When the Holy Spirit has once taken up his lodging in us, that we also begin to be holy spirits too, John vii. then truth comes on amain. " If any man will do his will, he shall know of the doctrine whether it be of God;" till our hearts be well framed to the obedience of God's com- mandments, no truly knowing truth. Divine knowledge is contrary to other knowledges ; they begin in speculation and end in action, this begins with action and ends in speculation — Ts. XXV. 12. seeing and knowing God : " What man is he that feareth the Lord, him shall he teach in the way that he shall choose." When the Spirit's holiness is come into us, his truth will follow as fast as we can bear it, till we come to " the fulness of the measure of the stature of Christ," to Christ himself that is " the truth ;" the way now to come to the knowledge of truth is by holiness and true obedience. Nor yet so to be understood, as if the good man only knew the truth, or that every one that has Christ, or the Spirit dwelhng in them, were the only knowing men, and therefore fit only to teach others. Indeed, if you take knowledge for practical and saving knowledge, so it is ; no man knows God but he that loves him ; no man so knows truth but he that loves and follows it ; and no man is saved by knowing, but by doing it. But that which may serve to save a man's self will not serve to save others, to bring them to salvation. It was one of Numb. xvi. Corah, Dathan, and Abiram's doctrines indeed. " All the ^' congregation is holy, every one of them; wherefore then do you, Moses and Aaron, lift up yourselves above the congi-egation of the Lord ? " Why do you priests lift up yourselves so much to think you only are fit to teach and rule the people ? Numb. xvi. " But the earth opened her mouth," and confuted the mad- ness of these men. Be the person never so holy, if he have no function to it, he must not presume to teach others, though he must teach himself. Holiness is one gift, the power of teaching is another, though both from the same Spirit; and no venturing upon Aaron's, S. Paul's, or S. Peter's office, unless the Spirit has set us apart to that end and purpose. It is I THE THIllD SERMON ON WHITSUNDAY. 239 c uough for any other that he has truth enough to save him- Sbrmon sell'; and it is but ambition, presumption, and sacrilege, and Ijy that a lessening of his goodness, to pretend to that which (Jod has not called him to, but his own preposterous zeal, or too high conceit of his own holiness and abilities ; and so far from being like to guide into all truth, that our own days are sufficient witnesses all errors and heresies have sprung from it. The way that the Spirit guides into all his truth is by the Scripture, interpreted by the Church, by the decrees, and determinations, and customs of it ; by the hand of our lawful pastors and teachers, himself inwardly acting and moving in us, inwardly working and persuading us, outwardly minister- ing opportunities and occasions to us, leading us by degrees, preserving us in peace, keeping us in obedience, and holiness, and charity. Thus he guides into all truth, ordinarily, and no way else. VII. And to be sure, lastly, thus he will. Christ here promises for him that he shall, for so we may render it, " he shall." And he is " the Spirit of truth," says the text. So he will make good what Christ has promised, and what he comes to be, the guide into the way of truth. We need not either mistrust or fear it. For though Christ himself must go away and leave us, because it is expedient that he should, yet this Spirit will stand by us howsoever. " Howbeit " he will. He is a mighty wind, and will quickly disperse and blow away the mists of ignorance and error ; he is a fire, and will easily purge the di'oss, and burn up the chaff that mixes with the truth, and hides or sulUes it ; nothing can stand before him — nothing shall. He comes to us with a " howbeit," a non obstante, be it how it will ; though we be blind, and ignorant, and foolish, and full of infirmities and sins, so we be willing, he will come and guide us. Yet if now we will so be guided, to close up all, — we must, lastly, submit ourselves wholly to his Avay and guiding, to the truth, and to all of it. To his way and order ; (1,) no teaching him how he should teach us. "Them that be meek shall he guide in judgment, pg. xxv.8. and such as be gentle, them shall he learn his way." No teaching without humihty ; we must be willing to be guided 240 THE THIRD SEUMON ON WHITSUNDAT. Sermon or he will not guide us. Men will not now ; thence comes so many errors and mistakes. To " truth " too, (2,) we must submit. If it be truth, no quarrelUng against it; no seeking shelters and distinctions to defend us from it. Though we have been long in error, and count it a dishonour to revoke it, revoke it we must, be it what it will, or we endanger the loss of the whole truth, — the Spirit will not lead us. And to " all," (3,) too. We must not plead our interest, or anything, against it, be it never so troublesome, never so disadvantageous, never so displeasing; we must resolve to embrace it, because it is truth. With this submission, too, we are now to come to the holy mysteries; submit our hearts, and judgments, and affections here; not to presume to pry too much into the way and manner of Christ's and the Spirit's being there, but to submit om- reasons to our faith ; and open our hearts to Christ, as well as our mouths to the outward elements ; and keep under our affections by holy and godly doing, that so the Spirit of truth may come into them all. And so doing, the Spirit will come, and he will guide us, — guide us into all necessary and saving truths, — guide us to Christ, — guide us to God, — guide us here, and guide us hence, — guide us in earth, and guide us to heaven. THE FOURTH SERMON UPON WHITSUNDAY. Acts ii. 1 — 4. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. The words are the history for the day ; the day the anniver- Sermon sary for the words. This day the text fulfilled in the ears of some of " every nation under heaven," remembered and cele- Acts i brated by the tongues and voices of the Christian Church throughout the earth. The things done here the reason of the day, and the day the memorial of them. Here you may see why we keep this feast, why it is so solemn ; why it is one of the dies albi, why so white a day ; a Sunday white with the light of that holy fire that this day came down from heaven, and sate like rays of light upon the Apostles, those whitest and purest sons of light ; the Holy Ghost, the third Person of the blessed Trinity, descending miraculously in it upon the disciples, as it were a sudden rushing mighty wind filling all the corners both of the place and of their souls, and so seating himself in the form of fiery cloven tongues upon each of that holy company, and thereby giving them new hearts and words to speak the wonders of the Most High. 242 THE FOURTH SERMON ON WHITSUNDAY. Sermon A business we are this day to be their disciples in, to use our tongues to the same purpose, that we may testify our- selves to be led by the same Spirit, breathe by the same breath, move by the same Avind, our hearts warmed by the same fire, our words framed by the same tongues that this day appeared so miraculously upon them. We have done so in the unity of the Church several times before in the year for Christ, the second Person of the God- head j do we so now also for the thii-d : the benefits and glory which this day came from him, which they this day did after a strange miraculous way receive, we may this day also receive in an efiicacious way, though not externally and visibly, yet internally and invisibly, from the same Spirit. For this feast is his, and our speech this day principally of him, and our praises for him. « Now the best way to keep the feast, so as to be partakers of the honour and benefits of it, is to place ourselves in the same fashion, set ourselves in the same posture, dispose our- selves after the same order with them here, both for the receiving of him, and after we have received him. For it is part of the Epistle, not the Gospel, that I have read you ; and the business of the Epistle is commonly doctrine and instruction, as the matter of the Gospel is usually history. So we then to be instructed by it, how to demean oui-selves for the receiving of the Holy Spirit — how to know how, and where, and when it is he comes — how to distinguish him and his coming, from other spirits — what to do also when we have received him — and when, more especially, to do the one or expect the other, by the pattern and example in the text. This will prove the best, the only celebration of the feast, the most glorious manifestation this day on our parts for the more glorious manifestation this day on God's : the manifestation of our thankfulness for the manifestation of God's goodness. Thus, without either nicety or much art, I shall divide you the text into these particulars : — 1. The disposition of them that the Spirit comes and Ughts upon, them that arc all "ivith one accord in one place," that are there quietly sitting and expecting Chiist there, especially upon the solemn days, upon the day of Pentecost, a solemn festival. THE FOURTH SERMON ON WHITSUNDAY. 243 2. The waVj and manner, and order, of the Holy Spirit's Sermon coming, suddenly, from heaven, like a sound thence, " like " the sound of a rushing mighty wind filling all the house," in the appearance of cloven fiery tongues sitting upon each on whom he comes. 3. The effect and issue immediately upon it : they are filled, all filled, filled with Ghost and Spirit, the Holy Ghost or Spii'it, — begin to speak, speak strangely, strange tongues too, yet in measure and order too no other than the Spirit gives them utterance. 4. And, lastly, though first it be in the text, yet because it is but the circumstance and time of the story, and not the main business or second of it, and fittest to close up all in good time and order, — the time when all this was done, when these things came to pass, when the Apostles were so disposed, when the Holy Ghost thus descended, when this strange issue fell out, " when the day of Pentecost was fully come,^' — in very good time, the promised time, Christ's time, God's own time, such as he had prefigured them in the law too, at the fifty days' feast after the Passover, — a solemn day, and somewhat more, as you shall hear anon. Thus we best join the history and the moral, the doctrine and use of Pentecost or Whitsunday ; nay, the very holy Spirit of the day and our souls to-day together, that we may not be like men that only come to hear news, a story, and away, but such as hear the word and profit by it. Which that we may, come, O " mighty wind," and blow upon us ; descend, O holy fire, and warm our hearts ; give me a tongue, O blessed Spirit, out of this day's number and utterance ; give thy servants capacious spirits and remem- brance, that thy word may rush in upon them as a " sound from heaven," and fill the houses of all our souls witli joy and gladness, with holy fire of piety and devotion, that we may \vith one accord, one heart and mind, speak forth thy praise and glory ! The first point in the order I have set you, is the disposition of them that the Holy Spirit will come and light upon. (1.) They are of " one accord;" (2,) in " one place;" (3,) "sitting" quietly and expecting there, and that (4,) also upon the solemn day, when " the day of r2 244 TUE FOURTH SERMON ON WHITSUNDAY. .Sermon Pentecost/' any solemn day or occasion is presented them. They are, first, of " one accord," whom this Spirit vouch- safes to descend into. This unity draws the Spirit to them, that keeps it with them, the house of unity is the only temple of the Spirit of unity. That soul which breaks the bond of unity, and divides itself from the Chui'ch of Christ, fi-om the company of the Apostles and their successors, the still fathers of it, cannot hold this holy wind, cannot enclose this holy fire ; they are broken and cracked, crack only of the Spirit, but are really broken from that body in which only the Spirit moves. Take and divide a member from the body — be it the principal, that in which most spirit was, the heart or the head, and once divided, the spirit vanishes from it, will not sit nor dwell in it : just so is it in Christ's body, the Church. If one of the chiefest members of it, one erst while of the devoutest and most religious in it, once grow so proud of his own wisdom or gifts, so singular in his conceits as to separate himself from his fellows, from that body whereof Christ is the head; he goes away like a member from the natural body, and leaves the Spirit behind him ; that retii-es from him, for it is one Spirit, and cannot be dinded from the body, though it work diversely in it. If this being of one accord, of one mind, be the temper for the receipt of the Holy Spirit, as here you see it is, and in reason it can be no otherwise, it being the Spirit of love and unity ; what spirit are they of, whose religion is faction, whose chief pretended piety is schism, whose business is to differ from all the world ? Nothing can be more evident than that men are now-a-days much at a loss for the Spirit, however every one claim to it, seeing there is no accord, but discord ; not diversities only, but contrarieties, but contra- dictions, amongst them that most pretend the Spirit. Indeed were this "they" any less a "they" than the Apostles themselves and the whole number of the then disciples, or had there been but the least di\asion among them, either about the manner of staying or expecting Christ's promise, or, which is less, about the place to stay in, it may be these men might have had a shadow for their separations; but Apostles " they " were, and " in one place " they were, too, THE FOURTH SERMON ON WHITSUNDAY. 245 all together, agreed in all, were all in unity, were all in uni- Sermon t'ormity ; not tlieir minds only, but their bodies too, together. Mt'u thought it nothing, awhile since, to withdraw themselves tVoni the houses of God, as if no matter at all for the place, they could for all that be of the same faith ; but too woful experience has proved it now, that with the one place the one faith is vanished, with the ceremony the substance gone too, \\ ith the uniformity of worship the unanimity of our minds and the uniformity of our faith too blown into the air. How shall we do, O blessed Spirit, in so many cracked vessels to retain thee ? Needs must the Spirit expire out of that body which has so many breaches and divisions in it, so many divided houses, so many broken churches, so many rotten congregations. I know if it be only necessity divides us, and drives us into several dens and caves, as it did the primitive Christians ill the days of those fiery persecutions, that the Holy Spirit will ransack all the crannies, and search out all the privatest corners, be they above ground or under it; but it is because the mind of all those several places is but one, and in that respect they are no more than so many several cells of the one Catholic Church : but where choice and not necessity, wilfulness and not force, singularity and not purity of truth or conscience, makes the division, and draws disciples into chambers, parlours, barns or mills, woods or deserts, " go jjatt. xxii not," says Christ, " out after them say they what they will of Christ or Spirit there, " believe it not." " Two in a field, jiatt. xxii and yet one taken and the other left; two at the mill, and one taken and the other left." So at the most, I fear, great hazard that any, if they be no better, no more orderly gathered when the Master comes. Or were they yet perhaps in several places sitting as they are here, that is, quietly, and in true peace and faith, expect- ing the promise of their Lord, something might be said to excuse their separations ; but not only actually to break the unity of the spirit and the bond of peace, but to breathe out nothing but war, contention, and dispute ; to be so far from sitting domi, and either suffering for Christ, or humbly expecting his time of assistance and deliverance out of their perplexities and discomforts, as to take the matter into their 246 THE FOURTH SERMON ON WHITSUNDAY. Sermon own hands, and prevent the coming of the Spirit of peace, '. — by rising and raising spirits of war and confusion, they must give me leave to tell them, they know not " what spirit they are of," — a heady, giddy, furious spirit j "zeal," I bear them Rom. X. 2. witness, with S. Paul, "without knowledge," and spu-it with- 1 Cor, xiv. out holiness ; for " the spii'it of the prophets is subject to the prophets," much more to the God of the prophets, to his time and order. And yet there is another disposition to be observed in those upon whom the good Spirit lights, to make either instru- ments of glory to the Church, or piety to God. It is sitting and expecting, if you mark it, till the day or days of Pentecost be fully come and accomplished ; souls wilhng to keep a holy day or holy days to the Lord j neither to be scared from the attendance of their Master and their devotions, nor to be shortened and interrupted in their pious course of faith and piety by the now so terrible scarecrows of set feasts, as Jewish, legal and superstitious observances, as the new zealots are so wise to term them, because they understand not terms or times. The spiritual man — if they be what they boast — discerns the things of God, though hidden in darker mysteries ; knows better to distinguish Judaism from Christianity, piety from superstition ; and is not only content, but studies to wait upon liis Lord upon any day, glad to get it too, Passover or Pentecost, — makes use of them all, and turns them fairly from their old Judaism, and consecrates them anew to his Master's service : and this doing the very Spirit himself authorizes and abets, whilst he thus seems to pick out the time for his own coming at the Jewish Pentecost, so to sanctify a new Christian Pentecost, the Christian Whit- suntide, to all Christian generations by tliis solemn glory of his benefits to-day, to be remembered for ever. Thus we have the disposition he vouchsafes to descend upon, unanimous, uniform, peaceable, orderly, expecting souls ; such as set apart and keep days to God with faith and patience, and in obedience and order : the contrary tempers are too rough lodgings for the Spirit of meekness, order, and peace. Be we so prepared, and he will come. 2. Now see we how he comes, the manner of the Holy Spirit's coming. Double it is, to the car and to the eye. THE FOURTH SERMON ON WHITSUNDAY. 247 To the ear first; and that (1^) "suddenly;" from heaven^ Seumon (2,) secondly ; (3,) like a sound thence ; (4,) the " sound of a rushing mighty Avind ; " that (5,) " filled all the house ;" yet, (6,) the house only where they sate : thus to the ear. Then, secondly, to the eye, in the appearance of tongues, cloven tongues, tongues of fire, tongues sitting ; and lastly, sitting upon each of them. (1.) We take, first, what came first — the sound ; and that, first, was sudden ; — " suddenly," says the text; yet as sudden as it came, go it shall not so, not without a note or two. " Suddenly," then, it came, (i.) to show the freeness of God's grace, so far above desert, that it is also above apprehension ; it outruns that, and is upon us ere we are aware ; so little probability have we to deserve it, that we commonly have not time to do it : and when we have, yet so sudden does it fall, that we may well see it comes not from ourselves, so dull a piece as earth and sin has made us. To show (ii.) the readiness of his goodness, beyond expecta- tion, readier far to give than we to take, comes commonly upon us sooner than we expect or wish, " prevents us with Ps. xxi. 3. his goodness," as the Psalmist observes to us, and " runs very swiftly," flying upon the " wings of the wind." Ps. civ. 4. To show us (iii.) the vanity of men who think it comes " with observation." " It does not," says Christ. It is not at Luke xvii. our command. The Prophets themselves could not prophesy when they listed; it was cecidit Spiritus, the Spirit "fell" upon them, the common phrase in Scripture, and then they prophesied ; till that fell, — and fall it did but at times, what times it pleased, — the motions of the Prophets were but as other men's. Indeed I remember Elisha, willing to prophesy 2 Kings iii. to Jehoshaphat the king of Judah, calls for a minstrel, and^^'^^' " it came to pass that while the minstrel played the hand of the Lord came upon him." Not that either the Spirit was at the will and under the power of the minstrel or the prophet, but to show the disposition that the Holy Spirit vouchsafes soonest and suddenest to come to, a sweet and tuneable soul disposed to accord, to love and peace, and unity. And by-the-way you may take notice, music and the Spirit are at no discord, as the late spiritual men, forsooth, M ould have us to believe ; the prophet, you see, thought it 248 THE rOUilTlI SERMON ON WHITSUNDAY. Sermon the Only way and medium to raise his spirits into heavenly raptures^ to make himself eapable of new inspirations^ to call for an instrument of music, and as it were to persuade the heavenly Spirit down by some grave and sober music; which may make us wonder how these great pretenders to the Spirit, and gapers for it, should be so furious enemies against the Church music, so ever employed and approved both by God and his Prophets and Apostles, — for " singing with Epljea. V. melody," says S. Paul too, — to fit and sweeten, and raise our dull and rougher spirits to the service of heaven and the entertainment of the heavenly and gentle motions of the Spirit in those holy performances. But all this while this is but to dispose ourselves ; the Spirit itself is at its own dis- posal for all this, and when he comes, comes on a sudden. Even to awake (iv.) and rouse us up. We are di'owsy souls to heavenward, and want some sudden change to startle us ; things that come leisurely will not do it. It must be a sudden turn that will turn us out of ourselves, or from our follies, or so much upward. And sudden (v.) it is again, to show the activity of the Spirit of God, how wonderful he is among the chikb-en of men; that he can not only turn the world upside down whenever he please, but as soon as he pleases; does but " blow with his wind, and the waters flow ;" casts but a sudden glance of an eye at S. Peter, and out run the waters out of his ; he that was but just now afraid of the voice of a silly girl, fears not presently the lightnings and thunders of the greatest tyrants. Mox ut tetigerit mentem docet, solumque tetigisse docuisse est. Nam humanum animum subito ut illns- trat immutat : ahnegat hoc [hunc] rcpcnte quod erat, exhibet repente quod non erat J" He does but touch the mind and teaches it, shines into it and changes it together, forgets im- mediately what it was, and is what it was not. All the quickest ways of men must have time and leisui-e, be it but to cast an eye ; but O qualis est artifex iste Spiritus ! But how wonder- ful an artist is thy Spii'it, O Lord, that knows not the least hindrance or delay ! "A(f>vo) iyeveTo ; it comes so suddenly, there is no appearance often of its coming, not so much as a whiff or shadow before it to give us warning of its approach, " S. Gregory [In Evangel. Lib. II. Homil. xxx. Ed. Bened. torn. i. p. 1580.] THE FOURTH SERMON ON WHITSUNDAY. 249 for this reason among the rest, lest we should attribute any- Sermon thing to our own preparations, yea, though they be such as '_ (iod requires. Sudden, last of all, to show us our duties not to neglect the light and sudden motions of the Holy Spirit, though we know not how or when, or whence, they rise, so we know but whither they go and lead us ; if to good, catch at them, let them not go as they came, but leap we into the water while it stirs ; fan we ourselves with this wind while it moves ; for how long it will stay, or whether ever come again, we know not; take it in the present while we may, omit no good motion, no opportunity or occasion of any doing well ; sud- denly it comes, and suddenly it may be gone, if we lay not hold upon it and make use of it. Thus, from the quickness and suddenness of this Spirit's motion, God's grace and goodness, his incomprehensible power and operation, and om- readiness to lay hold upon it, are preached to us. (2.) But "from heaven" what next is preached to us, but tliat thence it is all holy winds and breaths, and spirits come ; iVom heaven, not of men ; no human wit can teach what this Spirit does, the " spirit of man but the things of a man," it knows no further; the things of heaven from the Spirit of heaven ; de coslo, from the very heaven of heavens, not any lower heavens, or any other spirits of heaven, but that which has no plural number, is but one, and is an heaven itself; nut only a Spirit of heaven, but heaven that is the Spirit, till' heaven in whom all of us "live and move and have our being" as in our heaven of glory. Yet again, " from heaven," that we may at any time know \\\vAi wind blows in us; if our affections, intentions, and endeavours are only towards heaven, set upon heaven and heavenly things ; if what moves us be only heavenly and not earthly interests, — then it is the good Spirit that reigns and rules in us ; then it is the wind and spirit, and fire and tongue, a wind out of God's own treasury, a Spirit out of God's own bosom, a fire from that eternal light, a tongue from that eternal wisdom ; but if our actions come but so [ raucli as collaterally and glancing at other respects tlian God and heaven, it is no spirit, no motion, no work of his Spirit, hut some other's ; this comes directly straight from heaven. 250 THE FOURTH SERMON ON WHITSUNDAY. Sermon (3.) Now from heaven what is it tl^at comes here? " There came suddenly a sound from heaven " — a sound ! — yes, a sound, and it is a good hearing, the best news we ever heard since Christ's departure ; a sound that is " gone out into all lands, and into the ends of the world." Sonus cwlorum, the sound of the heavens, the very true Pythagorical harmony of the spheres, the sweetest sound was ever heard, the sound of the Gospel, of the kingdom of heaven, and the knowledge of it. We perhaps looked, when we heard of something coming down from heaven, for some glorious host of angels, cheru- bims or seraphims, some or other of them at least, or for " the Rev. xxi. 2. new Jerusalem " we read of, " coming " from above, " down from God out of heaven and we think much to be put oflF with a sound : yet I must tell you this sound sounds better in our ears, the sound of an eternal Comforter that should abide with us for ever, and bring us in due time to that new Jerusalem and those blessed spirits in heaven. And with a fitter convoy he could not come than with a sound, who was now to send and constitute such as should sound out the Gospel over all the world, so many apostles, evangehsts, pastors, and teachers. Nor yet of all sounds with any so correspondent to him could he come as that of the wind ; nothing more to express his glory and Godhead, that this Spirit " he," is that very " he " that " cometh riding upon the wings of the wind;" a fit blast to stop the idle breath of those saucy inquirers of our age, who dispute this blessed Spu-it out of his Deity. Need had he appear, it seems, (■!,) as " a rushing mighty wind," to rush down these enemies of his and overthrow them. Indeed he came to-day with so mighty and powerful a blast that we might both see his power and Godhead, as well as his mercy and goodness to us ; his goodness in coming like a " wind," his power in coming like a " rushing mighty" one. The benefits we receive from the wind represent the benefits we receive from the Spiiit, and so (i.) present his goodness. The wind, first, purges and clears the air from noisome and infectious vapours ; the Spirit cleanses and purifies our THE FOURTU SEKMON ON WHITSUNDAY. souls and bodies from the stinking and unwholesome steams Sermo of sins and lusts. . _L '. (ii.) The Avind sometimes gathers up clouds and rains, and sometimes scatters them again. The Holy Spirit one vhile gathers clouds into the countenance, and brings showers into the eyes of the penitent sinner ; and other while it blows away all blackness from our faces, and makes the soul look up, and the spirits smile and dance in our hearts and eyes. (iii.) The wind cheers and refreshes the plants and trees ; the blessed Spirit cheers the plants of grace within us, and makes them fructify and prosper, puts life and spirit into the root, verdure and fi-eshness into the leaf, fineness and subtilty into the relish of the fruit of all holy actions and virtues. (iv.) The wind cools the heat and revives the fainting spirit; the Holy Spirit does so too, allays the inordinate liLat of concupiscence within us, cools the over-hotness and ai dours of our passions, revives us and recovers us when we aie almost choked with the fumes and flames of our own corruption, affections and lusts. (v.) The wind, again, kindles the fire, and blows the spark into a flame ; and the Holy Spirit it is that kindles all lieavenly warmth and flames within us ; without his breath we are all but dead coals. (^-i.) The wind scatters the chaff and screens the dust out of the corn ; the Holy Spirit blows away all our chaff and dust, all our dross and rubbish, our vanities and follies, and makes us fit corn for God's own garners. (vii.) The wind it is that drives home the ship into the haven ; and the Holy Spirit it is that di-ives our poor torn and tattered vessels into the haven where we Avould be, as the Psalmist speaks ; drives us up and down over the trouble- some sea of this tempestuous world into tlic port of everlast- ing bliss, into the haven of heaven itself. You see the goodness and graces of the Holy Spirit not unfitly expressed by the resemblance of the wind. See we now his power as well resembled by it, by the " rushing mighty wind." (4.) The wind is but a thin and airy puff, so subtile that we cannot see it, yet what a rattling does it make ! rattles the 53 THE FOURTH SERMON ON WHITSUNDAY. Skrmon ships of Tarslnsh together, tears up trees by the roots, throws '. — down houses and buildings, nay, " rends the mountains and ix iP breaks in pieces the rocks before it." But never did wind so tear up foundations by the roots, never did so strong buildings fall before that tumultuous vapour, as this " rushing mighty wind " that this day came down from heaven hath cast down before it. All the high things of the earth, wisdom and learning, and might and majesty, have fallen as easily as so many paper turrets at its breath, all have given up them- selves and thrown all prostrate at the word of this Spirit, so that the whole world stood wondering and amazed to see itself so turned about by the mere words of a few simple fishermen, without force, or eloquence, or craft ; to see itself so tamely submit its glory to the humility of Christ, its greatness to his littleness, its majesty to his baseness, its wisdom to the foolishness of his cross ; its ease, pleasure, to the pains and patience of it. But manus Exceisi fecit hoc ; it is the hand of the Most Highest that has done it ; such a wind could come from none but God, such a Spirit can be none but his ; none but he could do it, and it is marvellous in our eyes, his power as marvellous as his mercy, both of them above any created ones whatsoever. (5.) Well may such a wind as this now " fill the house," as it follows in the fifth consideration. And yet commonly the wind fills the open air and not the houses. Common winds do so indeed, but this peculiar wind fills the house and every corner, comes in even when the doors are shut, or else opens and shuts them as it jjleases ; a sign it is more than air or airy spirit ; it is he only that searches the hearts and reins, that can glide so into these close rooms of ours ; and it is our happiness it is so, that he thus blows into the house of his own accord and power : for. Give me a ship, says S. Chrysostom,° with all its tackling, sails and anchors, spread all in order too, and let the wind lie still, let there be no gale stirring, and all its furniture and men are nothing ; no more is the soul with all its preparations without the blowing of the Spirit; nay, no more is all our eloquence, all our arguments and persuasions, the subtilty of our understand- ing, the richness of our conceit and notion, the sweetness of " [Tlii.- passage has not been fouml.] TUE FOURTH SERMON UN WHITSUNDAY. 253 the voice, tlie rhetoric of words, the strength of reason, the ^^^'^'^'^ whole tackling and furniture of the orator or preacher, unless — ^ L the Spirit come and fill the sail and stretch the canvass, and 80 drive on the vessel. It is this implevit we must hold by ; it is this filling our empty house, our lank and lither sails, that blows comfort to us. (6.) And it is the enhancing of the benefit, which is the last considerable in this similitude of the wind, that it fills " the house" only " where they are sitting." It is no ordinary or common favour that God vouchsafes in filling our houses with the Spirit ; he hath not dealt so with any other nation, with any other people than the Christian people. It is the Church only, and the souls of Christians in it, that this " mighty wind," as rushing and mighty as it is, does content and contain itself in. All other houses and places stand empty, cannot get this tenant. It is the property of this wind, and no other, to blow where it lists, in this house and no other, within doors all, within the Church, none without at all ; or the sound of it only passes out to call others in, that they may see and wonder at the things that are come to pass this day, that Jews and proselytes, Cretes and Arabians, Parthians and Modes, and aU nations under heaven may bear witness of the wonder ; and if they come in, in some sort partake of it too ; of tlie " wind," though not of the "tongues;" of some graces of the Sjiirit, though not of the other. Only come in they must, into the Church of Christ, which is his body, before their veins be filled with this Spirit, before they feel any motion of it. Of the wind, I say, such a portion of the Spirit as may breathe into them the breath of life ; but tongues of fire are for those only who were sitting there before, sitting as go- vernors of the Church, to whom that baptism of fire was promised, who were bid to tarry and expect it, and when so enabled, to go abroad then and use their tongues, and blow the flames of divine love and charity through the world. I should now proceed to these miraculous tongues, the second representment of the Holy Spirit. And methinks I am unwilling to leave them unspoken of, to which we owe our speech. But your ears are already filled with the wind; 254 THE FOURTH SERMON OX WHITSUNDAY. Sermon yet I hope it is the proper wind of the day, and the sound of '— it shall not vanish as the wind, as ordinary winds and sounds, nor my words as the soft aii". So much the rather in that this point of the wind comes more home to us than that other of the tongues. Tongues [1 Cor.xiv. were "for them that believe not," says the Apostle; but the wind, tlie " rushing mighty wind " from heaven, to cast down all the strongholds of sin and Satan, for them that beUeve, even for us all. The fiery tongues concern the Apostles, as a miraculous enabling of them to the work of the apostleship, to the preaching and di^oilging the Gospel of Christ ; but the breath and blowing of the Spirit concerns all Christians whatsoever, under every notion. To that, our proper tenure is from this wind, nay so much the more, because it is the breath of the Spiiit, not the tongue, that makes us Christian ; [Ezek. the wind, like that in Ezekiel, quickens our dead bones into xxxvn. 7.] ^j^g Yiie of Clirist, and by it we hve to our own salvation ; by the tongues only to another's. So ha%'ing gotten our share already in this wind from heaven, we may the easier bear the deferring of the discoiu'se of the tongues thence. And truly, if we can now get the Spuit to blow upon these dead elements, and quicken them to us into the body and blood of Christ, we shall quickly, by the virtue of that blood of the vine, speak with new tongues, the Spirit will give utterance, and we shall sing the praises of the Lord. That should be indeed the whole business of our tongues to-day, to be as loud as the loudest wind in our thanksgivings. " O ye ^vinds of God, bless ye the Lord !" say the tlu-ee chil- dren in the fire; O ye children of the Lord, bless ye the Lord in the wind ! say I, in this " mighty rushing wind acknowledge his goodness, admire his power, confess his praise, who thus blows the sparks of grace up in us, who cleanses oui' sovds from all impure airs and vapoui's, who scatters the clouds of sorrow, shows us the fairest face of heaven ; who cools and refreshes, and revives and pui-ges us, and wafts us to our heavenly country by this holy wind ; who daily does wondrous things in us, and for us, and by us, through the mighty rushings of it, and fills and replenishes us with all the benefits and comforts of it, whilst he passes by others without so much as a breathing on them ! IHE i'OUUTlI SERMON ON WHITSUNDAY. 255 - Yet the business would be, how to catch this wind, and Sermon serve om* uses of it. Why ! in the word, and in the sacra- '- ments, and by prayers, we may have it, and be filled with it. Come, then, and fill your souls ; you have heard the word already, treasure it up (for there arc treasures for the winds), and you shall feel it blow, move, and stir in you. The blessed Sacrament is a second way to be filled with this Spirit ; it is reached out and proffered to us there ; we may there take it into our mouths, as before into our ears ; and it will rush down all before it that stands against it — down it will into our bowels, and fill us with all heavenly fulness : and then draw it in and breathe it out we may, by devout and holy prayers ; only remember always the disposition of that soul this Spirit will only abide with, peace and unity. Thus disposed you must be to receive the Spii'it, thus disposed to receive the Sacrament ; and then the Spirit will descend upon our sacrifice, and the wind of God's benediction upon our offeiing ; and we shall return hence with mighty rushings in us, the rushing down of sin, the raising up of grace ; mighty, mighty things will be done in us by the power of this Spirit, and this wind ; and as it came from heaven, so thither will it back again and carry us upon its wings to keep a perpetual feast, an eternal Whitsunday, all in the white robes of ever- lasting glory. Blow, O blessed wind, upon us this day; blow away our chaff, and dross, and dust, out of our performances ; breathe into thy holy mysteries the breath of a life-giving life ; rush down all our sins before thee ; puiify, and cleanse, and refresh, and revive and comfort us, by thy saving breath, that this wind may bring us good, all the good of heaven and earth ; fill both our ears and hearts here with sounds and songs of joy, and hereafter with hallelujahs for evermore ! THE FIFTH SERMON UPON WHITSUNDAY. Acts ii. 1 — 4. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Sermon " When the davof Pentecost " here "was fully come," (ver. 1,) they were all filled/' says the text, (ver. 4,) "and began to speak." Now the day is fully come again ; we also are Jobxxxii. "full of matter," as Elihu told Job, and we must speak. For it is a day of tongues, a day to speak in, and a day to speak of too, to speak magnalia in it, and of it, of the great things of God, and the great things of the day, " the wonderful Acts ii. 11. works of God," which were this day wi'ought by the descent of the Holy Spirit. To this end the Spirit descended, to this end the tongues came, to this end both appeared — that we might learn to use our tongues and spirits to set forth his praise, every one according as the Spirit gives him utterance, according to the gift and place that God has given him : we, as the apostles and ministers of the Spirit ; you, as disciples Acts ii. 37. to be taught by us ; you, to ask with those hearers (ver. 37), "Men and brethren, what shall we do?" — we, as S.Peter Acts ii. 38. (ver. 38), to tell you what to do ; we, faithfully to preach the THE FIITH SERMOX OX WHITSUNDAY. 25 word, " the remission of sins, and the gifts of the Holy Ghost " Sermon (ver. 38), you " gladly to receive" it (ver. 41) ; we to begin the anthem, you to make the chorus for the service of this day's ^^[^ !|- ^ solemnity; both of us to bear our parts to-day in praises and thanksgivings, for the benefits vre receive from this day's business. We have the last year begun to speak of it out of this text ; we begin again to speak of it hence this year, shall do as the Spirit shall give us utterance. To hold oui* peace to-day were to sin against the Spirit, who this day gave us all our tongues to speak ; and I hope nor we nor you will be silent of his glory; no such evil shall befal us. For a day of good tidings it is, was so when it came first, will be so now it is come again, and whenever it comes about ; was so to the disciples, will be so, I hope, to us to hear the voice of a Comforter, to see his appearance, or but hear of it. The text is the story of it, the relation of the coming of the Comforter, the descent of the Holy Ghost. In it, when time was, we observed these four particulars : — I. The disposition of them the Spirit comes upon. II. The way, and manner, and order he comes after. III. The effect and issue that comes upon it. And, IV. The time when it came to pass. I. The disposition of those the Spirit comes upon is such as makes men to be of one accord, that brings them all to one place, upon such days as Pentecost, on the solemn feasts ; makes them then and there sit quietly and orderly, expect- ing Christ ; a unanimous, Church-like, orderly, devout, and religious disposition. Upon such, and such only, is it that the Holy Spirit comes. II. The way, manner, and order of his coming, is as a " mighty wind," and like as " fire." Suddenly he came ; came (1) as a sound, as a sound from heaven, as a sound of a " rush- ing mighty wind," and suc;li a one too as " filled all the house." Came (2) as fire, as tongues of fire, as " cloven tongues " of fire ; such fire yet as sate upon them and did no hui't, heavenly and celestial fire. Thus he came to-day. • III. The effect and issue is filling ; the filling of all that then were present with ghost and spirit. Holy Ghost and Spirit; then with words, and tongues, and speech, even VOL. n. s 258 THE FIFTH SERMON ON AVHITSUNDAY. Sermon according to the measure or pleasure of the Spirit. This -1 L- the issue of the Holy Spirit's coming, — fulness, and spirit, and ability, and utterance ; new hearts and new spirits, new languages, and sobriety to use them. IV. The time, the time of Pentecost, when it " was fully come," when all was ready, persons, and place, and time, fully disposed and fit ; then comes the Holy Spirit, then came all these things to pass. I put this last, though it stands first, that I might close up all at least in good time and order. There wants nothing now, O blessed Spirit, to go on and finish, but that thou shouldst come and order all our thoughts and spirits, that we may humbly receive the sound of thy holy word ; that I, thy servant, may have utterance, this thy people give thee audience, all of us obedience, and all our hearts and tongues be so thoroughly heated with thy holy fire, that they may be filled with thy praise and honour all the day long ! That we may do so, here are tongues given in the text, — Acts ii. 3. " cloven tongues, as it were, of fire there we left, there we begin again, at the second way and manner of the Holy Spirit's coming down to-day. And "there appeared unto them cloven tongues, like as of fire, and it sate upon each of them." Where, (1,) of the order ; (2,) of the ap- pearance; (3,) of the manner itself; and, lastly, of the con- tinuance of it. For the order, (i.) it is the second way of the Spirit's coming here : first in the wind, then in the fire. The holy fire within us is not kindled but with a mighty wind ; the divine spark, or soul, cannot be blown up into a fire till some mighty wind has shaken all our powers, blown off the dust and ashes, those earthly, worldly affections that choked and covered it, till it has raised a tumult in all the corners of us, dispersed the vanities and ii-regularities of all om- motions, and scattered everything that hindered it from the obedience to the Spirit ; then, and not till then, the fire bursts forth, and, as the Psalmist, we speak with our tongues. For the order (ii.) is the same between the " sound " and the " tongues." The " sound " first, the " tongues " second. We are first to hear before we speak, so the Spirit's order tells us here. Not turn teachers at the first dash; not THE FIFTH SEIIMOX ON WHITSUNDAY. 259 presume to tcacli others before we are thorouglily taught Sekm.in ourselves ; that is none of the Spirit's way of teaching, how . spiritual soever they think themselves that do so ; that speak what they have neither seen nor heard, their own fancies and imaginations, the devisings of their own hearts, such as the Christian world never heard before, whereof there is not so much as the sound, or anything sounding like it, in all the writings of the Church. The sound too (iii.) before the fire. The Spirit manifests itself by degrees, first more obscurely to the ear, then more evidently to the eye. " I have heard of thee by the hearing Joh xlii. 5. of the ear," says Job ; that was a favour : " but now mine eye seeth thee" — that is a greater. The Spirit comes by degrees. God's favours rise upon us in order. There comes first " a great and strong wind that rends the mountains and breaks in pieces the rocks " before him, that throws down our mountainous thoughts and projects, breaks them all iu pieces, crosses our designs, thwarts them with some great affliction or some strange thing or other, breaks our very hearts, our stony hearts ; then follows an earthquake in all our faculties ; we begin to shake and tremble with the fear of the Almighty ; then comes the fire and burns up all the chaff, scorches our very bones, and warms us even at the heart ; whereupon presently there issues out " a still small voice " out of our lips, the " tongues " follow upon the " fire," or are even with it. This was signified to us thus by God's appearing to Elijah, and the same order the holy Spirit of I.Kings God uses here to the Apostles ; the same method still he keeps with us. For he thrusts not in upon us unprepared ; he makes himself a way into us, gives us not so clear an e\idence as seeing him at the first, not till the " sound " has well awakened us, and the wind well brushed and cleansed our houses for him. Yet then appear he does. For we now presently hear of his appearance. " There appeared tongues." The " manifestation of the Spirit," says 1 Cor. xii. S. Paul, " is given to every man to profit withal." Not the ^' " Spirit" only, but the "manifestation" too. No spirit with- out some manifestation. If the spirit be an extraordinary spirit the manifestation will be so too ; if it be but ordinary the manifestation wiW be no more. s 3 260 TUE FIFTH SERMON ON WHITSUNDAY. Sermon (i.) If God sends any Avitli an extraordinary commission to preach or teach, he enables them with an extraordinary- spirit, appears Avith them after some extraordinary fashion ; tongues, or miracles, or some high heavenly fires come with them. They bnt blaspheme the Spirit, and usurp upon the office, who take it upon them without such a warrant ; they Jer xziii. "run without sending,'^ says God; their tongues are but their own, and, — however those perverse fellows in the Psalm Ps. xii. 4. infer they are " they that ought to speak, who is Lord over them ? " — they ought not to speak, there is a Lord over them, whatever they think, that will one day call them to account, and make them know it ; their fire they bring is but Nadab's [Lev.x. 1.] and Abihu's ; their zeal, without knowledge; they have no tongue but what their mother taught them, the Holy Spirit has taught them none, made no appearance to them either by " fire " or by " tongues ;" they are filled with some other spirit, the spirit of pride, of division, or rebellion, or some- what worse ; where the Spirit sends with an extraordinary commission, it will appear by some gift extraordinary and miraculous, — somewhat will appear. But (ii.) if our mission be but ordinary, the ordinary way that the Spirit has now left in the power and authority of the Church will be sufficient ; yet that must appear too, our 1 Cor. xiv. authority appear thence ; our tongues serve to it too, to " the edifying of the Church," to the building of it up, not to the pulling of it down. Every gift of the Holy Spirit is to have its manifestation, tongues, and interpretation, and prayer, and prophecy, and all the rest, yet all in order. Every one to employ, not hide his talent ; he who has a ministry, to wait on that ; he that is to exhort, to attend to that ; he that Rom. xii. is to teach, to busy himself in that, though " all according to proportion," all to appear to the glory of God. Yet, even those saving graces of the Spirit are not always to be kept M'ithin, they are to appear in " tongues^' or " fire," so shine that others may glorify, so speak and act that others seeing our good conversation may be aff"ected with it, and persuaded to grace and wtue by it. The Spii-it is not given to be hid under a bushel ; the wind cannot, the fire will not, the tongue is not usual to be kept in so. They all appeared here after their way, the " wind " after its way. TUE FIFTH SERMON ON WHITSUNDAY. 261 the "tongues" aud "fire" after tlieirs; in this verse to the Sermon sight, the most certain of the senses, that we might not be deceived by pretended spirits, might have somewhat manifest to judge by, to tell us that the graces of the Spirit, whether those for edification of others, or sanctification of ourselves, iU'c for manifestation, to appear to others as well as to our- selves ; we receive them to that purpose, to profit others aud to approve om-selves. These may serve for reasons why the Spirit appears : but wliy the Spirit appears now first, and not before ; now first visibly to the world, is worth inquiry. And it is, to show tlie preeminence of the Gospel above the Law. That stood only in "meats and drinks, and divers washings, and carnal Heb. ix.io. ordinances," says the Apostle ; was but " the law of a carnal commandment :" the Gospel is a law of spirit and life : the Heb.vii.i6. law of Moses a dead, a " killing letter," bvit the Gospel of Christ a " quickening Spirit;" the law a course of shadows, 2Cor. iii.c. tlie Gospel ouly the true light. It will appear so by the next particular we are to handle — the manner of his appearing. In tongues, in clovei) tongues, in "tongues as it were of fire." I shall invert the order, for the fire it is that gives light unto the tongues to make them for to appear. Of the fire, then, first, to show them the better. For the Spirit to appear as wind or breath is nothing strange. It carries them in its name. Spiritus a spirando, every one can tell you. But that this breath should not only blow up a fire, but be itself also blown into it, the Spirit here appear as fire, that is somewhat hard at first, perhaps, to understand : yet you shall see many good reasons for it. Foui- great ones I shall give you, which comprehend more under them: (1.) To show the analogy and corre- spondence of God's dealings and dispensations, how they agree both with themselves and with one another. (2.) To insinuate to us the nature and condition of the Holy Spirit. (3.) To signify the several gifts and graces of it. (4.) To declare its operations also and effects. (1.) The Holy Ghost here appeared like fire, (i.) that we might see it is the same God that gave both Law and Gospel, the same Spirit in both Testaments. The Law was promul- Exod. xix. gated by fire ; " the Lord descended " on Mount Sinai then 262 THE FIFTH SERMON ON T^-HITSUNDAT. Sermon " in fire." The Gospel also here is first divulged by tongues as it were of fire, in Mount Sion. The difi'erence only is that there were here no lightnings, thunders, clouds, or smoke, as there were there ; nothing terrible, nothing dark or gloomy here ; all light, and peace, and glory. (ii.) Under the Old Testament, the Prophets oft were com- missionated by fire to their offices ; the Angel takes a hve Isa. vi. 7. coal from off the altar and lays it upon Isaiah's mouth. Eccliis. Elijah the prophet " stood up as fire." Ezekiel's first vision Ezck / 4 ^^^^ appearances of fire. The commissions therefore of 13. the Apostles were drawn here also, as it were, with pens of fire, that they might the more lively answer and the better express the Spirit of the prophets. (iii.) That the nature of the law they were to preach might be expressed too. It was the law of love, and the holy fire of charity was it they were sent to kindle in the world. (iv.) It was to teach them what they were to expect in the world themselves, fire and fagot, affliction and tribulation, the lot and portion both of them and of theii' followers ever since. (v.) It was to teach them what they were to be, "bm-ning and shining lights " to lead others into heaven. Lastly. That so all righteousness. Law and Prophets, might be fulfilled, the types of the one and the promises of the other, from the first of them to the last, to S. John Baptist's, "that they should be baptized with the Holy Ghost and with fire," that the fire that Christ came to send into the earth, and was then already kindled, might now burn out into the world. And all this to show the Almighty wisdom, who thus agreeably orders all his doings from the first unto the last, that we might with the greater confidence embrace the doctrine of the Gospel which so evenly consented with the Law, and was added only to bring it to perfection, to raise up the fire of devotion and charity to the height. (2.) But not only to manifest the wisdom of the Father, and perform the promise of the Son, but, secondly, to intimate the nature of the Holy Spirit. Fire (i.) is the purest element. The Holy Spiiit is pure and Wiad.xii.l. incorruptible : "Thine incorruptible Spirit," says the wise man. No e\il can dwell with it. It will not mingle with THE FIPTH SERMON ON WHITSUNDAY. 263 liuman interests ; by this you may know it from all other Sermon spirits. They intermix with private liumours and self- respects and great ones' fancies. The Holy Spirit is a fire, and will not mix, it must dwell alone; has not a tongue now for this, and then for that, to please men and ease itself, but is always pure and incorrupt. Fire (ii.) is the subtilest element, it pierces into every part ; and " whither can I go then from thy Spirit," says Ps. cxxxix. holy David; "if I climb up into heaven, thou art thei'e; if ^" I go down to hell thou art there also. If I take the wings of the morning, and remain in the uttermost parts of the sea, even there also will it find me out.'^ Darkness cannot cover me, thick darkness cannot hide me, night itself cannot conceal me from thee, O thou divine Spirit ! Oh keep me, therefore, that I may do nothing that may make me ashamed and hide myself, seeing thy eyes will quickly pierce into me! (iii.) Fire is an active nature, always stirring, always mov- ing. Nothing can be found better to express the nature of the Holy Spirit. It moved from the beginning, actuated the first matter into aU the shapes we see, breathed an active principle into them all ; renewed again the face of the earth M hen the waters had defaced it ; blows, and the waters flow ; blows again, and dries them up ; guides the patriai'chs, inspires the prophets, rests upon the governors of the people, from Moses to the seventy elders ; gives spirit and courage to the martyrs. Non permanebit Spiritus meus in vagina,^ says Gen. vi. 3. God. My Spirit will not endure to be always as in a rusty sheath ; it Avill be lightening the understanding, it will be warming the aff"ections, it wiU be stirring of the passions, it will be working in the heart, it will be acting in the hand, it will be moving in the feet, it will be quickening all the powers to the service of the Almighty; nothing so busy as this holy fire, nothing so active as this Spirit. Though the nature and essence of it cannot be fuUy expressed, it is thus very powerfully resembled. (3.) The gifts of it more easily by this fire. Seven there are numbered of them out of Isaiah xi. 2 : " the Spirit Isa. xi. 2. of wisdom and understanding, the Spirit of counsel and []iTV n'j quasi a p: vagina. Vid. Vatabl. et Grot, in loc] 264 THE riFTH SERMON ON WHITSUNDAY. Sermon ghostly strength, the Spirit of knowledge and true god- liness, and the Spirit of holy iear," all very naturally re- presented to us by so many properties I shall observe to you of the fire. Fire, it ascends, it penetrates, it tries, it hardens, it enlightens, it warms, it melts. You have all these again in the seven gifts of the Spirit : for (i.) the Holy Spirit elevates our souls by the spirit of i^isdom, calestia Col. iii. 2. sapere, as it is Col. iii. 2, to " those things that are above." Sapientia est rerum altissimarum, says the di^ine philosopher, " Wisdom is of things of the highest nature," of a high ascending strain, (ii.) It penetrates and pierces Hke the fire lUor.ii.il. by the spirit of understanding, understands that which the spirit of man cannot understand, the very " things of God," pierces into them all. (iii.) It tries hke fire, by the spirit of counsel and advice, teaches us to prove all things and choose the best, (iv.) It hardens us against all the evdls that can befall us, as fire does the brick against all weather, by the spirit of fortitude and ghostly strength, (v.) It enlightens the darkness of our souls by the spirit of knowledge, teaches us to know the things that belong unto oiir peace, the ways and methods of salvation, {yi.) It heats the coldness of our afi"ections by the spirit of piety and true godhness, inflames us with devotion and zeal to God's service. And (vii.) it softens our obdurate hearts by the spirit of holy fear, that we melt into tears and sighs at the apprehension of God's displeasure, even as wax melteth before the fire. The highest, hardest, rockiest mountains melt and flow down at his pre- sence, when once his Spirit does but cast a ray upon them. These are the seven gifts of the Spirit represented to us by so many properties of the fire. (4.) There £ire seven other operations and effects of the same Spirit, as lively also expressed by it, and make the fourth reason why the Holy Ghost appears under the sem- blance of " fire." Isa. iv. 4. (i.) Fire it burns ; and the Prophet Isaiah calls this Spirit Jiuke xsiv. a " spirit of burning." It makes " our hearts bum within us," as it did the disciples going to Emmaus ; puts us to a kind of pain, raises sorrow and contrition in us, makes the scalding water gush out of oiu' eyes; you may even feel it burn you. THE FIFTH SEKMON ON WHITSUNDAY. 265 (ii.) With this burning it purifies and purges too. As things Sermon are purified by tlie fire^ so are our spirits, and souls, and bodies purified by the Spirit. (iii.) For purify it must needs ; for it devours all the dross, the chaff, the hay, and stubble that is in us ; jjurges our sins, bums up everything before it that offends, is a " consuming Heb.xii.-29. fire;" so is God, so is his Spirit. (iv.) Yet, as it is a consuming, so it is a renewing fire. Fire makes things new again. And do but " send out thy Spirit, 0 Lord, and they are made we are all made ; for so it is Ps. civ. 30. that " thou renewest the face of the earth," the face of this dull earth of ours, by putting into it the Holy Spirit. (v.) To this purpose it makes, that like as fire it separates things of divers natures, silver from tin, metals from dross. I Separare heterogenea is one of the effects of fire, says the philosopher, to distinguish and divide between things of dif- ferent kinds. And Spiritus judicii et discretionis the prophet styles the Spirit; ''a spirit of judgment" it is, a discerning Isa. iv. 4. spirit ; teaches us to discern between dross and gold, truth and error, between good and evil, and without it we discern nothing. This the Apostle reckons as a peculiar donation of l Cor. xii. it, the " discerning of spirits." I (vi.) Yet, as it separates things of different natures, so it i unites things of the same kind, just as the fire does several ; pieces of the same metal into one body. This holy Spirit is ' a spirit of unity. They that " separate," they " have not the Judc ly. Spii-it." Schisms and divisions, " strife, heresies, and sedi- tions," are the works of the flesh, not of the Spirit. " The fruit Gal. v. 20. of the Spirit is love and peace," says S. Paul there. And " the Gal. v. 22. unity of the Spirit in the bond of peace " we hear of too. Bphcs.iv.3. Into one Spirit we are baptized all, for there is but one ; " one Spirit, one body, one hope, one Lord, one faith, one baptism, one God," one all that are of God ; nothing so con- Ephes. iv. , trary to the Holy Spirit as divisions of the members from the ^' ^' head, or from one another ; a shrewd witness this against the spirits of our age, and an evidence that to what spirit soever they lay claim, they lay false claim to this, they belong not to this Spirit, which is so much for uniting all the parts of the body of Christ together. (vii.) And this it can do when it sees its time ; for, lastly, 266 THE IIFTH SERMOX ON WHITSUNDAY. Sbrmok it is an invincible Spirit ; it bears down all before it ; turns all into it ; like the fire, of all the elements the most victorious and triumphant. There is no standing out against this Spirit ; it is an almighty Spu-it, that can do what it will : it inflames the air into a fire — vain, airy spirits into celestial flames of love and charity ; it dries up the water, the raw waterish humours of our souls, and fixes all waverings and inconstancies ; it burns up our eai-th, and all the grass and hay and sprouts whatever that stand against it ; it sets whole houses all a-firc, sets us all a-fire for heaven and heavenly business. Thus it burns, it purifies, it consumes and renews again, it separates and it gathers, and it carries all before it; does what it will in heaven and earth; subdues sceptres, vanquishes kingdoms, converts nations, throws down infernal powers, and turns all into the obedience of Christ. To this purpose it is that it now also here comes in tongues; — the second manner we noted of his appearance. And that for three reasons : (1,) nothing more convenient to express either our business, or him whose it is. The tongue is the instrument of speech, the word is ex- pressed by it; Christ is the Word; the Holy Spirit, as it were, the tongue to express him, — comes to-day with an host of tongues to send this word abroad into all the world. Nothing more necessary, for the Apostles were to be the Jfark xvi. preachers of it, had received a commission to go and preach, wanted yet their tongues, some new enablements, went not, therefore, till they were this day brought them ; and a more necessary thing the Holy Ghost could not bring them for that purpose. 1 Cor. xiv. Yet they had need (2) be of fire, sharp, piercing tongues, like the little flames of fire, such as would pierce into the soul, reveal the inmost " secrets of the heart " and spirits ; Heb. iv.l2. and it seems, so they proved, " piercing even to the dividing asunder of the soul and spirit, of the joints and marrow." Tongues of fire (3) to warm the cold afiections of men into a love of Christ ; every tongue is not able to do that ; it must be a tongue set on fire from heaven that can do that. Tongues, and tongues of fire, sharp, piercing tongues, warm with heavenly heat, are the only tongues for the business of Christ. THE FIFTH SEEMON ON WllITSUNDAy. 267 I Yet "cloven" they must be too. It is not a single Sermon j tongue will do it. The Apostles were to preach to the world, L [and in the world there were a world of tongues; that they might therefore so preach as to be understood, as many tongues were necessary to be given them, as there were I people with whom they were to deal. ; Behold the greatness of God's goodness here. Tongues i were divided for a curse at first ; lo, he turns them into a blessing ; then they were sent to divide the Avorld, now they are given to unite it ; then they wrought confusion, now they are given to unite it. Thus God can turn our curses into blessings when he pleases. And fit it is that we then should turn our tongues to his praise and glory, i This we may do Avitli one tongue alone ; but they who j would be preachers and teach others, had need of more. Tongues, though they come not now suddenly, like the wind, yet come they must as they can come, by our industry and God's blessing. God would not have sent so many tongues, if more than one had not been necessary for his work ; though not now, perhaps, to preach, yet to understand surely what ' we preach. It is a bold adventure to presume to the ofiice • of a teacher with a single tongue. lie is not able to teach children to spell true that knows no more, much less to spell I the mysteries of the Gospel to men, who understands not so I much as that one tongue he speaks, if lie understand no ' more. Unless we be wiser than Christ and his Holy Spirit, we cannot think any sufl&ciently endued to preach them, but such as have received the gift of tongues, more than one or two ; the gift, I say, for though to speak Avith tongues be not ; given now miraculously, as it was here, yet given it is to us, it is the gift still of the Holy Spirit, as a blessing upon our labours. But there are other tongues besides which come from this day's mercy. The tongue that speaks right things, the tongue that comforts the afflicted soul, the tongue that recalls the wandering step, the tongue that defends the fatherless and widow, the tongue that pours itself out in prayers and praises, the tongue that speaks continually of holy things, the tongue that speaks no evil, nor does no hurt, the tongue that speaks nothing but a meek and humble and obedient 368 THE nrTH SERMON ON WHITSUNDAY. Sermon spirit ; these are the tongues of the Holy Spirit, aiid even from 1_ this day they have their rise ; these are for all orders and sorts of men ; and if those men who now take to themselves to be teachers had but learnt to speak with these tongues, they would have spoke to far better purpose, and more to God's acceptance, than now they do in speaking as they do ; they had not thus blasphemed the Holy Spirit to entitle him to the extravagancy of theii' tongues. Yet fire and tongues, and tongues of fire, are not all the wonders that this day produced. These fell not only like a flash of lightning upon the Apostles, but they sate upon them, or rather, " it sate upon them," says the text. All these tongues, as divided and cloven as they were, hke so many flames or tongues of fire at top, they were all united in one root below, — with " one mouth," with " one voice," — ' they spake all but the same thing. They are not the tongues of the Spii'it (1) that speak now one thing, now another, that agree not in the foundation, at the least. Nor is that fire of the Holy Ghost's enkindling, that cannot sit ; for to the fire we may (2) refer this " it." The holy flame is not like the fire of thorns, that are always crackhng and making a noise ; it can sit quietly in the heart, and on the lips, and on the head — sometimes in the one, and sometimes on the other : it sits upon the heads, and singes not a hair ; it sits in the heart, and scalds it not at all ; it sits upon the lips, yet makes them not burst out into a heat : the fiery zeal that is so much cried up for spirit in the world is too unquiet, too liot, too raging, to be of this day's fire. Yet (3) we may refer this " it " to the Holy Spirit itself. That sate upon each of them too. It sate (i.) first upon each of them as a crown of glory, so S. Cyril.9 The Apostles were the crowns and glory of the Churches ; and so this installed them. It sate (ii.) upon them as in a chair of state, to fix authority upon them, to set them in theii' chairs, to give them power to govern and guide the Chui-ch. It sate (iii.) upon them so, to call into their mind the promise of their Master, that he would send one to sit in counsel with them, and be with them " always, to the end of the world 'I [S. Cyril. Hierosol. Catechesis xvii. p. 199 C. ed. Paris. 1640.] THE FIFTH SERJION ON WHITSUNDAY. 269 for sitting is a posture to denote constancy, establishment, Sermon and continuance. _ It sate, (iv.) as it were, to teach us to be settled and con- stant too, to be established and grounded in our faith, not to be wavering, and carried about with every wind of doc- I trine. There is no greater evidence against error than that I it is not constant to itself ; no greater argument against these great pretended spirits than that they cannot sit, know not where to fix, are always moving, as if the Psalmist's cui'sc had taken hold upon them (as it does, and will do, without doubt, upon all that " take the houses of God in possession," Ps. Ixxxiii. that usurp upon the office or portion of the Church) ; as if " God had made them like a wheel, and as stubble before the wind," — that can sit nowhere, rest at nothing, but turn about from one uncertainty to another. The Holy Spirit is a Spirit that will sit still, and be at peace, continue and al)ide. It sate (v.) upon each, to teach each of us peace and quiet in all our passions, constancy and continuance in truth and ^'ooduess, and a settled and composed behaviour in all con- ditions, blow the winds never so high, bm-n the fires of perse- cution never so hot against us. It were well now if we could say, ?.s it follows next, con- cerning the Apostles, that we were filled with this Spirit, that we were " filled with the Holy Ghost," that we might arrive 1 at that point within ourselves, tliough we cannot now arrive at that particular in the text. The only filling now that I have time to tell you of, is that before us, and it is a good one, the filling us with the body and blood of Christ, which is a signal filling us with the Spirit. (jo we will then about it, so to fill our souls. The tongues j and fire in the text we may well apply to it, we may have 1 use of there. I For tongues (i.) are not to speak with only, but taste with I too. Oh taste we then how good and gracious the Lord is there, that vouchsafes so graciously to come under our roofs, to come upon tongues. And Tongues (ii.) are to help to digest as well as taste ; there, in the mouth, is a kind of first digestion made. Ruminate we then, and meditate upon Christ, when we have tasted him. 270 THE FIFTH SERMON ON WHITSUXDAY. Sbrmon Let it be our business to spend much of our time and days ' L henceforth in meditation of him ; that is the way indeed to be filled with his Spirit, while we thus digest him and chew upon him in our spirits. Nor is (iii.) fire improper any way to bring to that holy table. The fire of charity is to kindle our devotion there, to warm our affections and desires to it. There (iv.) our tongues are to be warmed into praises, that they may run a nimble descant upon his benefits, and move apace to the glory of his name. Thus are our tongues to be employed, and thus is the fire to be kindled in us, that we may speak with our tongues. This is the way to be filled with the Holy Spirit, this blessed sacrament the means to it. Come thou, therefore, O blessed Spirit, into our hearts and tongues ; lighten our understanding with thy heavenly light ; warm our affections with thy holy fire ; purge away all our dross, burn up all our chaff ; renew our spirits ; separate our sins and evils from us ; unite us in thy love ; subdue us to thyself; teach our hearts to think, oui- tongues to speak, our hands to act, our feet to move only to thy wdl ; settle thyself in us henceforward, and dwell with us ; so teach us with all our tongues and powers to praise thee here upon earth, that we may one day praise thee with them in heaven for ever- more ! A SERMON UPipN TRINITY SUNDAY. Rev. iv. 8. And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. [ NEED not stretch the text to reach the time. The Tpiad'yi.ov, Sermou " Holy, holy, holy," in it, is plain enough to teach the — , Trinity. An anthem sung here by the angels and saints in heaven ; done so here also by four of <^he chief Apostles and the Bishops of Judaea, signified by the " four beasts " and " twenty-four elders taken up after generally by " the saints on earth," commended to us by the Church to-day as our Epistle sent from heaven vidth a pattern in it for our hymns and praises to the blessed Trinity, " Lord God Almighty." For it is a part, I must tell you, of one of S. John's visions, presenting to us what is done in heaven, what God would have done on earth, and what should there be done ere long throughout it, beginning at Jerusalem. Glory, and honour, and thanks should be given unto God for the wonders he was doing for his servants, for the deliverance he was working for his Church, for the judgments he was bringing on their enemies ; as glory had been of old given him by his saints and Prophets, was now given him by his Apostles and Bishops, so it should be given still by the whole Christian Church for ever ; as he himself " was, and is, and is to come ;" so was his praise, and is, and is to come ; we therefore all to learn 272 A SERMON ON TFtlNITY SUNDAY. Skrmon to bear our parts iu that heavenly anthem against the time we come thither to bear them company. Example you see we have here set before us to do it by, and a form to do it in ; better we cannot wish : the " four beasts " or " cherubims," Angels, Saints, and the Apostles — there is our pattern; for they rest not day and night saying it : and " Holy, holy, holy, Lord God of hosts, which was, and is, and is to come," there is the form we best do it in. In each part we shall observe a kind of Trinity, or three parts in each. In the pattern, (1,) the persons ; (2,) their earnestness ; and, (3,) their continuance. (1.) The persons praising God, and saying it, " they," the " four beasts," or living creatures, as the words tell us just before. (2.) Their earnestness in it : " they rest not saying," they cannot rest for saying it ; cannot rest without the saying it, unless they say it, say it over and over, " Holy, holy, holy;" cannot rest but doing it, that is their rest they take, their praising God. (3.) Their continuance at it, " day and night " it is, and M'ithout rest and pause in it ; they are continually doing it, saj-ing and doing all to his honour and glory. In the form of praise we have a sort of Trinity too, three things observable: (1.) The glory or honour given, "Holy, holy, holy." (2.) The persons to whom it is, " Lord, God Almighty," Fatlier, Son, and Holy Ghost, yet all three in one ; one single Lord, one only God, one alone Almighty, and no more ; so there is the Unity in Trinity into the bargain. And, (3,) here are the benefits intimated we praise him for : he was our Creator, he is our Redeemer, he will be our Glorifier. So you see Trinities enough in the text to make it Trinity Sunday in it, to fill all the Trinity Sundays after it. The sum is, that we are all to bear our parts in this holy doxology, to give " glory, and honour-, and power " to the blessed Trinity, with the " four beasts," and " four-and- twenty elders " from time to time for evermore ; and that which may here serve well to persuade us to it is the com- pany ; and with them we will begin. And " they," &c. But who are " they ? " The beginning of the verse tells us the " four beasts," or, as it may more genuinely and A SERMON ON TRINITY SUNDAY. 273 handsomely be translated, the " four living creatures," rkaa-a- Rrrmon pa ^wa ; but what, or who are they ? That is the question ; and a hard one too it seems, by the variety of opinions, probably to be answei-ed rather by conjecture than resolution. We shall take the likeliest of them and pass the rest. (1.) Some, by the "four living creatures," this "they," would have the four cardinal virtues understood ; by the "lion/' fortitude; by the "calf" or "ox," justice; by the " eagle," temperance ; and by the "man," prudence. And then the sense will be, that God is most signally praised and glorified by a virtuous life, no way like that to praise him. To do righteousness, to walk wisely, to live soberly, to stand stoutly to God and goodness, that is the true way to give glory to the whole Trinity. (2.) Others, by the " four living creatures," apprehend the four chief faculties of our souls to be insinuated, with which we are to praise him. The irascible intimated by the " lion," the concupiscible by the " ox," the rational by the " face of man," and the spirit by the " eagle." And here the lesson is, that we are to do it, to praise God with all our powers, set our affections and desires upon it, be moved and angry at every thing that comes in to hinder it, search all the means our reason can find out to perfect praise, and raise up our spirits upon eagles' wings, to perform it to the highest pitch. (3.) Some, by these " four " conceive the whole world, con- sisting of the four elements, represented to us as praising God. The fire by the " lion," whose nature is hot and fiery ; the earth by the " ox," that tills it ; the air by " man," that breathes it ; the water by the " eagle," which as other fowl was made out of it. All these indeed we find called in by Gen. i. 20. the holy Psalmist to make up the song of praise, and by the Ps. cxlviii. three children in the fiery furnace to make up theirs, that we may know the fire and all the elements, beasts and all creatures, praise him as well as man ; nay, better, are readier commonly to do it than he ; that he is fain, even the de- voutest he of all of us, to cry out to them to come in with their notes to help him out and fill up the choir. (4.) Some think God's title of " slow to anger, and swift to mercy," is by these four here expressed by way of hiero- VOL. n. T 274 A SEEMON ON TRINITY SUNDAY. Sermon glyphic : by the " ox," slowness ; by the " lion/' anger ; by '— the " eagle," swiftness ; and by the " man/' mercy represented to us. And, without doubt or question, in this slowness to wrath and swiftness to have mercy, is God's greatest glory, and for them we most willingly give him glory, must not cease at any time to give him glory. (5.) Others suppose it au hieroglyphic of Christ himself, who in his incarnation appeared in the form or face of a man; in his passion, like a " calf" or "ox" for sacrifice ; in his resurrection, like a " lion," the " Lion of the tribe of Judah in his ascension, like an " eagle :" and if this pass, the meaning is, that by Christ God's glory is most advanced; by his incarnation, passion, resurrection, and ascension, heaven and earth is filled with his glory ; and for this above all the rest, for him and his benefits, we are to give God the greatest glory ; there, as it were, begins all our praise ; thence the " twenty-four elders " first throAv down their crowns and fall down and worship, as it were acknowledging him the beginning of aU the good we receive both of grace and glory, Christ the author and original of them all. But (6.) to come a Uttle near. These " foiir li\ing crea- tures," say others, represent the four Evangehsts that preach Christ's life and death, resurrection and ascension into glory. The " lion" S. Mark, for he begins his Gospel, as it were, with the voice of a lion roaring in the wilderness ; the " calf" or " ox" S. Luke, who begins his with the story of a LcA-itical priest, whose ministry was about the sacrifice of calves and oxen ; the " man" S. ]\Iatthew, who takes his rise from the genealogy of men; the "eagle" S.John, who at the very first soars iip on high, that we had need of eagles' wings and eyes to follow and discern him. By these four, indeed, God's grace and mercy, Christ's name and glory, is spread over the face of all the earth ; and by this we learn, that to preach and teach, and publish the things of Christ, is to give God praise and glory — a singidar and notable way to do so. (7.) Some, that suppose they yet hit it nearer, conceive God here brought in in the vision sitting as the Bishop of Jeru- salem, with all the Bishops of Judjea in council all about Acti? XV. him, as (Acts xv.) it seems they did ; and these " fom- lining creatures " about the throne to be those four chief Apostles, A SERMON ON TRINITY SUNDAY. 275 S. Peter, S. Jolin, S. Barnabas, and S.Paul tliere present, Skrmon ranked here liiglier than the rest. S. Peter for his primacy set first, and resembled by the " lion" for his fiery zeal and fervour. S. Paul deciphered by the " ox," in respect of his labours more abundantly than they all. S. Barnabas inti- mated by the " man," as being a son of consolation, humanity, and mercy, by the interpretation of his name. S. John pointed at by the " eagle," for those sublime and high specu- lations of the divinity of Christ above all the rest. These were tlie four great standard bearers of the Christian Israel, — for these "four living creatures " were borne in the standard of old Israel, and here alluded to, — these the four great champions and defenders, the planters and propagators of the Clu'istian faith, of the blessed Trinity, of the glory of God and Christ throughout the world. And thus we see to undertake the business of the Gospel, to take pains and labour to defend and propagate it with all our might and main, is an actual and real glorifying of God and Christ. Yet, lastly, whatever these may be imagined to represent to us, or whomsoever to point out, or what council, or persons, or judicature soever to resemble, angels to be sure they were that thus represented the vision to S. John; and as such if we consider them, we may conclude all the business with this lesson — that the business of heaven as well as earth, of angels as well as men, is to be employed in praises and thanksgivings to the Almighty — an employment, there- fore, well worth our time, and pains, and study. Now, put all these together, and I cannot give you a fuller description of the way to praise and glorify him than these have given you. For to do it as we should, is (1,) to live virtuously ; (2,) to employ all the powers and faculties of soul and body to liis service ; (3,) to call in all the creatures to help us to do it, and to use tliem to it ; (4,) to reflect often upon both liis mercies and his judgments, and acknowledge his goodness in thera both; (5,) to meditate upon the life, the death, the resurrection, the ascension of Christ, with all devotion and humility ; (6,) to preach and publish it what wc can ; (7,) to defend and maintain it to our utmost power ; (8,) to reckon it, lastly, an Angel's work, a heavenly piece of business, thus to spend our days and years in giving glory to the Most Highest. T 3 276 A SERMON ON TRINITY SUNDAY. Skrmon And if heaven and earth, and all the creatures else, besides 1_ sinful man, become thus the trumpets of their Creator's glory, and in all their several ways and orders ambitiously contrive themselves into the instruments of it, what strange creatures must we needs be that either neglect it or forget it ! " Heaven and earth," says our Morning Hymn, " are full of the majesty of thy glory we can be no other than hell, then, that are empty of it, that do not resound it. Ps. cxlviii. " Dragons and all deeps," says the Psalmist ; all but the old ^' dragon, and the bottomless deep, the deep of hell, all praise liim else. You see what we bring ourselves to by our unthankfiilness, what a sad condition they are in who give not glory unto God, who delight not in magnifying and praising him, who are against the hymns and anthems to that purpose. Thus you see it done in the text, by saints and angels in the heavens, by apostles and evangelists on the earth. Thus de facto, so it was then. But it is as well a prediction of what should be after: that not only the present age of the Apostles and holy Bishops then, but the succeeding ages also of the Church should acknowledge the glory of the undivided Trinity. And it feU out accordingly. Not only that meek and merciful " man," S. Gregory, that valiant "lion," S.Ambrose; that laborious "ox," S. Jerome; that sublime " eagle," S. Augustine, — as some please to fancy these " four beasts," — or the four first patriarchates, as others have interpreted them, but all the " four comers of the earth" have since professed it, and, with the "twenty-four elders, fallen down and worshipped " it. The lustre and glory of that glorious mystery has shone through all the quarters of the world, and all his famous mercies to his people, and his judgments against their enemies are still daily celebrated and magnified in all the congregations of the saints. This S. John foresaw, and here foretels the poor persecuted Christians then, that how hard soever things went with them then, they should ere long turn all their sighs and lamenta- tions into songs of praise for their deliverance and salvation. This they should, and Ave should as much : it was fore- told of them they should, it is commanded us we should. 1 Cor. vi. Therefore " glorify him," says the Apostle, " glorify him in your bodies," and " glorify him in your spirits," glorify him A SERMON ON TRINITY SUNDAY. 277 with the bodies that glorify him, and glorify him with tlie Sek"^" spirits that glorify him, bear them all company in so doing; — '—1 — _ do it all the ways you can, you can neither do it too many, nor too much. Put on the faces of " eagles" in the temple, and raise your souls up there and praise him ; put on the faces of " men " at home, and let the holiness of your cou- \ crsation praise him there. Put on the appearance of " oxen " iu your callings, and let the diligence of your actions and vocations praise him. Put on the appearance of "lions" abroad in all places of temptations, and let your courage in the resisting and repelling them praise him there. Thus we truly copy out our pattern. Yet to transcribe it perfectly well, we must now, secondly, also transcribe their earnestness : for here they not only give praise and glory unto God ; but they do it earnestly, they rest not doing it, they rest not saying ; that is, (1.) They cannot rest unless they say it. And, " I will not suffer mine eyes to sleep, nor mine eyelids to slumber, neither the temples of my head to take any rest, till I have found out" a way to praise my God, till I have offered up the service of my thanks, and added something to his glory, — must be the Christian's resolution. (2.) " They rest not saying " is, they say it, and say it again, say it over and over, " Holy, holy, holy." "Ayio'; is in some copies nine times read ; " holy " nine times repeated ; they think they can never say it enough. No more, it seems, did David, when he so oft repeated, " For his mercy en- Ps. cxxxvi. duretli for ever," in one single Psalm. And hence it is the Church, to imitate this holy fervour, so often reiterates the Doxology, and inserts so many several hymns, and even either begins almost all its prayers and collects with an acknowledgment either of his mercy, goodness, and provi- dence, or ends them with acknowledgment of his majesty, power, and glory ; this both to imitate the glorious saints, and to obey the Apostle's injunction of being " fervent in prayers " and praises. (3.) "They rest not saying" is, they rest not but in so doing. That is their rest, their joy, their happiness, to do so, thus to be always praising God. It would be ours too, had we the same affections to it, or the same senses of it. We could not 278 A SERMON ON TRINITY SUNDAY. Sermon go to rest, nor lie down to sleep, could not sit down and take our rest till we had first lift up our ej^es and hearts, nay, and voices too, sometimes, till we had first paid our thanks, and given him praise for his protections in our ways and labours until then. (4.) But to be thus eager and earnest at it is not all.- So we might be for a start, and give over presently ; but it is " day and night " that angels and good men do it. There is no night indeed, properly, with the angels ; it is Avith them eternal day : yet all that time which we call day and night they are still a-saying it. The morning comes, and they arc at it ; the night comes, and they are at it still. " Let me go, for Cfon. xxxii. the day breaketh," says the angel that strove with Jacob. And I must sing my matins, adds the Chaldee paraphrase ; ' as if he had said, I can stay no longer ; I must go take mj' morning course in the heavenly choirs. And in the depth of night we find them by whole hosts and multitudes at their I^ukeii.H. Gloria in excelsis, " Glory be to God in the highest." The first fervours of Christian piety were somewhat like this of the AngePs. You might have seen their churches full at midnight ; all the watches of the night you might have heard them chanting out the praises of their God, and all the several hours of the day you might have found some or other continually praising God in his holy temples, as well as in their closets. Nay, in the Jewish temple they ceased not to Ps. cxxxiv. do so. " Ye that by night stand in the house of the Lord, praise him ye," says holy David ; for indeed ye stand there to praise him ; and the temple itself stood open all the day for all comers, to that purpose, when they would. " There- Ps. XXX. 13. fore shall every good man sing of thy praise without ceasing," s.xcu.1,2. g^yg ^1^^ Psalmist ; " it is a good thing " to do so ; " to tell of thy loving-kindness early in the morning, and of thy tnith in the night season ;" so good that Da%id himself resolves upon Ps. cxlv. 2. it : " Every day will I give thanks unto thee, and praise thy ' [Targum Jonathan. Ben Uzziel in Gen. xxxii. 26. pto mi.-* -idni N^naiL'Q N-'SNbo p nn vtdn no") «nn jnH^. Et dixit; Mitte me, quouiam ascenditcolumna aurorse : et advenit hora qua Angeli excelsi lau- dant Dominum mundi : ego autcm sum unus ex Angelis laudantibus ; et a die quo creatus est mundus non ad- venit tcmpus meum ad laudandum nisi hoc tempore.] A SERMON ON TRINITY SUNDAY. 279 uiimc for ever and ever;" prays also tliat his mouth may be Sermon tilled with God's pi-aise, that he may " sing of his glory and iiouour all the day long," from morning to night, and from Ps. Ixxi. 7. night again to morning, he would willingly do nothing else. Nay, be the night and day taken either in their natural or moral sense, either properly for the spaces and intervals of lii^ht and darkness or, morally, for the sad hours of affliction and adversity, and those bright ones of jollity and prosperity ; good men praise God in them both — do not cease to do it ; if sorrows eui'taiu up their eyes witli tears, and put out all their light of joy and comfort, yet, " blessed be the name of the Lord," cry they out with patient Job. Again, if their paths Job i. 21. he strewed with light, and the sun gild all their actions with lustrous beams ; if heaven shine fuU upon them, they are not yet so dazzled but they see and adore God^s mercy in them ; and in the midst of all their glories and successes they are still upon his praise, and render all to him. Neither the one night, nor this other day, make them at any time forget liim. A good item to us hence, (1) not to suffer our pleasures and vagaries, our mirths and vanities, our successes and pro- sperities, to steal away the time we are to spend in giving God thanks and glory for them. Nor (2) to permit ourselves so much time to the reflection upon our griefs and troubles as to omit the praising God that they are no worse, and that he thus fatherly chastises us to our bettering and amend- ment, — does all to us for the best. Yet not to cease praising him day and night, seems still to have some difficulty to understand it. The angels, perhaps, that neither eat nor drink, nor sleep nor labour, they may do it ; but how shall poor man compass it ? Why, first, (1) imprint in thy soul a fixed and solid resolu- tion to direct all thy words and actions to his glory. Renew it ('-*) every day thou risest, and every night thou liest down. K enounce (3) all by-ends and purposes that shall at any time creep in upon thee, to take the praise and honour to thyself. Design (4) thy actions, as often as thou canst, parti- cularly to God's service, with some short offering them up to God's will and pleasure, either to cross or prosper them ; and when they be done, say, God's name be praised for them. And, lastly, omit not the times of prayer and praise, either 280 A SEKMON ON TRINITY SUNDAY. Sermon in public or in private, but use thy best diligence to observe them, to be constant and attentive at them. Thus, with the [Cant. V.2 ] spouse in the Canticles, " when we sleep, our hearts awake and whether we eat or drink, or walk, or talk, or whatsoever [1 Uor. X. we do, we " do all to the glory of God," and may be said to praise " him day and night, " and not cease saying, " Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.'' And so I come to the second general — the form here set us to praise him in ; in which, first, we have to con- sider the glory itself that is expressly given him ; " Holy, holy, holy." To speak right, indeed, the whole sentence is nothing Isa. Ti. 3. else; yet this evidently referring to that of Isaiah, where the seraphims use this first part in their hymn of praise, I con- ceive this the chief and most remarkable part of, which may therefore bear the name before the rest. Now this saying, " Holy, holy, holy," is attributing all purity, perfection, and glory, to God as to the subject of it himself, and the original of it to others, thereby acknowledg- ing him only to be worshipped and adored. So that saying thus, we say all good of him, and all good from him to our- selves. Thrice it is repeated, which, according to the Hebrew custom, is so done to imprint it the deeper in our thoughts, and may serve us as a threefold cord, which is not easily broken, to draw us to it. But another reason the Fathers give. And it is, (] ,) they say, to teach us the knowledge of the holy and blessed Trinity. Indeed, why else thrice, and no less or more ? Why follows " Lord God Almighty three more words ? Why o ^v, 6 av, 6 ip-)(ojjLevo<;, three yet again, and yet but three, " who was, who is, who is to come ?" Why do the seraphims in Isaiah say no more, yet say so too ? Why have we in the following Bev. iv. 9. verses, " glory, and honour, and thanks" (ver.9), and " glory^ and honour, and power," so punctually thrice, and thrice only offered to them ? How came it to be so universally celebrated throughout the world, and put into all the Catholic Liturgies everywhere? Words fall not from angels and angehcal spirits by chance or casually; the holy penmen write not ■words haphazard; nor is -it easy to conceive so hard a doc- A SERMON ON TRINITY SUNDAY. 281 trine, so uneasy to reason, sliould be so generally and humbly Skumon entertained, but by some powerful working of God's Spirit. ' — L This may be enougli to satisfy us, that the blessed Trinity is more than obscurely pointed out to us here. And (.2) to be sure, the Fountain of all holiness is here pointed to us, that we may learn to whom to go for grace ; that vpe may see we ourselves are but unholy things ; that nothing is in itself pure or holy, none but God. And (3) it points us out what we should be : " Be ye holy, as I am holy," says God. No way otherwise to come near him ; no way else to come so near him as to give him thanks ; for out of polluted lips he will not take them. For, in the second place, the Lord God Almighty it is we are to give this glory to. The three persons here, methinks, are evident however: God the Father, the Lord the Son, and the Almighty Spirit, that made all things, that does but blow and the waters flow, that does but breathe and man lives, that with the least blast does what he will. Yet these three, it seems, are still but one, " one Lord," and Kplics. iv. "one God," and "one Spirit" — all singulars here; nouns, vrrbs, articles, and participles — all in the singular number here ; 07109, and Kupto?, and ©eo?, and TravTOKpaTcop, 6 rjv, 6 mv, 6 ip'^^o/j.evo'i; that we might see, though a Trinity there be to be believed, yet it is in unity ; though three personali- ties, but one nature ; though three persons, but one God. All the scruple here can but arise from the setting Lord the Son before God the Father ; but that is quickly answered when they tell you, there is none here afore or after other, none greater and lesser than other, and therefore no matter at all for the order here, where all is one, and one is all. Lord God Almighty. Yet now, to encourage us the better to our praises and thanksgivings, see we, in the last place, the benefits they here praise him for, and they are intimated to us in the close of all, " who was, and is, and is to come." In the first, we understand the benefit of our creation. God it was that created us. In the second, we read the benefit of our redemption ; the Lord it is that redeems us daily, pardons and delivers us. 282 A SERMON ON TRINITY SUNDAY. Sermon In the third, we have the benefit of our glorification still to come, the Holy Spirit here sealing us, and hereafter cnstating us in glory. In them altogether we may, in brief, see as in a prospect, that all the benefits we have received heretofore he was the Author of them ; that all the mercies we enjoy, he is the Fountain of them ; that all the joys or good we hope for, he is the donor of them ; he was, he is, he must be the bestower of them all ; without him, nothing ; he Avas, and is, and will be to us all in all. And now, sure, though I have not the time to specify all the mercies we enjoy from this blessed Lord God Almighty; and indeed, had I all time, I could not, and all tongues, St mihi sint Unguce centum, sint oraque centum, I could not ; yet we cannot but in gross, at least, take up a song of praise for aU together, say somewhat towards it. " Holy, holy, holy. Lord God Almighty holy in our crea- tion, holy in oui" redemption, holy in our sanctification ; holy in heaven, holy in earth, holy under the earth too ; holy in glorifying of his angels, holy in justifying his saints, holy in punishing the devils ; holy in his glory, and holy in his mercy, and holy in his justice; holy in his seraphims, and holy in his cherubims, and holy in his thrones ; holy in his power, and holy in his wisdom, and holy in his providence ; holy in his ways, and holy in his laws, and holy in his promises ; holy in the womb, and holy in the manger, and holy on the cross; holy in his miracles, and holy in his doctrines, and holy in his examples ; holy in his saints, and holy in his sacraments, and holy in his temples ; holy in himself, holy in his Son, holy in his Spirit ; holy Father, holy Son, and holy Spirit. Therefore, M'ith angels and archangels, and with all the company of heaven, and all the saints in heaven and earth, we laud and magnify thy glorious name, evermore praising thee, and saying. Holy, holy, holy. Lord God of hosts, heaven and earth are full of the majesty of thy glory ; glory be to thee, O Lord most higli. Lord God Almighty, which was, and is, and is to come ; glory, and honour, and thanks be unto thee for ever and ever. Amen, amen, amen. THE FIRST SEllMON UPOS THE CALLING OF S. PETER. S. LuivE V. 8. Depart from me, for I am a sinful man, 0 Lord. A. STRANGE speech for him that speaks, to him it is spoken, Sermos from S. Peter to his Savioiir. One wouhl think it were one of the Gadarenes, who thus entreated him to depart the coasts. Strange indeed, to desire him to depart, without wliom wc cannot be; stranger to give such a reason for it, a reason that should rather induce us to entreat him to tarry than to go ; for being sinful men, we liave most need of him to stay with us ; but strangest of all it is for S. Peter to desire it, and upon his knees to beseech it. To desire Christ to go away from us, to go from us because we bave need of his being with us ; and for such a one as S. Peter, and that so earnestly to entreat it, is a business we well skill not at the first dasb. Yet if we consider what S. Peter was Avhen he so cried out. Of what made him to do it, or bow unfit he, being a sinful sou of man, thought himself for the company of the Son of ( iod, we shall cease to wonder, and know it is the sinner's rase for ever so to do, — to be astonished at miracles, — not to bear suddenly the presence of our Lord, — and when we first apprehend it, to cry out to him, witb S. Peter here, to with- draw from us for a while, for that we are not able to endure the brightness and terror of his splendour and majesty. 1 1 was a miraculous and stupendous draught of fish (after 284. A SERMON ON THE CALLING OF S. I'ETER. Sermon tliey had given up all liopes of the least) suddenly came to _ ■ net, which thus amazed S. Peter and his fellows. They had drudged and " toiled all night," and not a fish appeared ; but when Christ came to them, then came whole shoals, and thrust so fast into the net that they brake it to get in, as if the mute and unreasonable creatures themselves had such a mind to see him by whose word they were created, that they valued not their lives so they might see or serve his pleasure. And yet S. Peter makes as much means that he might see him no longer, whom if he had not seen, and seen again, notwithstanding his desires to the contrary, it had been better he had never seen, nor been at all. But such is onr mortal condition, that we can neither bear our unhappiness nor our happiness : unreasonable creatures go beyond us in the entertainment of them both, according to their kinds ; though it may be, here, S. Peter's humility speaks as loud as his unworthiness or inability to endure the presence of his Lord. S. Peter, we must needs say, was not thoroughly caUed as yet to be a disciple ; this humble acknowledgment of his own unworthiness to be so was a good beginning. Here it is we begin our Christianity, which, though it seems to be a kind of refusal of our Master, is but a trick to get into his service, who himself is humble and lowly, and receives none so soon as they that are such, none at all but such, whom by the posture of their knees, and the tenours of hearty and humble words, you may discern for such. And to sum up the whole meaning of the words to a brief head, they are no other, nor no more than S. Peter's profession of his own humble condition, that he is not worthy that his God and his Redeemer should come so near him, and therefore — in an ecstasy, as it were, at the sight of so glorious a guest — desires him to forbear to oppress his unworthy servant with an honour he was not yet able to bear. Yet we cannot but confess the words may have a harder sense upon them, as the voice of a stupid apprehension, or an insensibleness of such heavenly favours as our Saviour's com- pany brings with it. We shall have time to hint at that anon. It shall sulRce now, at first, to trouble you only with two evident and general parts. I A SERMON ON THE CALLING OF S. PETER. 285 Christ's absence desired ; and Sermon The reason alleged for it. . iJ— I. Christ desired to be gone, — " Depart from me;" and, II. Why he is so, — " For I am a sinful man, O Lord." The desire seems to be the voice of a threefold person, and such is S. Peter's now : — 1. Of a " man." 2. Of a " sinful man ; " and yet, 3. Of an humble man, "me;" that me here, confessing myself a sinful man. The reasons equal the variety of the desires, or desirers. Three they are too. 1. For I am a man. 2. For I am a sinful man. 3. For thou, O Lord, thou art God, and I am man. It is a text to teach us what we are, to wliom we speak, and how to speak to him. And if you go hence home without learning this, you may say, perhaps, you have heard a sermon, but you have learnt nothing by it. It shall be your faults if you do not. And unless we cry in a sense contrary to S. Peter's mean- ing, " Depart from us, O Lord," out of a kind of contempt and weariness of his word, and not out of the conscience of our own unworthiness of so great a blessing ; then, though our Avords be somewhat indisci-eet, though we sometimes speak words not fitting for our Saviour to hear, though they seem to show a kind of refusal of him, yet being no other than the mere expression of the apprehension of his glorious presence, and our OAvn unworthiness, Christ will comfort us, and call out to us presently, as he doth to S. Peter, not to fear ; we shall Luke v. lo. not lose by his word or presence, nor by our so sensible appre- hension of his glory, though we be but a generation of sinful men. That our desires, first, may be set right, though perad- venture not always speak so, the desires being the hinge upon which good and evil move on their courses, I begin to examine S. Peter's desire under a threefold consideration : Of a " man," of a " sinful," of an humble man. For all these S. Peter at this time was capable of; and in which of these lie speaks most feelingly will be perhaps anon the (jitcere ; and 28G A SERilON ON THE CALLING OF S. PETER. Skrmon how far tliey may pertain to us, be used or not used by us, will be tlie business we are to speak of. If we take all, we are sure to be right. Then, first, of the desire, as it is that of man or human nature, considered simply in its own imperfection, unable to bear the presence of a supernatural honour. Nature sometimes desires God to depart from it ; it loves not to be forced out of its course, to be screwed up beyond itself. Miracles are burdens to nature ; and however it be ready to serve tlie will of the Supreme Mover, yet when it is diverted from its own way, and strained to a service or quick- ness, with which its innate slowness is unacquainted, it does even by its hasting back to its old wont, in a manner desire to be freed from the present command of its great controller. It is so with man, Avho being of a corruptible make, cannot endure the presence of an incorruptible essence. Angels and spirits bring aftrightment to it when they come ; we are terri- fied at the presence of an angel, though he bring us nothing but tidings of the greatest joy. Nay, if we do but think we y see a spirit, — as the disciples did when it was no other than their beloved ]\Iaster, — we are wholly frightened and amazed. There is so great a distance between our corrupt mortality and their immortal conditions, that we desire not to see them. Yea, the body itself is so little delighted with the presence of its own best companion, the incorruptible soul (though it enjoy all its beauty and vigour by it), that by continual reluctances against it, and perpetually throwing off the com- mands of it, and so daily withdrawing its imaginations from the thoughts of, or converse with, that nobler part, it seems to wish it gone, rather than to be bound to that observance which the presence of that divine parcel requires at our hands. And if it fare no better with these natures of angels and our own spirits, which are nearer mortality and imperfection, and have more aflinity to us, and full natural engagements upon us, because their excellences breed either a kind of envy or terror to us, tliat we, in a manner, say to those that Ave cannot sunder from us, our very souls. Go away, trouble us not with these spiritual l)usinesses ; how is it otherwise A SEKMON ON THE CALLING OF S. TETER. 287 likely than that we should be ready to avoid the presence of Sermon that Eternal Purity, in whose sight our best purities cannot ^'"^ ' stand at all ? We love not to see our own imperfections ; that makes us unwilling to endure the presence of any thing that shows us them. Now, the divine excellences, above all the rest, being that which by its exactness discovers the most insensible 1)lcunshes we labour with, you cannot wonder that a creature so much in love with itself, should desire the removal of that Avhose nearness so much debases it. Nor is this all ; there is terror besides at the approach of the Almighty. When God drew near to his people upon the mount, and "the people saw the thunderings and lightnings, and the noise of the trumpet, and the mountain smoking," conceiving him to be at hand, whose voice is terrible as the thunder, at whose presence the mountains smoke, " they Exod. xx. removed and stood afar off; and they said unto Moses, Speak thou with us, and we will hear, but let not God speak with us, lest we die : " thus, at least, entreating God to withdraw somewhat farther from them, even lest they should die for fear, if he should come nearer them. We cannot always say such desires are orderly and good, yet such there are, we may say, in the best created nature. Indeed, we commonly desire what is worst for us ; as if we knew not oui' own good, or did not study it. Certainly, God's company can do us no harm. " In his presence is life," says the Psalmist, yet say we, we die if we see him. " In him we live, and move, and have our being," Acts xvii. says the Apostle ; yet say we, if he come too nigh us, or depart not fronl us, we shall be no more. Thus our thoughts and dcsii-es I'un counter to him. Nay, there is a generation that the Prophet complains of, that say plainly mxio the Lord, Depart from us, we will have Isa. xxx. none of thy laws, we desire not thy precepts, thy word is a burden to us, thy solemn worship we cannot away with, we are weary of thy sacraments, we are sick of thy truth, thy priests are a trouble to us, thy holy days take too much time from us, thy holy service and thy holy things they are too chargeable for us ; take them away, and depart from us ; we will have none of them any longer. This is more than the 288 A SERMON ON THE GALLING OF S. PETER. Sermon voice of nature's imperfection; it is the voice of sin and ^ ^^1' , rebellion added to it. But take we heed, lest while we thus thrust God from us, he go indeed and come no more, — go away, and leave us in perpetual sin, darkness, and discomfort. It may please God, peradventure, to construe what we have done hitherto as the rash, hasty words only of affrighted or disturbed nature, not knowing which way to turn itself upon a sudden, being amazed at the things that (we know not how) are come to pass in these days ; but if we shall persist to desire him to depart (which of all sins has most unthank- fulness and impiety, I may add atheism also in it), he will go, and he will not return ; then shall we seek him early, but we shall not find him ; we shall seek him sighing, and weeping, and mourning as we go, but we shall not Prov. i. 31. find him ; Me shall "eat of the fruit of our own way, and be filled with our own devices," but we shall see him no more for ever ; then shall we beg for what we have rejected, but he will not hear us, he is departed from us, and will not come again. Thus it was not S. Peter's desire. He was not tii-ed with Christ's company, nor glutted with it, as the Israelites with their despised manna ; only Christ, by showing a miracle, had so amazed his wits, that he knew not how, on a sudden, to recollect his spirits to entertain so great and holy a guest, — does therefore, not well considering what to say, desire him to divert a little somewhither else, where he might be more honourably entertained, or to stand off a while, and give him breath, that he might recover his spirits, and be able more worthily to entertain liim. But there was somewhat else which made S. Peter so express himself. He was not only sensible of his mortal lot, but of his sinful condition too. Thus we are to consider it as the voice of " a sinful man," of human nature corrupted with sin. Though all created substances contract a kind of trembling or drawing back at the approach of God, the very seraphims Isa. vi. 2. " covering their faces with their wings," yet did not sin and folly cover them with a new confusion, the weakest and poorest of them would draw a kind of solace and happiness from the beams of that majesty that so affrighted them. It is sin that A SEKMOJ^ ON THE CALLING OF S. TETER. 289 I speaks the text in a louder kc}', that more actually ci'ics to SKHjroN ' him, not softly and weakly out of weakness, but aloud and '^^'^ ' strongly, out of wilfulness, to depart. It does more than so. It drives God from us ; not only hids him go, but forces him. It is not so mannerly as to entreat him ; it discourteously and unthank fully thrusts him , \ out of doors. Exi a me, Get you out, says the sinful soul to God ; no Obsecro, no entreaty added ; not. Go out, I pray thee ; or, Depart, I beseech thee. We should do well to think how uncivilly we deal with God ; we are not content to put him out of his own house and dwelling, the temples of our bodies, the altars of our souls, by our sins ; nay, and I his holy temples by sacrileges and profaneness ; but some- times in ruder terms we bid him begone, and thrust him out by wilful and deliberate transgressions, by solemn and legal sacrileges and profanenesses, which we commit and reiterate in contempt of him, as if expressly we said to him. Go from , us, we will have nothing to do with thee any longer ; thou ! , shalt not only not dwell, but not stand, or be amongst us. The people of Genncsareth besought Christ to depart out of their coasts. These sinners will out with him whether he will or no ; and though he come again, and knock to be let in, and continue knocking till "his head be wet with the dew, [Cant. v. 2.] and his locks with the drops of the night," yet can he hear no other welcome from us than. Depart from us, we are in bed, well at ease in our accustomed sins, and we will not rise to let thee in ; we will not be troubled with thy company, with a course so chargeable or dangerous as is thy wonted service. Strange it is that we should thus deal with God, but thus we do; yet no man lays this unkind usage to his heart, never considers how he thus daily uses God. If good ! motions arise within us, we bid them be gone ; they trouble us, they hinder our sports or projects, our quiet or interest. If good opportunities present themselves without, we bid them go, we are not at leisure to make use of them, they come imseasonably. If the word preached desire to enter in, if it touch our consciences and strike home, we bid that depart too ; it is not for our turn, it crosses our interests or our profits, or our pleasures ; we will not therefore have it VOL. II. U 290 A SEEMON ON THE CALLING OF S. PETER. Sermon stay any longer with us. If God, by any other way, as of afflictions or of deliverances, by blessings or curses, or any other way come to us, they are no sooner over, nor these any sooner tasted, but we send them ^ gone to purpose, and think of them again no more ; our sins return and send them going, make us forget both his justice and his mercies. This is the course the sinner treads to Godward. From whence it is, that the soul thus ill apparelled with its own sins, dares not look God in the face w ithout the mediation of a Redeemer. She has driven God from her by her sins, and having thus incensed him, flees away when he draws towards her. Thus Adam and Eve, having by sin disrobed themselves of their original righteousness, when they hear the voice of God, though but gently walking towards them, and calling to them, they run away and " hide themselves Gen. iii. 8. from the presence of the Lord amongst the trees of the garden." They felt, it seems, they wanted something to shelter them from the presence of God, into the thickets, therefore, they hie themselves, as if they tlicn foresaw they Isa. xi. 1. had need of the " rod out of the stem of Jesse," the " branch out of his roots," as the Prophet calls Chi-ist, to bear off the heat of God's anger from them. Under the leaves of this branch alone it is that we are covered, sheltered from the wrath to come. His leaves, his righteousness, it is that clothes our nakedness; the very garments which our fii-st parents were fain to get to them- selves, before they durst ventui-e again into his presence. There is no enduring God's presence still, no coming near him, unless we look upon him through these leaves, from under the shelter of this " branch of Jesse." Tell the sinner, who keeps not under this shelter, that hes not at this guard, of God's coming to him, of his looking towards him, of his approach to judgment, and with Felix he trembles at it, puts off the discourse to another time, refuses to hear so terrible news as God's coming is, if Christ came not with him. Such a one has sin made him, that he desires not to see him, whose eyes will not behold sin ; " Depart from me, O Lord," instead of " Thy kingdom come," is his daily prayer. Yet, as hardly or unadvisedly as nature or corruption may ' [So in old edition.] A SEllMON ON THE CALLING OF S. PETER. 291 deliver this speech of S. Peter's, it may be delivered in a Sf.rmon softer, sweeter tone, and so it was by liim. It may be tlie voice of the humble spirit, casting himself down at the feet of Jesus, and confessing himself altogether unworthy of so jrrcat a favour as his presence. If we peruse the speeches of humble souls in Scripture, liy wliich they accosted their God or their superiors, we shall st c variety of expression indeed, but little difference in the upshot of the words. " I am but dust and ashes," says Father C'en. xviii. Abraham. Now, how can dust and ashes, with their light"'' scattering atoms, endure the least breath of the Almighty ? The Prophet Isaiah "saw the Lord" in a vision, "sitting 1 1)011 a throne," and presently he cries out, " Woe is me ! for Isa. vi. I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips : for mine eyes have seen the King, the Lord of hosts." What ! undone, Isaiah ? Yes, " Woe is me, I am uudorie ; for mine eyes have seen the Lord of hosts," who certainly cannot but consume mc, for so boldly beholding him. " I am not worthy," says Matt. viii. the centurion to Christ, " that thou shouldest come under the roof of my house : speak the word only ;" as if his presence were so great he might not bear it. And S. Paul, as soon as he had told us that he had seen Christ, tells us he was "one lCor.xv.8. born out of due time ;" was " the least of the Apostles," and " not meet to be called an Apostle as if the very seeing ' of Christ had made him worth nothing. Indeed it makes us think ourselves so, of whom we ever think too much, till we look up to God. Then it befalls us, as it fell out to Job, " I have heard thee by the hearing of the ear," — but that Jol) xlii. was nothing, — " now mine eye seeth thee : wherefore I abhor ' myself, and repent in dust and ashes." Hither it is always that the sight of God depresses us, to think humbly of our- I selves, that we profess our just deserts to be no other than I to be deprived of his presence. 1 There are like expressions of humble minds towards our I superiors too in Holy Writ. " When Rebekah saAV Isaac Gen. xxiv. j coming towards her, slie lighted down from her camel, and I covered herself with her vail as if either her humility or her modesty would not suffer her suddenly to look upon his face, who was presently to be her lord. But Abigail's compli- u 2 292 A SEKMON ON THE CALLING OF S. PETER. Sermon mental humility surpasses. When David sent to take her to liim to wife, " she arose and bowed herself to the earth, said, Behold, let thine handmaid be a servant to -wash the feet of the servants of my lord." And Mephibosheth, though not so courtly, yet as deeply undervalues himself in the sight of his lord and king, when he thus answers Da^•id's 2 Sam.ix.8. proffered kindness, " What is thy servant that thou shouldest look upon such a dead dog as I am Now if Rebekah descend from her camel, and vail her face at the sight of her designed husband ; if Abigail term herself the servant of the servants of David, even to the meanest office, to wash their feet ; if jNIephibosheth count himself a dog in the presence of King David, each of these thus expressing their humility, it is no wonder if S. Peter, at the presence of his Saviour, it is but just that we, in the presence of our God and Saviour, descend from our camels, from our chairs of state, from our seats of ease, from the stools whereon we sit, and bow down our eyes, our hearts and bodies in all humility, as unworthy to look up to heaven, to look him in the face whom we haA-e so offended, -wilUng to wash the feet of his poorest sen ants, to serve him in any- thing, in the poorest, meanest way or office, ready to profess ourselves amongst the Aalest of his creatures, who cannot so much as expect a good look from him. You may surely guess by the frame of speech, — though nature and sin may sometimes use some of the same words, — that the tenor of them altogether is no other than the expression of S. Peter's humble acknowledgment of his own vileness. He confesses plainly he is " a sinful man how could he more depress himself? avr/p d/ji,apT0)\6<;, a man that was nothing but a sinner, a very sinner. Thence it is that he thinks himself unworthy that he should stay with him ; therefore desires him to quit his ship, but much more his company, as far imfit to receive him, or be near about him. And whilst he thus confesses himself to be a sinful man, he speaks somewhat doubtfully, at least, to him, as if he conceived him to be the Lord his God. Thus much how- -lEver : he acknowledges so great a disproportion between A SERMON ON THE CALLING OF S. LLTER. 293 himself and Christy tliat M'liilst lie knows wliat to call himself, Sijrmon he knows not well what to stjie him : to be sure knows not ' how to speak ; speaks indeed^ but knows not what he says ; whilst humbly desiring him to depart, he unwittingly parts with his own happiness, not knowing what he desires or does in this distraction. These three, an acknowledgment of our own wretchedness ; a sensible apprehension of our own unworthincss and Christ's greatness; and a kind of troubled expression of them, without art or study, are the signs and efleets of true humi- lity, and are here caused by the consideration of God's miraculous dealing with us, which commonly shows us God's goodness and grace, his glory and majesty, our own weakness, sinfulness, and misery, and by so setting them so suddenly together, render us unable to express either. In some perverse natures there arises, we must confess, sometimes a pride, upon the receipt of divine favours, so that we may say S. Peter's behaviour after so great a miracle sliowed towards him, makes his humility the more com- mendable. A great and wonderful draught of fish he had taken, and he had laboured hard for it; somebody would liave given at least part of the glory of so good success to his own labour, or at least triumphed and gloried highly in it, as if he had been the only favourite of heaven, the only saint for his good success ; but S. Peter saw by his lost labour all the by-past night, and the uncouth multitude of fishes now against hope taken up, that his labour did but little here ; tliere was one with him in the boat he saw at whose com- mand the fish came to it in such number ; so that now he sees little, by himself or his own endeavour, but that he was not fit company for the Lord that was with him, neither worthy of that miracle nor of that Master. Thus, good men are humbled even in their prosperous successes, whilst nothing but miraculous miscarriages can humble the ungodly, and not then neither, to think ere a whit the worse of themselves or the better of others ; or understand but that God himself is, notwithstanding, bound still to tarry with them before all the world besides. He is truly humble whom prosperity humbles, who, in the midst ot liis accomplished desires, casts himself below all, aeknow- A SERMON ON THE CALLING OF S. PETER. Srrmon lodging he is less than the least of God's mercies, or gracious looks to\yards him any ways. There is yet a way that perfect souls — souls elevated above the height of ordinary goodness — have spoke these words. There is sometimes a rapture in heroic souls, overborne, as it were, with the torrent of the contemplations of the divine beauty, and the delights flowing in abundance from it, that some glorious saints in their several times have been heard to say sometimes. Depart from us, O Lord ; we have enough, we have enough, oppress us not with pleasure which our earthen vessels are not able to bear. There have been those that have died with excess of joy, but it was temporal joy; spiritual joy is not so violent to rend the body, yet it even sometimes oppresses the soul into a kind of death, and wraps it beyond itself into an ecstasy, and after that it is in danger to be strained into another excess of pride or vain-glory. S. Paul was near it: [2 Cor. xii. " Lest I should be exalted above measure," (it seems there '^'■^ was great fear of it,) there was given him something to humble him, to bring him down from so dangerous a height. It is necessary, it seems, sometimes, if not such a desire, yet such a condition to the most perfect souls, that Christ should depart from them now and then, lest they should be " pufied up with the multitude of those revelations " by which Christ reveals his presence in them and his favour towards them. There are delights in heavenly joys which these old Ijottles are not yet able to hold ; and hence it is, that some have desired God to depart a while, to hold a while, lest they should overflow at least and lose so precious a liquor, if not break in pieces and lose themselves in so vast a depth, or at so forcible a pouring in of heavenly pleasures upon them. But I am too high now for that lean, meagre, creeping goodnefes, which is only to be found among the sons of men in these latter days, where we meet with this desire in a lower key, if at all. Our souls, you know, are the vessels of divine grace, old crazy ones, God wot, and there is a danger lest the new liquor of celestial grace should cause them to crack and break at its approach. There is something which we are not able to bear away at first. Christian profession must come in to us by degrees. Christ must come a httle A SERMON ON THE CALLING OF S. PETER. 295 and go a little, or come a little and hold a little; "line upon Skrmon line, precejit upon preeept, here a little, and there a little," — ' not all at once ; no, go away a little, turn aside a little, O Lord, and require not of us all at once, but by degrees visit us and bear Avith us. "With this kind of entreaty wc may desire him to withhold now and then in mercy from us, for we are sinful men, and not able to endure other fuller dealings with us. And, lastly, in humility we may desire God to depart from us, when he approaches to us in thunder and lightning, when lie comes armed like a man of war : then we may cry, and not without cause. Oh, come not to us ! or. Go from us, for we arc sinful men, O Lord ; have thou therefore mercy n])on us, and forbear us. We have seen by this time how we may use S. Peter's words and how we must not use them. We may in humility desire God to withdraw his judgments, to proportion his mercies, and to distil them by degrees, to forbear to over- throw our nature or overwhelm our souls with a happiness above our mortal capacity. W^e may, lastlj^, by such a kind of speech declare the sense of our own unworthiness to receive so glorious a guest home to us, so even wishing him to choose a better house to be in, or make ours such. But w c must not, through natural imperfection or impatience, (haw back ourselves from the service of God, or desire him to draw back from us ; nor must we at any time, by sin, cause him to depart, or by perverseness and iniquity thrust liim out of doors ; nor yet, lastly, grow weary of the gracious cU'ccts and tenders of his presence, in his sacraments, word, and worship : for so we do not so much confess, as profess, and make ourselves to be sinful men ; in humility you may !a. liii. l. report?" Hence Jeremiah grows sad and out of heart, and bcnnoans himself, " Woe is me, my mother, that thou hast 1 I true me a man of strife and a man of contention to the 30^t THE SECOND SEKMON ON THE CALLING OF S. PETEK. Sermon whole earth ! I have neither lent on usurj', nor have men lent to me on usury ; yet every one of them doth curse me." Here is something indeed to make our case less comfortable than any others^ that do we never so well, live we never so justly ; if, with Christ, we live like other men, after the ordinary fashion, then Behold friends of pubUcans and sinners; if somewhat strictly, with S.John Baptist, in fastings and rigours, then Behold, they have a devil, — we are superstitious and popish; nothing pleases them; use we people never so fairly, we are always sure to be opposed, to be contradicted, to be evil spoken of, even in those things wherein we deserve not ; and, which is sadder yet, to have those which are committed to our care seduced from us easily, and by troops, and seduced from God, even by those who care not for their souls, but for their fleece, and for the glory of making proselytes, and by that, children of hell, at least, as much as themselves ; all this, notwith- standing the painfullest of our endeavours. Thus, of all kind of labours, the minister's (i.) if God's word be not by to comfort them, is in natural reason the most uncomfortable. Yet, (ii.) there is no comfort in any, where he is not. All men's labours have something of night and sad darkness with them, where that eternal sunshine does not come and clear up the coasts. The wicked man, he toils and moils, but finds no comfort ; the blackness and horror of his own sins continually alfright him. The natural man, he works and labours, but he finds no comfort ; none of his works can open him so much as a window into heaven, either to be received in, or even to see into it : without faith it is impossible to see comfort thence. The Jew, he labours, and sees no comfort of his work ; it is high night with him ; ]\foses' veil is upon his eyes, the shadows arc still upon him, and he sits down in darkness. The ignorant man, he sees no comfort in his endeavoui's, for he goes on, and toils and moils, and sees not, minds not heaven at all. Nor is there any labourer in the world, but he that works upon Christ's word, in his presence, and by his assistance, that meets any comfort in anything he does. The strong man has no com- fort in his strength, nor the rich man in his riches, nor the great man in his honours (all of them but a discontented THE SECOND SERMON ON THE CiVLLING OF S. PETER. 305 w), if this sun of righteousness make it not day unto Sehmon in. All these men's labours are in the night, the night Ignorance, where there is no light at all, or the night of tiu-e, where it is but star-light, or the night of the law, w here it is but moon-light, or the niglit of sin, where all tlicsc little lights are dimmed, and the great one of grace put out quite. There is no light in any of these to comfort us, wherein to rejoice ; nay, all the goods of the world, all that we daily strive and strain and spend ourselves for, cannot afford the least true comfort or refreshment to an afflicted soul ; for get we what we can, catch what catch we may, Ave do but toil all night and catch nothing, if Christ or his ^■ace be absent from us. Our labour's also are, thirdly, unpro- fitable, where the darkness either drives out, or admits not the briglit sun of gloryj where our toil and labour is in the night. (3.) He that works in any of the aforesaid nights, his labours profit not; he shall take nothing. To run through them particularly : The Gentile, (i.) he is the first night-worker, he toils, and labours, and works indeed, but can neither find out the knowledge of the truth, nor attain the practice of true virtue ; finds no benefit of all his labour. He walks on, says S.Paul, in " the vanity of his mind, his understanding Eph. iv. 37, being darkened;" their "imaginations vain," and " their j 21 foolish hearts " hardened. They neither know wherein con- sists happiness, nor how to come by it. Their wise men are divided in their opinions about it, and themselves wholly estranged from it; "alienated from the life of God," says Eph.iv. 18. the Apostle. They can catch nothing, with all their busy inquisition, but a mere " profession to be wise," and pro- fessing they " become fools ;" a pretty catch of it. Eom. i. 22. (ii.) The Jew, he labours much to as little purpose ; and, indeed, he labours in the night too, for his day is done, his time is past ; Jewish religion dead and gone, and nothing now to be gained by that. When it was at the best with them, they " received not the promise;" they laboured indeed, Hcb.xi.39. hut caught little in hand ; the full promise, that was kept for lis, "that they without us should not be made perfect." Heb.xi 40. 'llicir burnt-offerings and sacrifices for sin could not truly purify them one whitj all were but figures, their whole religion but one great type of ours, their brightest day but VOL. II. X 306 THE SECO?vD SERJION OK THE CALLING OF S. PETER. Sermon uisrlit to ours. At the (lescentliiiEC of tliis eternal Word was — ' L- all to be perfected, nothing to be obtained but from him and by him, at whose arriving only first appeared the day, and witli him the only draught worth drawing up. (iii.) When any man is involved in the night of his own sins, all his works also will prove unprofitable whilst he is so. God will not hear him ; his sins they cannot profit him, — what- ever they pretend, how fair soever they promise him ; for Kom.vi. 21. '< -n-liat fruit had you then in those things whereof ye are now ashamed no fruit, but much shame. Nay, his good works in that estate, how fair soever they seem, will do him as little iCor.xiii.3. service: ''Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not I's. cix. 7. charity, it profiteth me nothing." " His prayer shall he Isa. hiii. 5. turned into sin;" his fastings shall not be accepted. His Heb. xii. very tears shaU be neglected, as Esau's were. He shaU get nothing by all his works, all his laboiir, but grief and sorrow; for without this heavenly flame of divine charity — which is put out by sin — to enlighten that night, even good works themselves will gain us nothing ; all of them together wiU do us no good, but as done in the faith of his word, whose word is in the text ; in the efficacy of his command, at whose com- mand Peter again lets down his net. Without his word and presence too, to quicken us out of our sins, it is but toiling all night ; all our labours nothing else. (iv.) No man's labours or endeavours at all can avail any- thing as from themselves ; not only as to the gaining of an eternal reward — to which they carry no proportion — but not Ps. cxxvii. Qf a temporal happiness neither. " Except the Lord budd the house, their labour is but lost that build it." A man's Ps. cxxvii. trade cannot help him : " Except the Lord keep the city, the watchman waketh but in vain." A man's -vigilance will not keep him : it is " but lost labour that thou hast to rise up early and go to bed late, and eat the bread of carefulness ; " no care or pains can gain that man anything whom God does not Eccles. ix. vouchsafe to prosper. " The race is not to the swift, nor the battle to the strong, neither yet bi-ead to the wise, nor yet riches to men of understanding, nor yet favour to men of skill ; but time and chance happeneth to them all;" that is, God's prondence, that by changes of times, and intermixing of TTIE SECOND SERMON ON TUB CALLING OF S. PETER.. S07 :u ( i(leuts and contingencies, disposes all, says the wise man; ^^^^^ and it is " the blessing of the Lord" that " makcth rich," says t'uc same good man ; it is uncomfortable being rich without T'O'^-^-^- iliat blessing. (v.) But, above all, the blessing upon our labours, the minis- tns' labours, is from God. We may "be instant in season and out of season, reprove, rebuke, exhort, with all long- suffering and patience ;" " though Ave should speak with the tongue of men and angels," words of life and spirit; though ^^ c should every day preach, with S. Paul, even to midnight, and call out to you to hear and obey, till we were hoarse with speaking, and can speak no more; yea, though Ave should speak with that passion, as if our own souls were melted into it, and were distilling with our words, and so con- tinue from day to day, till our day were overclouded in ever- lasting night ; yet it might be, with all this pains, we might catch nothing. It is what I need not stand to prove ; Moses, and Elijah, and Jeremiah, and all the prophets, are sufficient M ituesses, some time or other, of vast labours spent in vain. And the times our own eyes have seen, and do yet behold, arc too unhappy an evidence of many men's whole lives and ministries thus spent in vain, where Christ pleases to withdraw himself either from the minister or from the people. And indeed, this is the least wonder of all the rest : the gaining of souls being God's proper bushiess ; and therefore never like to be done without him. We fish but in the night, as if we knew not what we did, nor saw how to cast our nets to any advantage without him. At his word only the net is rightly spread ; at his word only the waters flow and bring in apace; he calls, and the fishes come amain; and till he himself either calls or comes, Ave catch nothing. (4.) Nay, to come to the fourth particular, though we omit no pains, but even toil and labour Avhat Ave can, nor slip no time, but even break our sleep, and take in the nights ; nor fail of any opportunity, but take every hour of the night, ready all the night long, upon the least occasion ; nor neglect any policy or art to help us, but make it our whole labour and business every Avay to gain our intentions, though we Ijc never so great or good, so wise or subtle, so many or so X 2 308 THE SECOND SEUMON ON THE CALLING OE S. PETER. Sermon powerful, we shall gain nothing but labour and sorrow by the "^'^^ ^' hand, unless God be with us. (i.) Toil itself, and labour, catches nothing; ""We have toiled all night and caught nothing all oiu' labour is but as the running round of a mill, or the turning of a door upon the hinges, never the further for all its motion. " Con- Hag, i. 6. sider youi- ways," says the prophet, " you have sown much, and bring in little " he that earneth wages earns it to put into a bag with holes." He gains somewhat, as he thinks, and lays it up ; but when he looks again for it, it is come to nothing. He that gave his mind to seek out the nature and profit of every labour under the sun, retui-ns home empty, Eccles. ii. only with this experimental saying in his mouth: "What has a man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun ? for all his days are sorrows, and liis travail grief." A goodly catch for all his pains. (ii.) All the attendance upon times and seasons will effect no more, if you separate from God's special benediction j ""We have toiled all night and yet caught nothing." Let a man serve seven years for a fortune or preferment, as Jacob did for Rachel, and in the morning his fail- and longed for Rachel will prove but blear-eyed Leah at the best. What- ever it is he gets, it Avill be but misery to him, or a false happiness. Or let him lie waiting with the bed-rid man at the pool of Betliesda eight and thirty years for the mo\ing of the -waters, he will always be prevented — be never able to get in — till Christ come to him ; yea, let him wait out all his years, and draw out his days in perpetual expectations and attendances for some happy planet, some propitious hour ; — he will never see it, unless God speak the word and com- mand it to him. These fishers, in the text, had even chose their time and spent it out to the last minute — the best time to fish ; when the eye of the sporting fish could not see the net that was spread to entangle them, nor perceive the hand or shadow of him who subtilly laid wait to take them, —the time of night ; and they pursued their labour till the day came on, " All the night," says the text, yet nothing they could catch; they lost their labour and their hope. Just thus it is, when men hanng, as they think, diligently made THE SECOND SERMON ON THE CALLING OF S. PETER. 309 use of the opportunity, and expected it out, having never Sermos thought of God all the while, find themselves at last no nearer the end of their desires than they were at the begin- ning. Your own eyes see it by many daily experiences that it thus oft falls out. (iii.) Policy comes ever and anon as short of its aims where God is set aside. Though men be oft so cunning in all the iivts of thriving, that nothing seems to escape their reach ; though the net seem full with fish, their fields stand thick with corn, and their garners full and plenteous Avith all maimer of store ; yet draw up the net when the night is uonc, when the clear day appears to show all things as they :in-, and, behold, in all these they have taken nothing : their souls, the best fish, are lost and gone by their unjust and wicked gains ; the true fish is slipt away, and there is nothing but the scales and slime, a little glittering earth, or sUmy pleasure left behind. Thus mere policy, I mean such as God is not remembered in, proves ever at the last. But it is ofttimcs seen, that such policies even deceive them of their own intentions ton, and they fall commonly by what they had determined as steps to rise by. Laban, thinking to enrich himself by his covetous bargain, changes Jacob's wages ten times, but still changes for the worst. If Laban says to Jacob, " the speckled shall be thy wages, then all the tattle bare speckled; if he say, the ring-straked shall bef-en. xxxi. tliy hire, then all the cattle bare ring-straked because God M as Avith Jacob, and not with Laban. These men here, eun- 111112:; sure enough at their trade in which they were bred up, liaving picked out their time, and cast on every side of the ship, tried all their art, all their tricks and sleights, (for we cannot but think that being so often disappointed they used all their skill,) yet for all that "they caught nothing," for Christ was not there. " Thy wisdom and thy knowledge," Isa. xlvii. saith the prophet, " it hath perverted thee." And " thou ^j^jj art wearied in the multitude of thy counsels." These are of 13. no power if once God leave us. Nay, they serve all to nothing but to pervert us if Christ be not in them ; all our wisdom and counsels but ignorance and folly without the presence of this Eternal wisdom, this great Counsellor. (iv.) We, be we never so great, never so good, never so 310 TUE SECOND SEKJION ON THE CALLING OF S. I'ETER. | Sermon many^ never so wise, may toil and trouble ourselves, and all _ for nothing. " All the men whose hands are mighty have P8.1XXV1.5. found nothing." Great men may fail as well as others. Nay, more, Peter here and his partners were good and honest men, yet success does not always answer such men's labours .Tohn xxi. neither ; here they fish, and after Christ's resurrection again. They fish all night, but catch nothing till Christ came to them : there is good men labouring and catching nothing. And many they were together; they join hands, and heads, and all their imjjlements, yet it is aU to no purpose. Prov.xi.21. " Though hand join in hand, the wicked shall not be un- punished." And though hand join in hand to bring matters to pass, the issue and event comes from above. A multi- tude is nothing against the Lord of hosts ; no, nor without him. There is many joined together and efiFecting nothing. And then, again, there is Solomon, a Avise man — the wisest of the earth — after all his search and labour, coming back with nothing but " vanity of vanity ; all is vanity and vexation of spirit." He found it not scientifically only, but experi- mentally, not only by happy knowledge, but unhappy expe- rience also, too sad a truth. And all this to inform us in this one truth, that there is neither skill, nor labour, nor strength, nor policy, nor time, nor opportunity of any preva- lence, not only against the Lord, but without him too. We must not, after all these men, think much, nor must you, tliat men of our order should toil and labour day and night, and catch nothing. The text says, "We:" it is a common misery ; that is some comfort, that it is not a per- sonal lot, but a common condition to others with us. And in this " we" there is a better we than we ourselves ; S. Peter and his fellows must be reckoned. It is S. Peter's, the greatest fisher's fortune, to be sometimes disappointed of the end of his labours. It may be so much the rather his, and such as he, Christ's skilfidlest, greatest fishers, such as with liim here fish in the deep, even because they do so ; wliilst a company of petty fishermen, that stand by the shore and fish in the shallows, catch fish enough. Will you know the reason ? S. Peter and his followers lay deep in the depth of heaven, and catch few fish, because the fish are of the world, and THE SECOND SERMON ON THE CALLING OF S. PETER. 311 therefore savour not heavenly baits ; care not to leap so Ligli ; Sekmon they arc for watery^ fading, transitory pleasures. But others, that fish upon the shore, that stir not from the eartli, that stand up and preacli notliing but earthly interests and respects ; who fish with flies, vanities, and follies, or earth- worms, earthly arguments ; or cast into the shallows of vain fancies and inventions ; who make religions of their own every day new : these catch fish enow, because perhaps the silly fish, the fry at least, are most delighted with such baits. We might have thought it had been these men's faults, that having fished all night they took nothing ; but that they were fishermen by their trade, expert in the art, such as were brought up to it, and lived by it : there is, tlierefore, something more in it than so. The great Governor of sea and land would not suffer those inhabitants of the water to come at that time, as at others, into the net. It is God's disposing hand that thus deceives the net of its expected prey, and we must be content. Noah was a good man, and Lot was a good man, and great men both, yet Noah preaches repentance to the old world, and Lot afterward to the men of Sodom, without any success ; the one preached one hun- dren and twenty years, the other all the time he stayed in Sodom, yet not one soul gained by all their labour. Many wise men and prophets have had as sorrowful success. Miser- able is the case the while that the devil thus out-fishes us. Yet so it is ; take we what pains we can ; though we were more thoroughly read in S. Paul's practice than we are, in fastings often, in watcliings oft, in hunger and thirst, in fears and anxieties, in cares and painfulness ; watch we our times never so punctually, and fish we never so studiously in the night, when the passions are at rest, and the deep silence of the night upon them, no noise or distractions, as we would think, to hinder the distinct hearing of the word of Christ ; use we never so much art and policy, so much rhetoric and argument to persuade, so that one would think we could not possibly but take : yet even thus our hopes may be deluded, because nothing comes to God's net but what he brings. (1 .) We may, then, first comfort ourselves, if we have done our utmost, if we have discharged our duty, that however 312 THE SECOND SEEMON ON THE CALLING OE S. PETER. Sermon tliis unliappiness betide us, yet we are not alone ; nor ii — '— our fault, though our misfortune. Paul may plant, and Apollos water, yet both be in the same lot with us, if God give not the increase. Nay, God himself seems to be in the same case, whilst he complains : " All the day long have I stretched out my hand to a disobedient and gainsaying people." And you all also may cheer up your souls in your honest and painful labours, though peradventure they suc- ceed not ; however that you have done your duty, and rest now only upon the hand of God to second you, and give success : which if it do, you presently grow up and prosper ; if not, God's overruling pro\idence, and wiser disposing goodness, well thought upon, will easily teach you to be content. And (2) remember, this taking nothing may prove at last more profitable than the greatest draught you ever did or could expect. S. Peter and his fellow-fishers, by catching nothing caught everything, — because Him, who is all in all, who thus called them to himself by the occasion of their ill success. And when the worst of casualties betide us, let us think, that though all our hopes and expectations faU us, — all our labours langvdsh away in utter despair, — and we be left confounded with the miscarriages of all our pains ; yet God can so order it, that out of nothing all things, all good things, may one day after happen to us ; and though he will give us nothing else, yet he ^vill give Himself at last; and upon this not only be comforted, but rejoice in our miscarriages. And (3) that we may descend to the last particular of S. Peter's ill success. Though we may comfort ourselves a little in the frustration of oiu- hopes, that it so pleases God to order them, and must therefore well be pleased because it is his pleasure, and rejoice sometimes too that we are by such means drawn to God ere we are aware : yet we may complain to him also, lastly, of the same business, and cry out, with S. Peter, " JNIaster, we have toiled all the night and taken nothing." It is a usual thing to complain of a misery, or miscarriage, and it is as usual to complain to those whom it either does not concern to know it, or Avho cannot help us. But this TUE SECOND SERMON ON THE CALLING OE S. TETEK. 313 complaint here is set right ; to Christ it is, and he is our Sermon Master, to whom we arc to account for the works of our calhug, for the works both of day and night. And therefore to thee, first. Master-, we complain that we arc no better servants, that we are not worthy to call thee Master, that we are unprofitable servants. Next we complain that we have wearied ourselves in the ways of vanity, in the works of darkness, and have loved the night too well, and the works of darkness more than light. Then we complain that all our labours are but toils and sorrows. Then, again, we bemoan our sad condition, that we, even the best of us, that we, even all of us, can say no better for ourselves. Yet, lastly, we complain again, that, notwithstanding all our toil and labour, notwithstanding thou art our Master, and we thy servants, for all our hours and pains spent upon oar work we have caught nothing. Were it never so little gain, it would not grieve us ; were it but a few little fishes, (they might serve for thousands), yea, but one, something, any thing, it would not so afilict us : but this [nothing] is of [So in old hard digesture ; this [nothing] in every thing troubles us, every way perplexes us : so much the more in that it comes often from our own fault, or we may justly fear it, that we thus miscarry. However, it is a thing we may well complain of, as by such complaints even desiring him to give us better success in the rest of our labours. But whether he will do that or no, if he command us to go on, we must do so still, all other businesses notwithstanding, whatever success past or to come, "nevertheless," at his word we must let down the net; which is our second general; to resolve, notwithstanding all former lost pains and labours, to fall yet, upon his word, to our work again. II. The net, in moral businesses, is all those several ways and means by which our actions catch their several ends and take effect ; and to let down these nets is to apply ourselves to the pursuits of our desires and intentions by ways and means probable to effect them. In spiritual employments, the net to fish for men is, com- monly, the word truly preached ; the threads are the words 314 TUE SECOND SERMON ON THE CALLING OT S. PETER. | Sermon of persuasion ; the knots, the arguments of reason ; the plummets are the articles and grounds of the faith. This net is to be wove by study and pains, to be let down and loosed by preaching, to be gathered up by caUing men to account of what Avas heard, what they have done upon it ; it is washed and cleansed by our tears and prayers, and spread and dried by our charity and mortified affections. And this is the net that we must let down, though we catch nothing. And at his word it is to be let down ; his word to be the length and breadth, the whole rule and measui-e of all our sermons, all your actions. Leave off our work we must, not because it does not answer us with success, but to our work again, and see where we en-ed, and mend it ; find what was the occasion of our ill success, our taking nought, and avoid it. If we prided ourselves too much in our own skill or wisdom, or trusted too much upon the goodness of om* own works and labours ; or, thi-ough the darkness of igno- rance, could not well see what to do ; or, through the thick night of sins, miscarried in it ; or, for want of God's implored assistance, missed of our success ; let us now mend all, by ruling ourselves and all our actions according to his word. His word will teach us that art which shall not fail us ; his word shall give us humility to cast deep enough ; his word will be a lantern to enlighten our night, that we may see our Avay, and what to do ; las word AviU bring us near himself, that we may the better hear his counsel, and obey his voice, and bring him nearer us, that he may bless us. And so cer- tainly he will, if, with S. Peter here, whatever has befell us, or is like to do, we "nevertheless'" at his word again let down the net: (1) readily, without delaying ; (2) obediently, without murmuring ; (3) confidently, Avithout disputing ; (4) resolutely, without wavering. And indeed, at his word to do it, is to do it (1) readily, for a word speaking, not to expect command upon command, with S. Peter, even to be grieved to be bidden again and again, to have our love or dutj' called so much in question as to hear a second or third injunction to it. Our former liard hap must not make us to demur, but rather hasten us to our work again, to make amends for our former losses. Abraham leaves his country and his father's house for a THE SECOND SERMON ON THE CALLING OF S. TETEE. 315 ■word speaking : God did but speak, and away presently goes Sermon the father of the faithful. "Whatever thy hand findeth to — L- do, do it instantly," says the wise man ; but if God speak to /'^s ''"' thee once to do it, let the word be no sooner heard than thy Eccles. ix. 10. hand in action. Do what thou art to do readily, do it cheer- fully. That first. (2.) At his word to do it, is to do it obediently ; to do it for his word, for his speaking, because he commands it, " At thy word." Actions are then only done in obedience when they are done for his sake who commands, and because he com- mands them. He that here pleads his own respects, that preaches for his own ends, or does any thing only to satisfy or content himself, that frames his actions for gain or plea- sure, he aims at nothing but himself, and does not those labours at Christ's word, or in the power of it. He does it properly at Christ's word that looks for no other reason of his actions but his command and will, nor propounds any other intention to himself but a full submission to God's will and pleasure ; that is reason enough to the truly obedient sold, that God commands it. (3.) And upon this it is that we expound, " Nevertheless at thy word," to be in confidence of the truth and virtue of that word above all words besides, above all reason besides. S. Peter with his company had fished and toiled in fishing all the night, the fittest time to fill their nets, and yet nothing would be caught. It was against all reason and experience to expect anything now^, they themselves, too, being over-wearied with their toil ; yet he disputes not with his Lord ; but, as if he confessed he could teach him better, he (i.) calls him " Master and (ii.) as if his word were of more power than all their skill and experience far, he rests himself wholly upon that. And yet more; as if the very loosing or letting down now of the net upon his bare word alone were enough to bring up a full draught of fish, he makes mention no longer of his own pains or labours, as if they could anything avail, but professes only to " let down the net," confident now by the power of his word only to obtain what neither his art nor labour could procure before, nor reason persuade him to at any time, nay, what all they persuade him now against. This is the right rule of faith 316 THE SECOND SERMON ON THE CALLING OF S. I'ETEE. Sermok and obedience^ even against hope to believe in Lope, to believe his word above our reason, to neglect aU petty under seruples, to rely wholly upon his authority. It was Abra- Rom.iv.l9. ham's glory that "he eonsidered not his own body now dead, nor the deadness of Sarah's womb;" considered not the strength of nature when God's promise came above it ; that he was so ready to offer up Isaac, in whom God had pro- mised him to call his seed, as if he believed God could raise him up again being dead, or else some way or other make good his promise, which was made in Isaac, and that he would do it too though Isaac were made a sacrifice, and so no natural or reasonable possibility left him for any such hope : yet nevertheless do he would as God commanded, offer up Isaac at his word as readily here as S. Peter let down his net. "Nevertheless," lastly, "at thy word we will;" whether, that is, he please to bless us according to our wish or not, whether we shall bring up fish or no, whether he will have us take or not, we will let down the net because he bids us. To the former confidence is to be added resolution. As we know and are confident he can by his word do what he will, so whether he will do it, yea or no, yet for his word, because it is his will that we should still continue on our labours and work, we wiW do so, " We will let down the net," come what will come of it. Whether they will hear, or whether they will forbear, preach we must ; for " woe is me," says the Apostle, " if I preach not the Gospel ;" the command is hard upon us. And whether your works be like to prosper in your hands as you desire, or whether not, labour still you must, and not be idle. To toil all night and catch nothing is uncomfortable, yet to toil all night and catch nothing, and yet to toil again, is constancy and resolution, and may challenge the reward of no petty virtue at his hands, who so esteems and accepts it. You show as much daily in temporal afliiirs : ye work, and toil, and lose your labom-, yet you try again ; you plough and sow, and sometimes bring home Httle, yet you plough and sow again. Be we but as resolute in our spiritual affairs, and work, and they wiU succeed at last to purpose, to make a recompense for all former misfortunes. If your prayers after a whole night retm-n empty, if your THE SECOND SERMON ON THE CALLING OF S. PETER. 317 endeavours to repentance and amendment, if your wrestling Sermon with temptations, or struggling for mastery M'ith your pas- sions and sins, be not presently answered with success, but you yet groan under the dominion of them, not yet fully able to resist temptations, nor to leave off your sins or break off your transgressions, if you cannot by some nights and days of exercise and endeavour obtain yet those graces and virtues you desire, endeavour yet again, strive and pray, and labour yet again, and in his name and word pursue your work. In his name you cannot miscarry at the last, your net will come at length full fraught with grace and glory. You see the very Apostles of Christ are in the like con- dition : many niglits and days toil and labour brings them nothing home, yet they still fish again, and so must we, if at last we may gain but one poor soul into the net of the king- dom, nay though but save our own. And if none but that, yet we must let down the net for more, not despair of more ; there may come more at length : we must preach, and you must hear, again and again, " line upon line, line upon line, here a little and there a little," cast on this side, cast on that, in season and out, night and day " with all patience and long Milloring," as the Apostle speaks, if so be at last that Jesus A^ ill deign to come unto us, that he will vouchsafe to speak effectually to his servants, and make them lieai-, that he will please to stand by and call the fish into the net. " Master, we have now at thy word let down the net," Oh speak the word only and thy servants shall hear thee and hasten to thee, and obey thee, and be wholly taken by thee. Our labours are vain without thy blessing, nothing in them but weariness and toil ; have mercy upon this our sad and uncomfortable condition, and relieve us, both the fishers and tlie fish, and lift us up out of this sea of misery, this depth of iniquity, catch us all together in thy net, and us unto thyself into thy kingdom, where there is no more toil or labour, no more night at all, no more tempestuous seas or weather, where we are sure to catch that ^^•hich is above all our labours, all our toil — a full and sufficient recompense for them all, the overfull, infinite and unspeakable rewards of otcvnal glory. A SERMON UPON THE TKANSFIGURATION. S. Luke ix. 33. And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here : and let us make three tabernacles ; one for thee, and one for Moses, and one for Elias : not knowing what he said. Sermon Akd S, Peter, when lie tliiis said he knew not what, was in the mount with Jesus, Moses, and Elias, and saw their glory. One cannot blame him for crying out, it was good being, good building there ; though somewhat there was in it that was amiss, it seems, when S. Luke tells us " he knew not what he said." But methinks the woi-ds would sound nothing amiss at all, if they had been taken up by us upon our late being with Christ in the holy mount, at the holy table, or if used still in reference to that good meeting, " Master, it is good for us to be here," in thy holy presence ; let us build taber- nacles, tarry here, go down no more henceforward in our affections to earth or earthly things ; let us build here taber- nacles for thee, for Moses, and Elias, that neither thy gospel, law, nor prophets may go from us, never henceforth depart out of our heai'ts and mouths. Sure there is no error in such a speech of ours, whatever was in S. Peter's. Indeed somewhat there was faulty in S. Peter's, as there is commonly in the most of our best words and actions. A SERMON ON THE TRANSFIGURATION. 319 somewliat more or less, at least, than should be in rigour, if God should enter into judgment with them. The suddcii . - a[iprchension of unexpected or extraordinary joy or happi- ness, be it spiritual or be it temporal, makes many affections and expressions arise in the best of us somewhat irregular sometimes. Our business at this time, and upon these \\ ords, is to rectify them, by considering what was here short or over in S. Peter's, what to be left, and what followed in tliem, that we may learn how to bear our happiness, the great favours of the Almighty, the extraordinary dignations and discoveries of Christ, and besides also all temporal felicities, how to proportion them to others' benefit as well as our own, how so to regulate our judgments, counsels, expressions and affections upon any such occasions, come they when they will upon us, that we may safely say with S.Peter here in any of them, " Master, it is good for us to be here," let us now build tabernacles; this condition is good we now are in, let us still be here ; and yet not incur S. Luke's censure, that we know not what we say. The sum, then, both of the text and sermon will be but this: S.Peter's and our common judgments, advice, affec- tions, and expressions, in any kind of extraordinary con- tent and happiness, spiritual or temporal, what they are ; usually they are we " know not what ; " and are, therefore, so branded here by the Evangelist, that we may henceforth consider and know what judgments, counsels, affections, and expressions, pass from us in any such conditions, before we pass them. So that our work is to be this, to examine all these in S.Peter's speech, and show you how far it may be said by any of us, and how it must not, and that in these particulars : — 1. How far his judgment may pass, that "good it is to be here how we may say, " It is good for us to be here," think and say so, and how we may not. 2. How far his advice is good to build tabernacles, how we may saj^, " Let txs build three tabernacles ; one for thee, and one for Moses, and one for Elias," and how far it is not good to say so, wherein we may not say so. 3. How far his affections to his own, or his Master's ease and safety and present glory may be allowed ; how we are 320 A SERMON ON THE TRANSFIGUKATIOX. Sermon to relish Moses and Elias their departing^ or desire tlieir L staying, and how we may not ; " as they departed/' Peter said unto J esus, as if he would needs be staying them, that he might stay where now he was. 4. How far expressions, sudden and unwary, such as for haste or passion and amazement sKp sometimes from us, as this did here from S. Peter, may be borne with, how far we may be tolerated to say sometimes we know not what, and when we may not be allowed it ; " Not," &c. By this limiting and dividing the particulars of the speech and text, and giving the several ways and senses it may be spoken in, we shall neither wrong S. Peter nor S. Luke, but give both their due, S. Petei-'s saying and S. Luke's censure : his saying, " Master, it is good for us to be here, let us build," &c., and that S. Peter's speech was not altogether to be disapproved; and that yet notwithstanding some fault there was in it, and that therefore S. Luke's censure just, and i S. Luke's saying upon it, that " he knew not what he said." I Say with S. Peter, and say with S. Luke both, and yet say | well with both, Avhen we know what they both said, and in i what sense to say it. S. Peter's authority will not in this < point bear us out against S.Luke's; but if we say it aa i S. Peter did, with all the circumstances, S. Luke will say of \ us M'hat he said of him, that we know not Avhat we say : but \ if we say the words as they may be said, he will not say so. Begin we then to sift the saying, and the first part first: " Master, it is good for us to be here." S. Peter's judgment of the condition he was in, and how we may judge and say so. And it may be good to be so and good to say so ; good really in several senses; a i-ight judgment and a right saying. For, first, this here was in the " mount," a place of solitude Mark ix. 2. and retirement, " apart by themselves," says S. Mark. And it is good sometimes to retire ourselves from the world and worldly business, to think and meditate upon heaven and heavenly things, especially having lately tasted of those dainties, that we may chew and relish them ; nothing so good and convenient then presently as some retirement, to sit down a little and bethink ourselves of the sweetness we A SERMON ON THE TRANSFIGURATION. 321 have so lately tasted, the covenant we have so lately renewed. Sermon the resolutions we have so lately taken up, and the ways to perform them. 2. It was "a high mountain" too, says S. Matthew. Matt. xvii. Nothing henceforth should serve our turn but high thoughts ^' and resolutions ; we must do nothing mean after so high favours and dignations : fix our thoughts, " set our affec- tions " now henceforward " upon things above ;" — " good to be here." 3. It was " the holy mountain" too, so styled ever since 2 Pet. i. 18. from the authority of S. Peter. And it is good to be holy, better than to be high. High contemplations of God and heaven are not so good as holy conversations. It is good indeed, very good, to be also in the " holy mount," in holy places, at holy work, where Christ is to be seen or heard in beauty and glory, in the Church, at his word and sacraments. 4. For " into a mountain to pray," says our Evangelist. Luke ix. So, " to be here," is to be here praying ; Christ went up to that purpose, as he tells us there, — often went up to that purpose, as we find it, — so it must needs be good ; nothing does us so much good at heart as praying. It fills it with joy and gladness, fills our mouths with good things, fills our hands and our barns and our coffers ; all our filling comes from thus opening of om- mouths. Be we in sickness, or be we in health ; be we in prosperity, or be we in adversity ; be we full, or be we empty, nothing does us so much good in any of those conditions as our prayers. Prayer — why? in sickness it cheers us, in health it strengthens us, in prosperitj^ it fastens us, in adversity it comforts us, in our fulness it keeps us from oppression, in emptiness from fainting, in all it does us some good or other. It is good indeed to be here, that is, to be praying, especially to give ourselves to it, to go aside on purpose for it, to ascend the mountain in it, to go to it with raised thoughts and elevated attentions ; take good how you will, for honest, profitable, or pleasant, — prayer is all of them. To be with Abraham in the mount, entitles us to be called with him for it, the friends of God ; and there is honestum, honest, even in the honourable sense. To be with Moses in the mount is profitable against Amalek, to beat down our enemies. To 1)e here with S. Peter in the VOL. II. Y 322 A SERMON ON THE TRANSFIGURATION. Sermon mount gives US the most pleasant prospect that mortal eyes 1- ever beheld or saw ; gives us a prospect of heavenly glory. Bonum est esse hie, it is every way good thus being here. 5. To be here is to be with Christ, and Moses, and Elias, with the Gospel, Law, and Prophets in our hands, reading and comparing them, meditating as well as praying. And it is good being so, good spending our time in such employ- John T. 39. ments. " Search the Scriptures, for in them ye think " — and ye think right too — " to have eternal Hfe " Profitable they i"- are," says S.Paul — and that is good, — "for doctrine, for reproof, for correction, for instruction in righteousness : that the man of God may be perfect, throughly furnished unto all good works," thoroughly good that serves to make a man so thoroughly good : good to be thus in the mountain here, upon the tops of our houses, in our closets and highest rooms, where we have most leisure, less avocations, that we may the better attend so holy a work, especially since our late holy work ; good to keep the scent and relish of those heavenly dainties in our souls. 6. To be here is to be with Christ, and Moses, and Ehas, S. James, and S. John, and S. Peter ; to be in good company. Nothing better to make or keep us good. Oh, how good, yea, and joyful or pleasant a thing it is to be together with such ! Nothing drives away sad and heavy thoughts hke such good company, where the discourse is heaven, where the entertainment is heavenly, where we eat and drink wit\i Christ, where there is nothing but sweetness and meekness, and goodness to be learnt ; where there is nothing harsh or horrid, or unseemly ; where the news we talk of is what is done in heaven, where our meat and drink is " to do the mil of our Father which is in heaven," where our talk is not the vain talk of the new fashions of men and women of the world, but the fashions of angels and saints, and martyi-s of all ages ; wliere we talk not of other men's Hves, but mend our own ; where our music is the praises of our God, and our whole business salvation ; where we shall hear no idle words, see no unseemly gestures, meet no distempers or distastes, but those things only which become law and order, Prophets and Apostles, or scholars and disciples of so good a blaster; good it is to be here, to be with such. A SERMON ON THE TRANSFIGURATION. 323 7. But above all, it is good being with Christ. S. Pavil Sermon would fain be dissolved and gone to be with him ; would die Avlicn you would, to be with him. " Far better/' says he, ^' it is ; far better than to be anywhere or with any body else. >.otliing comparable to it, be it in life or death, be it upon tlic mount with him, (1) in a place of safety — it is, no doubt, good being there with him ; or, be it with him (2) talking witli Moses and Elias about his passion, about " his decease, Luke ix. tliiit he should accomplish at Jerusalem," as S. Luke relates him, in the saddest discourse of his sufferings, or the saddest sufferings themselves, it is good being with him still ; or, be it with him (3) "in shining and glistering garments," in a condition of glory ; either when his face shines, the heavenly light of his countenance shines out upon us, when eternal glory encompasses him and us ; or (4) when only " the fashion of his countenance is " only " altered " towards us, wlicn spiritual contentments flow upon us ; or (5) when "his raiments " only " are white and glister," when outward blessings glister about us, it is at every turn good being with liini. Yet more particularly : — It is good for us (1) to be with Christ in safety and security, if we may so, as S. Peter thought he now was here, that we may serve the Lord without distraction. Good to "lead a i Tim. ii. 2. quiet and peaceable life in all godliness and honesty," says S. Paul. It is good (2) again for us to be with him also in his passion ; to suffer with him ; good to be with Moses and Elias ever and anon, thinking and speaking of the death and passion of our Master, aU his bitter sufferings, affronts^ reproaches, whips and scourges, sweats and faintings, nails and thorns, and spear and scoffs, and tears and sighs and exclamations, and giving up the ghost ; good to be made partakers, too, of his sufl'eriugs with him, to " fill up what is col. i. 24. behind of the afflictions of Christ in our flesh," as the Apostle speaks. " It is good for me," says holy David, " that I have Ps cxix 71- been in trouble good above what David thought, to be with Christ in trouble, to be troubled for him, to sufl'er per- secution for his name. Blessed are they that do so, and Matt. v. 10. that is good to be blessed ; and they that are not yet arrived to that, to suffer and be troubled for him, it is good they in T 2 324 A SEKMON ON THE TRANSEIGURATIOX. Sermon the meantime be troubled with him^ troubled that he should L be so troubled and afflicted for them. It is good to be with Christ in either of these conditions. It is good (3) to be with him in his glory; that to be sure needs no proving, the only good^ the only true and perfect happiness to see his face in glory ; all good is concentred here, no good beyond it. And yet (4) it is good, too, to be with him, so as to enjoy some glimmerings of that eternal light in the meantime whilst we are here, to enjoy the happiness of his gracious presence in our souls, to have him shine comfortably into John xvii. our hearts. " This is eternal life," one ray of it, " to know ^' Jesus Christ whom thou hast sent to be sensible of those inexpressible comforts which he oftentimes vouchsafes to give us ; to be partakers of those sensible delights of piety which he sometimes allows us. It is good, the sweetest good this life can yield us, to feel the sense and sweetness of his presence, and walk in it ; good to be in grace, and good sometimes to see the glory of this grace, to feel the joy and comfort of it ; so " good to be here," that it is not good to be anywhere else, if we may be so. Nay, and (5) " it is good" sometimes to have our raiments white and glistering with him, to enjoy outward satisfaction and prosperities from him. They are not always the portion of the wicked ; they are often happy instruments of grace and glory, and when they are so it is good to have them. " It is good " so also " to be here," to be under some of the fringes of these shining garments, when God pleases that we shall. But, last of all, " it is good to be here," be that " here " where it will, so it be where God would have us ; " it is good to be here," because God would have us here. So this " here " is anyw here with God and Christ ; good for Dand to be in trouble ; good for S. Paul to be under the thorn and buffeted ; good for Manasses to be in fetters ; good for some to be in clouds and sorrows, as good as for others to be in safety and ease, plenty and prosperity, continual light or gladness. But, above all, in all these " it is good to hold me fast by God," says David, to cling close to Christ ; good so to be liere, to be, to hold so here, and everywhere, in all conditions, not to stir from him, to keep always by him, in A SERMON ON THE TKANSFIGUKATION. 325 bis waySj undci* bis protection. And yet, as good as it is, Sehmon and as we may say it is, we had best know wbat we say, L For we must know sometimes, for idl this, it is not good to be hei'e, nor good to say so. " Not knowing wbat be said," says S.Luke of S. Peter, for saying tbus. Let us tberefore now know wby be said so ; wben it is wc say amiss, wben we say, witb S. Peter, even upon the mount, in Cbrist's company, and the presence of bis glory too, tbat " it is good to be bere." \. We know not wbat we say wben we say, " It is good to be bere," tbat is, in tbe mount only and no more, in bonour and bigb places. Tbey may prove tbe worst places we can be in. Summos feriunt fulmina monies ; wben tbe ligbtnings are flashing and tbe thunders roaring, tbey are nearer tbe .^toi m and danger than tbe low valleys. 2. Nay, even the mountain of righteousness, high specu- lations are not always good to be in ; we must be sometimes in the plains of action as well as in tbe mount of contem- plation. Nay, and even o\xx own righteousness proves too often an oflFence ; Avhen it is at the height, we are in con- tinual fear of falbng, fear of being proud of our graces and goodness ; as good as it is to be highly righteous, it is not always safe ; it is good at least to come down a little out of the mountain, to humble ourselves a little to tbe practice of ordinary and common virtue now and then, lest we grow proud of some extraordinary performances. 3. And more than so. It is not good always, in all senses, that Christ be with us, or tbat we know it. " It is expedient for you," says be himself, "that I go away; " and expedient Johnxvi.7. is always good, and both it is that he should sometimes withdraw his presence, the heavenly gusts and ravishments, lest we should grow proud, and slack, and negligent. It is not good always to be bere in perpetual and uninterrupted sensible heavenly comforts. It is good that Christ, and Moses, and Elias, all should draw sometimes behind the cloud ; good tbe sweetness of Law, and Prophets, and Gospel too, should be curtained up from us for a while, that we might see our wants, increase our longings, advance our endeavours, and grow more earnest to seek, more careful to pursue after them. 326 A SERMON ON THE TRANSFIGURATION. Sermon 4. But it is not always good to he in continually bright shining garments, in the region of joy and glory, in daily and hourly happiness. It will make us forget Christ when we are just by him, and not know what we say though the eternal Word stand by us, scarce know how to look or speak. Such things too often do so. 5. But especially it is not good, because it is not fitting whilst others are all in sadness, others all in the vale of tears, for us to be then in the mount of joy, all afloat in mirth and pleasure. Fit it is, and therefore good, to have some fellow-feeling of Joseph's irons, of others' miseries, infirmities, and calamities, not good to be here without such compassions. 6. It is not good, however, to cry out Bonum est, though we be in such a condition, either of goodness or greatness, grace or happiness, above our fellows ; it is not good to hug and please ourselves in either of them, but especially not in temporal successes ; no good crying it up, or ourselves for it. 7. Not good, to be sure, to cry it up as the only good, to be in any worldly glory or secui-ity. The Transfiguration will not always last. Christ's face will not always shine like the sun upon us, nor his garments glister beyond what any fuller of the earth can give them ; he himself A^-ill back again ere long to lower ground, and have less splendid clothing. Yet should this continue, it were not yet the only good that we should cry out nothing but Bonum est esse hie ; this very being here is enough to allay the goodness, to tell you it is not all, nor will be so for ever. It is good (1) neither to be in honour, nor prosperity; nor alone, (2,) nor with others ; neither in high contemplations, (3,) nor sensible consolations ; neither in high mountains, (4,) nor high company, — swallowed up in any of them, or so taken with any of them, to conceit any one of them is the only good, nothing good but that, no good being but being there. To say so of any of these is merely to say we know not what — an ignorant judgment and sentence upon it. II. And, secondly, to advise to make tabernacles for Christ, and Moses, and Elias here, is to advise we know not what. Yet, to give the great Apostle but his due, see we A SERMON ON THE TllANSl'lGUUA'JlON. 327 lirst in our propouuded method how we may be allowed to Sukjihn say it or go about it. '- (1.) It is no ill ad\dce to take or give, to raise us such t;il)crnaclcs as our Saviour tells us are to be raised with the Luke xvi. ■' unrighteous mammon;" — " habitations " or " tabernacles " — for the word is the same, a-/c'i]vu<;, both here and there — tliat will not fail us when all others do; it is good making everlasting habitations, eternal tabernacles with temporal goods, with good works and almsdeeds ; rearing tabernacles, by building alms-houses or endowing them. (2.) It is no ill counsel neither to make tabernacles here, . so they be but tabernacles, so we place not our minds and dwellings here ; if we make them but tabernacles, not houses j tabernacles to lodge in for a night, or stay in for a shift by the Avay, have our abiding city somewhere else, have that above, look for that to come; if we only build us inns or shelters as for strangers, make all our buildings, all our coutrivements, only to help and shelter us in our way. Then it is good. Especially (3) if we make them here, that is, upon the " moimt," not in the low and dirty valleys. If, in the midst of all our projects, building and making fortunes, fortresses, and securities, we place them not in human confidences, in worldly strength and riches, in that thick muddy soil ; if our refuges be in the "mount," as near heaven as we can come, upon Christ, according to Moses and Elias, as the Law allows us, and the true Prophets teach us, we may make tabernacles here, and do well in doing it. If (4) we build them here, here where there is such good company to live with, Christ, and Moses, and Elias, good rulers, and good priests and prophets, good government, and true religion, upon such grounds we may have leave to fix our habitations, and desire to stay and dwell among them. So we pitch not our tabernacles among " the tents of Kedar," nor choose to dwell in " Mesech," if we can keep out of the streets of Gath and Askelon, our stay a while upon earth may be desirable. And (5) " three tabernacles " we may make also in parti- cular : one for Christ, — make all the provision we can for Christ to stay with us, use all the ways and means Me can 328 A SERMON 0.\ THE TKANSnGURATIOX. Sermon imagine to keep liim among us, his presence, his grace, his Gospel, his sacraments, his administrations, his ministers, his rehgion, his worship still among us ; good advice it is, and a good thing it is to build tabernacles and houses, churches and chapels, that Christ and his may tarry with us. Nay, and (6) " one for Moses " too ; some room we must make for works as AveU as faith ; the obedience of faith is the only faith of the Gospel, to live according to God's precepts and commandments ; this part of Moses' law " Clirist came not to destroy," or dissolve, " but to fulfil " himself, and to give a new command, and grace to us also to fulfil it. So, lastly, " one for Elias" too. The prophets must not be shut out of doors ; a " chamber, a bed, and a candlestick " 2 Kings iv. for them, as the noble woman of Shunem provided for Elisha, ^' that as they pass by they may enter in and bless us. A place for the old prophets, that we may confirm our faith out of their writings ; a place for the prophets of the Gospel, that we may increase it by their preachings ; a place, too, in all our houses for EUas' zeal for God's worship and service, that that may be restored and advanced in all our famihes and dwellings, in all our habitations, a tabernacle at least in our hearts for the zeal for God's glory to reside in, provided that it be not so heady that it speak it knows not what. Thus it is no ill, but good counsel to say, " Let us build here three tabernacles," if (1) they be only prepared for here, but raised in heaven ; if (2) they be only for inns and shelters here, and not for mansion houses ; if (3) they be set upon high ground; if (4) among good neighbours; if (5) made for Christ, and (6) Moses, and (7) Ehas, for to keep Christ and his religion, faith, good works, zeal and piety among us. Let us make siich tabernacles as fast and as much as we will or can, we need not fear S. Luke censuring them for the sacrifices of fools, or the actions of men that know not what they do. Yet now, secondlj"^, there is a making " tabernacles," and a counselling to do so, that wiU deserve that censure, several such making "tabernacles." 1 . When we woiild make the everlasting tabernacles to be here, when we raise them no higher than Mount Tabor, seek heaven upon the earth, living as if there were no other A SERMON ON THE TllANSElGUfiATION. 329 w Olid, building our hopes aud fortunes here^ as if we were Sermon ti) contiuue here for ever, then we know not what we do. :2. When we will have nothing here but tabernacles to sliclter us, when we think much to descend out of the mount to suffer with our Saviour, would not willingly part with any point of honour, safety, or advantage, for him, would have Clirist glorified before he is crucified, contrary to his Father's decree upon him and us, that we should both first sufter, and tlieu enter into glory; when we thus shun the cross, and will have nothing but the comfort ; all for Mount Tabor or Mount Olivet — peace, and quiet, and glory, and triiimph ; nothing for Mount Calvary, any kind of suffering; all for being " clothed upon," not being unclothed or disrobed at all, — 2 Cor. v. 2. would avoid even death itself, which we cannot avoid ; when we can brook no article of the faith but the ascension into glory, — then " you know not what you ask," as Christ said to the sons of Zebedee at another time ; you know not what you would have, ye know not what you say. 3. When we speak of making tabernacles only for our own interests, that we may be in them, and consider not our brethren ; when we will be engrossing Christ only to our- selves, shut all others out, or pass by them, or at least never think of them, or care what becomes of them, so we be safe, wc then also speak we know not what. Christ came to redeem the world, and not that little pittance of it in the mount, IMoses, Elias, S.Peter, and his two fellows ; not any only pittance in any mount, a few particular elected mountaineers, and leave all the rest in Adam's dirty mass. He was to be an universal Saviour, and pay a general ransom ; to preach not only in the mountains of Judsea, but in the Cabul, the [l Kings dirty vale of Galilee ; to be " the God of the valleys " as well ^^'^ as of " the hills," of those that sate " in the vale of the shadow of death," Gentiles and sinners, as well as those that dwelt in " the hill countries," in the land of light, the Jews and other righteous. S. Peter knew not what he said, nor know they that say thus after him, that would be keeping him always in the mount, make tabernacles, bars, and fences, to keep him from doing his office to all the world besides. To talk of such tabernacles, so cooping up Christ to our own sect and company, is to talk we know not what. 330 A SERMON ON THE TRANSnOURATION. Sermon 4. When we speak of making tabernacles to retire ourselves "^^^ from doing our own office too, from performing those duties we owe our brethren, which God has designed us to, and requires of us, Ave talk not- wisely. Quid diets sancte Petre ? says S. Augustine, 'ikfM«(^2o^, or but a dark one, to ve(f)o Conclusion thence, we have it not to follow, it I sets in darkness. What cloud, then ? Why, nubem testium, S. Paul's new ' cloud, " a cloud of witnesses," of holy saints, who by the glory . of example lead us more happily to heaven than theirs did them to the land of promise. A cloud, for their multitude ; i l)ut that we let alone till we come to tantam. A cloud, for i the likeness of their production, their seat, their nature and i efiPects. I 1. Their production, first. Clouds, though heaven's near I acquaintance now, are (i.) but refined earth, or water divested I of its grosser body ; and were not the departed saints, a while | since, prisoners in these clay houses, now bereft of their j happy tenants ? one of the best of them, in his own esteem, I no better than dust and ashes. (ii.) Why, then, how got they up so high ? The clouds, they get not up themselves ; it is the sun that di'aws them upward. And, Trahe me et curram post te, is the voice of the spouse. Some celestial influence we must have, the best of us ; something without us, from above, to lift us up to heaven ; nature cannot reach so high. 2. Like they are in their seat and situation, (i.) Clouds are above the tops of the mountains ; and the highest pinnacles of the earth are too low for an habitation for these sublime spirits. Nor earth, nor all the mountains, the high places and preferments of the earth, could content them ; nothing under heaven, nothing but heaven. You know the desire, " Bring me into thy holy hill, into thy dwelling." (ii.) But if we look upon the saints of Judah, they were clouds indeed, and types of Christ, who in them appeared as the sun under a cloud, the cloud between the eye and him. His birth in Isaac, his name in Joshua, his death in Samson, his reign in Solomon. Omnia hac illis contigerimt in nube ; — still a cloud between. 3. There is a third analogy between their natures and efteets. (i.) Clouds, they do not move themselves ; it is spiritus spirat, the wind that drives them. And the saints, they do not move themselves neither ; it is Spiritus spirat, the Holy Ghost. y [So in the original edition.] THE SECOND SERMON ON ALL SAINTS. 355 (ii.) But, which is more to us : Clouds they keep off the sun Sermon from too mucli sweltering, too much parching us. This w^e get, at least, by the examples of the martyrs, that however the heat of persecutions and afflictions scorcli us, we are refreshed in this, that no temptation takes us but what is and has been incident to the most beloved darlings of the Almighty. As comfortable this to an oppressed soul as a cloud of rain in the time of drought, as a cloud of dew in the heat of harvest. (iii.) And as they comfort, so they teach us too. " Tlie Job xxxvi. clouds drop down and distil upon man abundantly," says Elihuj and the doctrines of holy lives drop as the rain; their speeches even yet distil as the dew, whose blessed spirits now inhabit those everlasting hills. To put all together. Thither they ascended up like clouds, by the secret and spiritual operation of divine grace ; there they dwell like clouds, their souls like the upper part of the cloud, light and glorious ; though their bodies, like the lower, darkened in the grave. There they move like clouds, in heavenly order ; thence they descend like clouds, in the still showers of their happy examples, that in them, as in a glass, we may see the power of faith, the glory of their Lord, who has made earth ascend beyond its nature, and dwell above it. And yet for all this, is it but nubem still, " a cloud," not a star. " The saints shall shine as stars," and methinks it Dan. xii. 3. being nubem martyrum, the martyrs' flames should rise better into stars than clouds. Should and shall in the resurrection, till then nubem still, some degree of darkness, at least a less degree of light. And whatsoever to themselves, for us perhaps it is necessary it be a cloud. For had we not need of this dark word ? When, did not God on purpose cloud their glories from our eyes, were it not for this nubem, this " cloud " that covers them, man, as subject to superstition as profanencss, would quickly find out some excellences for hovXela and virephovXeia, to fall down and worship. Or if not necessary, yet more convenient far : for (1) a star Why not would only guide us, a cloud both guide and refresh us. And (2) guide us better : for stars only appear in the night. Clouds night and day we can see them, so best follow them. A A 2 356 TUE SECOND SERMON OX ALL SAINTS. R Sermon Tlie sunbeams put out star-light. Prosperitj' cannot see a > star, so small a glimmering ray. A cloud, come it night or if day, in prosperity or adversity, we perceive that presently J | so a cloud to teach us in all estates how to demean ourselves r like devotion in its ancient innocence. Abraham's cloud, I when the days are calm and clear : Job's, when the day is \ swallowed up in a tempestuous night. So never destitute of a cloud. (3.) Clouds, not stars : they are none but the Magi, wise learned men, can follow the stars and their covirses, but every peasant sees which way the clouds move. So if stars, they had been for none but wise learned men to follow : now the poor countryman has a cloud to run by. Why nw- And yet how easily soever Ave perceive the track of the singular. ^ clouds, yet if there be a scattered multitude, we are as easily distracted. It were best to have but nubem in the singular, but one cloud, — it is so. Many drops, but one cloud, though the materials fetched from several quarters. The martyrs all one cloud, to show their unity, all and each confessing, witnessing one and the same truth, for truth is but one. So not S. Jude's clouds, they not only empty, no stiUicidium doctrince in them, no good to be learned from them, but clouds too in the plural ; some moving this way, some that way ; no constant course. In diAision, too, one coursing against the other, at such enmity is evil with itself. It is only good, and good men that keep together in nubem, in peace and unity, and by tliat you shall know them. Nuhem.not Be it a cloud, and but one cloud, the more probable stiU nubeculam. jniall it may be to command the eye, and then what are we the nearer ? Nubem, not nubeculam ; no diminutive. Will that do it? If that will not, tantam will. "So great a cloud." Why, how great ? So great that S. Paul Heb.xi. 32. tells them, the day "Avould fail him" to show them it all, as if " so great a cloud " could not but shut up the day in darkness. Tantam. Our first fathers of the world had no cloud to guide them, nothing but nature's dusky twilight. This cloud began to rise in the time of the patriarchs, but to appear in the time of Moses like Elijah's cloud at the Red Sea, went before him thence into Canaan, covered the whole laud of Judsea in the THE SECOND SEKMON ON ALL SAL\TS. 357 time of the prophets. So these IlebreM s had cloud enough ; Seemon yea, but koI rjijuels, we have more. Eveu those Hebrews, to wliom this Epistle was sent, they ai'C in the cloud. About that time this cloud, rising in the east, spread its wings presently into the west, and had almost in an instant filled up the corners of the world : so that if you now ask again, how great ? — so great I cannot tell you. Primitive Christians they in the number, you will not viapTipaiv. ■wonder at fiaprvpav, if it become a cloud of martyrs. Indeed the law of Moses had its martyrs too : Avitness Isaiah's saw, the three children's fiery furnace, the emptied skins of the tortured Maccabees. But since the time of Christ his servants have engrossed the name — as if they only were the martyrs — and filled up tuntani to the brim; their multitudes tiring the wit of cruelty, and their patience over- coming it, as if from the streams and rivers of their blood heaven might now enscarf itself in a scarlet cloud. Well, talk we may of murtijrtnu what we will, yet if nubem Nuhem be not first, they will be but stidtte pltilosopliia' all this while, no better. It is the order in the text, tndx'iu first, then inar- tyrum. First, clouds, lifted up to hca\ en in their thoughts and conversations, and all in one, the sons of peace and unity ; if you can see Christ in the cloud, then martyrs if you will. Schism, and faction, or discontented passion yield no martyrs. You shall know a martyr by nubem if that go first. But taking martyrs thus, all are not martyrs. All died Testium. not for their faith, but all are testes, " witnesses," — witnesses How tes- of the power, witnesses of the mercy, witnesses of the justice of God ; — of his power in delivering them from sin, of his mercy in saving them from punishment, of his justice in rewarding them with glory. Witnesses to this curramus, (1) to witness the possibility Why tes- that this "race" we are to speak of by and by may be run ; this propositum, the prize won ; for ab esse ad posse, run the one they have, and won the other long ago. (2) To testify the easiness, that even the weaker sex, Sarah and Rahab — the ■weakest age, the three childi-en, the army of Innocents, have run it. (3) To testify the dignity that both king and priest and prophet, David and Samuel and Danie) thought it worth 358 THE SECOND SERMON ON ALL SAINTS. Sermon the pains. (4) To testify the universal necessity, all ages, i j young and old ; all sexes, men and -women ; all degrees, high ) t and low, to run this race, none excused. t And that you may not mistrust their testimony, what ia i • What re- required to the best -witness, you have in them. (1) That he ■ ^elJi'if m!" knows what he speaks : — and what knowledge Hke theirs that I speak by experience, that now feel the reward of truth? (2) That he will and dare speak it : — and these have feared j no torments for it, they are martyrs of it. (3) Witnesses i should be men of rank and quality, their worth has placed them above the clouds. (4) They are authentical : — habentea circumpositam, the Spirit has set them round about us to that intent, and he is the Spirit of truth. So far now from doubt- ing of our guide, that we wave nubem and pass to habentes, the second relation they have to us, not only to direct us, but I to bear us company. IL //((- II. And, indeed, what is nubem and nubem tantam, and nubem ; comiwm".'^ marhjrum, and nubem testium to us -without habentes, except HahcMUs it be om-sj yea, and habentes nobis, if we have it not along with us ? What are the glorious angels themselves to us { but flames and two-edged sw ords without this habentes, if we k have them not for ministering spirits? What are the i triumphant saints to us, however dazzled with their own * glories, without habentes, if they be none of oui-s, if they be not members of the same Church, of the same rehgion with us ? Cast off your religion quite if you can claim no portion in the saints, if you have no martyrs. Nnhem What is it, then, that some so often ask, what have we to tmjwsiiam. saints ? It is well, besides the habentes, that we have an impositam from the Vulgar Latin, that it is imposed upon us, some necessity of it sure; and that we have a| Cimimpo- circumpositam from the Greek irepiKeifievov, that not only^ be'i'itcs.'"^ have this "cloud/' but that we have it "put about us,'* not of our own pvitting on. Habentes it might be, we might have it of our own choosing or fancying — we know who have so, clouds of their own making, saints of their own canon- izing — but impositam or circumpositam it cannot be except somebody put it on us ; and who is it that makes the clouds a garment for this earth, but he that makes the clouds his cliariot ? Who can dispose of the saints but the King of THE SECOND SERMON ON ALL SAINTS. 359 saints ? So then a sufficient excuse we have for liabentes, Surmon God it is that compasses us with this " cloud of witnesses." III. And if they compass us they will be near about us by HI. The and by, that they may behold our doings, to be spectators of "P^'^'**"''^- our course, and witnesses to that too, to rejoice at our speed, to congratulate our success, to receive us with the triumphs of glory. And yet methinks the Apostle mentions saints that are gone before ; how come they now to be round about us ? Angels, indeed, " are ministering spirits," perhaps some of them may be pitched about us. Angelus Domini in circuity, Ps.xxxiv.8. timentium : " The Angel of the Lord tarrieth round about them that fear him :" but how can the saints be said to com- pass us about ? May it not be a metaphor to show their multitude, because there are so many that we cannot turn our eyes anywhere about us but we see them ? The phrase is David's in another case, " The sorrows of death compassed me at every hand, Ps. xviii. 4. on every side, at every turn. I cannot avoid them. Or is it that they guard us round with their Quousque, Domine, quousque ? — their earnest prayers for their afflicted brethren ? Or is it that being " there is joy in heaven over one sinner Lukexv. 7. that repenteth," and they with the Angels make up the choir, and heaven itself encompass us, they therefore are said to compass us ? Or is it that their graves and sepulchres are round about us, and we as it wei-e still encompassed with their bodies, and they as it were did still encompass us in their bodies ? The word may seem on purpose as it were. Ket/^at is jaceo, and irepLKelfievov is circumjacentem, "lying round about us." The sepulchres of the saints do so this day. As if S. Paul had meant that from the sight and nearness of the resting- places of their sacred ashes we should every day be put in mind with thankfulness to acknowledge the riches of God's goodness in our deceased brethren, and learn those virtues whereby their bones now flourish out of their graves, and their memorials live for evermore. Lest, as Abel's blood from the earth, so their dust from their silent dormitories should cry out against us. 360 TUE SECOND SERMON ON ALL SAINTS. XLIx" suppositam now ; no supposed cloud ; it is true, it is '— realj if it encompass us. Such saints there are without a positam'. supposition, they die not all when they go hence, something there is still to make the God of Abraham the God of the living. 1 J any longer : More : vtto is " under :" then keep thyself under still ; let us have no pride in patience ; under afflictions, — then think they come from above, and take them so, with all submission, as not worthy, but below the mercy of punishment. Not tarry under only, but tarry till the end too. "Tirofiovf' is as weU perseverance as patience; and per patientiam, per is " through," — so run through, not part of the way. Patience runs the race, but perseverance keeps the goal. Neither is this enough. Patience has been long mistaken for a heady daring and braving of deserved punishment. It were well we would remember patientia comes from pati. Passive we must be only here ; suffer e\-il when it comes, not thrast ourselves upon it. Per pa- Running indeed is agere, not pati ; and the primitive Cliris- airramvs. tians upon some secret inspirations (who knows?), perchance to daunt the fury of their persecutors by their cheerfulness, have run to torments. Vos autem non sic, we have not that warrant ; and yet we may be active too. Curramus per pa- tientiam, let them be companions, never without per or cum THE SFX'OND SERMON ON ALL SAINTS. 371 between them, never severed. Patience is a dull, heavy Sermon \irtue without curramus, without faith and righteousness, without life. Active enough we may be, but not in seeking crosses. They will come fast enough themselves. There is time and l)lace for curramus, when in the midst of injuries we run to heaven for succour. Thus also curramus per patientiam, both joined do well together, patience and prayer. That patience may have her perfect work, and we all with Quomodo joy finish our course, it will not be amiss to tell you how the \ cry words would have you run, what the very words would have you observe in running. 1. Eunning is our swiftest course : such must your speed be here. 2. Running is a motion that actuates every part. Our running must be so ; total, universal, soul and body, not a member idle. 3. It is the likelier so to be if we do certamen currere, that is, currendo certare, strive to do it. It is a race, and in a race there run many ; strive who shall run fastest. Do it emulously. 4. Strive, yet not so strive as the sons of strife, " to provoke ))ut to love," says S. Paul. One curramus ]oms us all together, Heb. x. 24 and let us keep so; — in "us," not " I" and " you," — but let " us" run unanimously. 5. That it may appear so. Remember dycova comes from a and yavla, " without corners." Such let your course be, open to the world. Run not, separate not yourselves into corners. Veritas non qucerit. Let the Donatists to their conventicles ; for by the way I cannot pass but tell you that d^/wv in profane writers signifies temphm, a " clnu'ch," some- times, as if our course could not be right if it bent not tliither. 6. To run into corners, as it separates from others, so it breaks the bond of charity; as it entombs our works in dark- ness, so it eclipses the divine glory. It is but to hide the talent in a napkin, or a sign we are ashamed of our religion, when we closet up all our piety and devotion. 7. Not into corners, not aside ; neither on the right hand nor on the left, no way of your own finding out, but tov B B 2 372 TIIE SECOND SERMON ON ALL SAINTS. Sermon irpoKeifievov, the way that lies before you : the king's high- way, you cannot miss it. Proposi- ^^^> ^^'^ '^^^^ ^ happy end, it were all one as if turn nobis, missed of the way. Yes, but " set before us " it is. Who set it ? He that is our crown and glory : it is before us ; we Heb.xii. 2. then to look forward. Whither? Unto Jesus; to the "joy that was set before him," the same verse; unto the "throne of God," the last words of that verse, and the last of our desires. He that proposed the race proposes the prize and sets on the crown ; ye cannot now fear lest you should run in vain. Now, therefore, so " ran with patience," cheerfulness, humility, courage, constancy, with all your speed and powers; emidously, and yet all together ; openly, yet not to be seen ; straight on, yet upward, and all the way yom- eye thither; " so ran that you may obtain." JX. IX. I have now almost ran myself out of breath, and you ideoqiie. out of patience. Give me leave to ran out my text too, for I am come to the conclusion. " Therefore run." It is a " cloud " of saints, therefore away with sins, that other cloud. It is a " cloud about " us, then oflF temptations [jsai.lx. 8.] too. It is a "cloud," et qui sunt illi qui ut nubes volitant, tlie quick-flying cloud; "therefore run" at least. It is a " cloud of martyrs," therefore " run with patience." It is a " cloud " that God has " set about " us, and it is the " race " he has " set before us ;" both set, that this may be ran. Had we not a guide it might seem unreasonable to force us to an uncertain journey; or were it not a guide from heaven we might as easily fear misguiding ; or were it a star, our eyes might dazzle into blindness, and we lose our guide ; could we fear the sad melancholy of a solitary way, we might pretend it uncomfortable. Should we want the quickening eyes of beholders, we might fear to falter by the way for want of encouragement ; were we to ran through the fui-ies of flames we might startle at the hardness of the employ- ment ; or should we be commanded to disavow the pleasures of a convenient life for all the austerities of a penitential rigour, we might stand confoimded at the task ; were the way full of circling labyrinths we might fear our eiTing inentable ; or were the race voluntary, not set before us, we might then THE SECOND SERMON ON ALL SAINTS. 373 use the freedom of oivr choice ; or were it of an uncertain Sermon length, not set out, to run in infinitum, we might account it ' 1_ vain ; or were there no crown to run for, despair might kill the life of our affections : but having a guide, and that from heaven; a cloud to compass and defend us that nothing harm us, not the sun look too hot upon us and discolour us ; so great that the wandering eye cannot lose it ; so near encircling us that the weary step may almost rest upon it ; a cloud that cleaves itself into an ample theatre, where you find both company and spectators ; where by the examples of a world of saints surrounded ; Avhere by the steps of tender virgins and little children, taught the easiness of the way ; where by the crowns, and robes, and palms of martyrs too transcendently glorious, assured of our reward; seeing we are to bid adieu to nothing but our misery and our sin, to leave only the courting of our own damnation ; when it is no more than an easy run to heaven, no studied torments in the way, no tedious or eternal journey, a plain certain way, directed by him who will as well help us forward as command us — what colour of excuse for the least remissness ? Say no more but that we had a guide ; a guide is not given to go alone, and a guide from heaven deserves not so to be disrespected ; but guide and company both thence to be neglected, what name shall I style it by ? " Run " while you have the "cloud." The time may come when we shall have no habenies, when we shall not dare to look upon this " cloud " for shame ; when our sins shaU stand so thick about us that we cannot look through them, nor up for them ; when we shall strive to run, and this weight and snares so hinder us we cannot stir ; when these " witnesses " shall turn to be witnesses against us ; when we shall desire this " cloud " to cover us, and it will not be ; when we shall not have so much as cum paticntia left to help us ; but weary of ourselves, run from hill to dale to hide us, and cannot run out of sight ; and were it not better now to run for something than then to run in vain ? Great, certainly, is the force of example : will that do it ? It is here to the full. Did the Jewish saints, who had not so clear a light to run by, nor so clear or full promises to run for, nor so skilful guides to run after, nor so full a glory 374 THE SECOND SERMON ON ALL SALNTS. Skkmun to run iiitOj clieerfuUy fulfil tlieii' coui'se? And shall we, whose knowledge as much excels theirs as theirs did ignor- ance, who do not so much see as enjoy the promises, after so fair a troop, into so perfect glory, move on heavily ? How oft have royal \'irgins met the terrors of a long and subtile death with the same countenance they would have met their wedding joys, and children run to torments as to play I How oft have kings and princes — fifty of our own ^vithin the space of two hundred years — changed their kingdoms for the house and bread of poverty ! O blessed spii-its, how lamely do we halt after you ! How do we dishonour your aged glories by us so often boasted of, and scatter, as it were, your sleeping ashes in the wind by our degenerate Chris- tianity ! How do ye even hide yourselves in clouds, and blush to see us call that religion which ye would not have called by so honom'able a title as profaneness ! What if without example ? Is it not enough that God propounds it ? Had it been some greater matter ought we not have done it ? Will reward ? But why stand I upon any when we have all ? And may I not then well add, " there- fore run ? " We have set the ideoque upon nubem, upon tantam, upon habentes, upon martyrurn, upon circumpositam, upon pondus^ upon peccatum, upon circumstans, upon curramus, upon certamen, upon all ; and being now at the end, I shall leave it upon the last, propositum nobis, the reward of our pains. That when this pondus mortale, this body, be laid aside, and Ave have done our race, we may sit down Avith Abraham, Isaac, and Jacob, where for this cloud we may dwell in hght; for this sin put off, be clothed upon with long white robes ; for that sin which did beset us, be circled with clierubims and seraphims about us ; for this deponentes find a deposi- tum ; for laying oft", a crown laid up ; and for this " weight," an " eternal w^cight of glory." And in that last great day, Avhen for this casting away, this earth also now about us shall then cast off its heaviness into Hghtness and agility, shall we ourselves be caught up together Avith these saints in the clouds, to run and meet the Lord in the aii-, Avhere though to others it be a day of clouds and thick darkness, yet shall THE SECOND SERMON ON ALL SAINTS. 375 this cloud, and we in it, shine like the sun in the kingdom of Sermon the Father. To which he bring us, who going hence, ascended up in clouds with triumph, and shall one day come again in clouds with power and glory, to dispel all clouds and darkness into an everlasting day, Jesus Christ. To whom, with the Father and the Holy Ghost, be all power, and praise, and honour, and thanksgiving, and worship, now and for ever. Amen. 'A SERMON DPON S. ANDREW'S DAY. S. Matt. iv. 20. And tliey straightwmj left their nets, and followed him. Sermon L. It is well, say I, that Sundays and holidays sometimes meet ; that it is as well Sunday as holiday to-day, that so the Lord may be sometimes hallowed in his saints, as here Ps. cl. 1 followed by them. David's " praise God " in his saints (for so it is to be rendered), may by this means be sung still, and preached yet sometimes, in spite of that pee\ishness and malice that has so impudently and ungraciously unsainted all the saints ; not so much as an Apostle allowed that name ; not a saint left in the whole Christian calendar, if I may call it Christian, that so uses the saints of Christ. Well, though the course of the times has thus robbed God of his glory in his saints, and the saints of their liouour, and of (if it could be) their very " rejoicing in their beds yet the course of the years, as it were to confute that frowardness, will bring it about ever and anon that the ^Master and the disciple, the Lord and his saints, shall rejoice together upon a day ; and if they may not be allowed theii" several feasts, will yet sometimes feast together, be remembered together, as S. Andrew and bis Lord to-day, do what they can to hinder it. For this day, as it now falls out, is solemn both for Lord and saint. And amongst the saints S. Andrew is the first in order, for here the Cliristian Church begins her festivals (I know A SERMON ON S. ANDREW'S DAY. 377 not what or whoso Church to call it that has none) , and fitly Sermon L. too does she begin with him who was the first that followed Christ from Galilee, says S. John. Fit, sure, that he should John i. 41. lead the rank that there begun it, that brought the great John i 42. S. Peter as his second, though afterward, for that excellent confession of his, made the first. Yet just certainly it is Matt. iv. that S. Andrew too should have his primacy, and so the Church has given it him, to begin the army of saints and martyrs in her calendar, that we may see no man shall lose anything by his speed to Christ ; the more haste to him, the more honour for it. I shall not yet, this day, though it be the first of Advent, much meddle with that, or primarily or very particularly set myself to speak of Christ's Advent or coming. I shall be content (because we are not like to meet many such oppor- tunities as this day in conjunction brings us) to speak this day of the disciple, and only glance at his Lord. We shall have many occasions to speak of the Master, few, now a-days, to take notice of the disciples. Yet for all that cannot we well speak of the one without the other. The honour of the servant Avill redound always to the glory of the Master. It is for that that we commemorate the saints, that we may so magnify the King of saints, both by acknowledging his great- ness and goodness in them, and by doing gloriously to the honour of our INIaster by their examples. And indeed we cannot separate them ; and as the text falls out, it ends as all the praises and commendations of his saints should end, in him, avru). And it begins with a con- junctive particle, which will refer us to him. And with an also, or an oi Be, which, to make the text to be understood, will make us look back to an 'O he, irepLTTaTwv he 6 'Irjcrov'i. jfatt. iv. This Ot to that 'O, this to that he, this " and" to another " and," this their following to Jesus walking, this " and they left and followed," to " and Jesus walking and calling them to follow," in the two immediately foregoing verses. We shall then, for the full sense of the text, and the honour of the day, not quite separate the Lord and his saints, but join the 'O and the Ot together, speak somewhat of Christ's coming as Avell as of their following; though more fully of this, it being expressly in the words, the other but implicitly 378 A SEKMON OX S. ANDHEW's DAY. Sermon L. or implied^ yet referring this wholly to the glory of that, their following here to Christ's coming before, S. Andrew's exit to Christ's Advent ; join them both, as the day does for us. For in the words are both, though just as in the day ; the one swallowed up by the other, the holiday in the Sunday ; only with this difference: S. Andrew's feast in the Advent, in the day; the Advent in S. Andrew's, in the text. The day more evidently for the Lord's day, the text for S. Andrew's. We will forget neither, but must follow the text, where we are to consider two particulars ; the one expressed, the other implied. (1.) S. Andi'cw's festival; and (2.) the feast of Advent, or the grounds of each ; the ground of S. Andrew's festival expressly, his leaving his nets and following Christ ; the ground of Christ's Advent impHcitly, that it was "straight- way" done, that is, presently upon Christ's coming and calling to him. You see Sundays and holidays are at no such variance but they can stand together ; their grounds, too, both scriptui-e grounds ; both fi'om the same text too. Our new reformers may as well deny the one as the other; and no doubt if they stand but in their way a little, they wiU too. Only some day must be kept up a while to preach ihe cause ; when that is done, " Ye observe days, and months, and years," wiU be as good a text against the Lord's day as his saints'. But not to trouble you with the division of days, we Mill alford you another division of the text. I. St. Andrew's, and together with him his brother's obedience express : " They straightway left their nets, and followed him." II. The ground of it in Be and avrw, in the first words and the last, intimated and applied. Jesus came first, and walked by the sea, and looked upon tliem and spake to them. And — and what then? "And they straightway followed." Followed Matt. iv. whom? " Him," says the text. AYhoisthat? One that was ^'** worth all their nets, one that would make them fishers indeed — Jesus; for him it is they leave theii' nets, and him they foUow. In their obedience there are tliree particulai-s : (1,) the readiness; (2,) the sincerity ; (3,) the rightness of it. 1. It was " straightway;" there is the readiness. 2. It was to the " leaving of their nets," their very life and living, all the poor living they had ; there is their sincerity. A SERMON ON 8. ANDREW'S DAY. 379 3. It was " to follow him there is the right phiciug and Sermon L. bestowing their obedience. In the ground of it we shall see their obedience was not groundless ; for that it was, — 1. Not without a just and lawful call : Jesus called them first, and then they followed, and not till then. 2. Not without a powerful, effectual, and enabling call, which so soon and suddenly could make and enable them to leave their whole course and means of life, and very " straight- way" follow him. 3. That it was not any but Christ ; not any thing, or hope, or interest, but only " Jesus/' the true Messiah, him they followed, whom, you shall see anon, they had good reason to conceive was worth all they could leave or do. The ground of their obedience was neither rash, nor light, nor sinister. It was discreet, and wise, upon just call ; it Avas powerful, upon a strange, sudden, powerful change of their affections ; and it was right and due to him they paid it, Jesus the Christ. I begin mth the express parts of the text, with S. Andrew's and his brother's great and ready obedience to Christ's com- mand and call, which is the lesson you are to learn upon S. Andrew's day, that which you are to learn now particu- larly from him, as upon the days of other saints, their par- ticular virtues a^d graces, which is or should be our holiday business ; and if it had been but so taught and learned, we had never seen profane calendars for Christian, these unhallowed days, or our holidays unhallowed, God deprived of the glory, or we of the examples, as much as lies in these men's power, of his saints. Two there are in the text, S, Andrew and S. Simon, though but one in the day. Christ calls by couples, that the one might help the other, if the one should fall the other might help him up j that S.Andrew's fortitude — for that is the interpretation of his name — might strengthen S. Simon's obedience, which is the English of his ; and a courageous obedience, the meaning of both together, the proper lesson for the text and day. Thi-ee points we promised you to consider in their obedi- ence — readiness, sincerity, and rightness ; we now prosecute 380 A SERMON ON S. ANDREW'S DAY. Sermon L. them in order ; and their readiness first : " And tliey straight- way followed him." Verus obediens nescit moras. True obedience, says S. Je- rome, knows no delays. He that stands disputing with his Lord, or bargaining and conditioning with his Master, or long consulting with flesh and blood, will scarce deserve the name of obedient, even when he after so long does what he is bidden. The temper of the obedient soul is far other. S. Paul tells us, when it pleased God to call him, and reveal his Son in him, that he might preach him among the heathen, he did not immediately " confer with flesh and blood," nor go up to Jerusalem to the Apostles to be resolved, but into G;il. i. 16, Arabia, and so again to Damascus, about the work that God ^ ' ■ did send him. When God sets us about his business, our own fleshly interests, or carnal friends, are not to be consulted with, lest they hang upon us and hold us back ; nor are we to stay the calhng of a council, even of spiritual friends, before we set to our obedience in things so e\ident as God's com- mands ; but into Arabia the desert rather ; that is, to throw off" all delays, to desert those petty demurs that rise always upon a change. After that, indeed, after we have first broken the threads that held us, and made worldly aff'airs and rela- tions stand off" a little, we may return to Damascus, with S. Paul, to that succns sanguinis, as it is interpreted, to tlie juice of our blood, to consider and weigh our strength to particular points of our obedience; but we must thence to Jerusalem to the Apostles, and such as have been before us, and such as are set over us, to confer about the ways and means to correct and purify our blood, to refine our flesh, to get strength of counsel and direction how to break through all lets and obstacles, and obtain strength against our weak- ness ; and so return again to Damascus, after the other inter- pretation of the words, incendii similitudo, to burn up, as it were, the stubble of our affections, to purify and inflame them with the divine love, with holy charity, which with its active flame will enliven and quicken us, that we shall " straightway " follow our Lord whithersoever he will, without delay, demur, or disputation. Matt. viii. The young man that proff"ered fair to follow Christ, but ~"" first desired to go and bury his father, was forbidden it. A SERMON ON S. ANDREW'S DAY. 381 lit. Even an act of charity, such as is the burial of the dead, Skrmon L. must not be preferred before obedience. Indeed, with EUsha, i Kings If. peradventure we may have leave to go kiss our father and jis mother at our parting, to use civilities to our friends, and or with some little solemnity leave the world and them. God's lie work does not make us uuuatiu-al or uncivil; it is none of lie his, whatsoever is pretended, that makes us unnatural, that >r, makes us disrespective of our friends, or uncivil to them, or 111 utterly renounce the bonds of nature and relation. It only II, requires that they should not hinder us, that they should 0 not stay or let us from our Master's business. Kiss them we 0 may, but kiss and part, not stay long upon ceremonies when (I we are about our Master's business, much less defer our r following him till they are dead and buried, till they forsake (1 us first. We must first be of the parting hand, and let e nothing keep us from him any longer than necessities and ; just civilities do exact. Nay, for these too, we are to ask his leave. And if he l Kings answer us, as Elijah did him, " Go back again; what have I done unto thee?" Go, but consider what I have done; Go, but consider; — Quod meum erat feci tibi, I have done my do; thou must make haste if thou wilt find me, or overtake me; thou must not look for a second call : then go back we may, and slay our oxen, and boil their flesh with their instru- ments, and give unto the people that they may eat ; dispose of our afi'airs, but with what haste we can ; not stay the rest- ing or fetching so much wood to boil it, but with their own instruments at hand ; boil them all in haste, take the quickest course we can imagine to despatch ; to give away much of our substance also to the poor and needy to make more haste; and then arise and go after him, and administer to him of the rest. But if he answer us, as Christ did the young man, " Fol- low me, and let the dead bury their dead," there is no striv- ing then. If, as sometimes he does, he calls us in a nick of time, where the opportunity of doing good is now in prime, and if we stay but a little it will be gone ; then " let the dead bury theii' dead," let even that natural charity be performed by somebody else ; go we wliithcr we are sent ; do we what we are bidden, and think we that Christ says to 382 A SERMON OX S. ANDREW'S DAY. Sekmon L. us what he said to S. Peter upon some such like dilatory [John xxi. query, What is that to us ? follow we him. ] Let us always think, when we hear him calling us to his service, whether the call be inward or outward, mthin us by his Spirit, or without us by his minister, that we cannot make too much haste to follow him. It may be he has called his last, and will call no more ; or he will be gone if we make not haste, and we shall then at least have much ado to find or overtake him. It is no easy overtaking him that " rides upon the wings of the wind," if he be once gone out before us. It is not safe to loiter by the way for fear of tempta- tions that may prevent our good purposes and quite over- throw all holy resolutions. It is an unworthy usage and unmannerly to stand talking to anything else when God is speaking to us to come to him. It is dangerous to play away our precious time in excuses and follies, in other business, nay, even in good business of our own, even in an act of private charity or devotion, when God calls us to his public service and obedience. Christ calls even Judas to do his business quickly ; you may well think he would have S. Simon JIatt. iv. and Andrew be as quick in theirs ; nay, they were, for in the midst of their work he called them, and in the midst they leave ; away with nets, come Christ ; fish who will, for \ them, they will follow Christ, not so much as stay to draw ) up their nets, be what will in them they care not ; let all go so they may catch him. Nay, more, and if the Spiiit of (| Christ be in us, we will, Avith him, be pained and straitened tiU his business be accomplished, though it be such a baptism as he was then to be baptized with, even sufl'ering and dying for his name. There can be no excuse from our attendance upon him with the first, who will not at all stay with us if he be not the first in all our thoughts, if we prefer anything before him, or any business before his ; nay, if we leave not, secondW, our nets too, aU oui- own business for his. Regnum Dei tantum valet quantum, habes, says S. Gregory, " The kingdom of heaven is worth all we have," must cost us so, be it what it will. And alas ! what have we, the best, the richest of us, as highly as we think of ourselves and ours, luore than S. Andrew and his brother, a few old broken nets ? What arc all our honours but old nets to catch the breath A SERMON ON S. ANDREW'S DAY. 383 of the world, where the oldest is the best, and that which Sermon L. has most knots, most alliances and genealogies, the most honourable? i What are our estates but nets to entangle us ? It is more evident now than ever ; to entangle us in strange knots and ^ obligations, in vexations and disquiets, in fears and dangers; to entangle silly souls beside in vanities and follies. What are all our ways and de\dces of thriving but so many several nets to catch a little yellow sand and mud ? and if you will have it in somewhat a finer phrase, a few silver scaled fishes, in which yet, God knows, there are so many knots and difficulties, so many rents and holes for the fish to slip out of, that we may justly say they are but broken nets, and old ones too, the best of them, that will scarce hold a pull, all our new projects being but old ones new rubbed over, and no new thing under the sun. What are all those fine catching ways of eloquence, know- ledge, good parts of mind and body, but so many nets and snares to take men with ? It may be finely spun, neatly woven, curiously knotted, but so full of holes, vanity, and emptiness, that no net is fuller than these things we take so much pride in, so much delight in. Nay, this very body itself is but a net that entangles the soul; and the rational soul itself, too, we too often make but a net to catch flies, petty buzzing knowledges only, few solid sober thoughts ; at the best but a net for fishes of that watery and inconstant element, watery, washy, slimy notions of I know not what, of flitting worldly things ; so full of holes, too, that all good things slip out of them. Our very life, lastly, what is it but a few rotten threads knit together into veins and sinews : the strings and powers of a thin and immaterial soul knit to the threads of a feeble body, so slender and full of holes, and the knots so loose, that the least stick or stone can unloose it or break it all to pieces. And are not these pretty pieces, think you, now to stand so much upon the leaving, that we will rather leave our Master's service than these broken nets that will bring us up nothing but slime and mud, a few fins and scales, a few sticks and weeds, a few stones and gravel, things only that will dirty us, or delude us, or run into our hands and pierce 384 A SERMON ON S. ANDREW'S DAY. Sermon Ij. them, or into om* feet, like gravel, and race'' them ; or, at the utmost, but a few fish, slippery or watery comforts, that will either quickly leave us, or but slenderly comfort us whilst they stay? Aie not these fine things to quit heaven for? Oh, blessed saint of the day, that we could but leave these nets as thou didst thine, that nothing might any longer entangle us, or keep us from our Master's ser\-ice ! Not that we must presently quit all honom-s, estate, and ways of gain, bodies, and souls, and life, and throw ourselves into dishonour, poverty, and death, in that instant we propose to follow Christ ; but that we must know we cannot follow him if we cast not off our inordinate affections to all of these, use them as if we used them not, enjoy them as if we had them not ; so humbly bear our honour as if we sought none else but God's ; so manage our estates as to give an account to him for every farthing ; so use our trades as if our whole business were to trade for heaven ; so feed our bodies as if their chief food were the bread of heaven ; so employ our understandings as if they were to mind nothing but heavenly things, and so live as if we had nothing else to do but die ; so cast away our nets as if we had nothing now to do with them, now we had caught Christ, or but to catch and hold him. Worldly honour may consist with Christ's; our greatest estates with the true riches ; om- lawful busiest vocations with his service ; our secular learning with heavenly knowledge ; the care of our bodies with the salvation of our souls; our lives with his death : only they must not stand in comp tition for time and place, but be all left to his disposing and when at any time they cannot either stand with his service, or will hinder it, then leave them all we must to follow him, as occasions and opportunities shall require the forsaking any of them, be it Ufe itself. Adas ! he loves not Christ at all that loves anything above him, anything equal with him, that prefers anything to liim, or wiU not readily leave it for him. We have read of many who have left their thrones and cast away their sceptres ; many who have thrown away their riclics, and deserted thcii- estates ; many who have given over all their thriving Avays ; many who have bid adieu to all " [So in tlie original edition.] A SERJION OX S. ANDREW'S DAY. 385 secular studies ; muny wlio have in strange austerities and Sermon L. mortifications neglected, nay, crucified tlicir bodies, and others that have run to death as to a wedding, that so they might the easier follow, or the more happily attain to their Master's steps : but these are singular and particular heights ; the ordinary course of Christianity is by a lower way. Yet is the way good too. Et omnia deserit qui voluntatem habendi deserit, says S.Jerome; he also verily forsakes all that desires none, nothing but Jesus Christ ; who " has crucified the flesh with the affections and lusts," as the Apostle speaks. Gal. v. 24. the world with all the desires thereof; who though he has all lie can desire, yet desires nothing but what God will have him. Sometimes it may fall out that we must leave our callings to go after him, when they be either truly sinful or evidently dangerous ; and our wealth, when it is unjustly gotten or unrighteously held, we must restore and leave to the right owners of it. Sometimes again it may be lawful for us to leave both estates and callings, though we be not bound to it ; as when we plainly see we can thereby serve our Master better, and he seems to point us to it ; when we perceive we cannot else perform the task or calling he has designed us to, or the business he has already set us upon. Otherwise, " Let every man," says the Apostle, " abide in the calling wherein he is called," and stir not from his station but when he may lawfully and orderly be made free from it. It is not presently from the counter to the desk, from the loom into the pulpit, from the shop into the chiu'ch, from our nets to our books, from secular trades to the holy function, that we are to run : there is something more than so when the Apostle bids men stay and continue in their callings. And to follow Christ is not only to be apostles and teachers, — for who then shall there be to be taught ? And to satisfy all from the example in the text, this is the third time of S. Andrew's being called. To the knowledge of Christ he was called, S. John i. 38; to his familiar acquaintance, S.Luke v. 10; and here, thirdly, and S. Mark i. 17, to the apostleship ; so many steps even these here made ere they came to be apostles, and not till now threw they quite away their nets to return no more unto them. It is no such hasty business VOL. II. C C 380 A SimMON ON S. ANDREW'S DAY. Sermon L. to bocomfi apostles or succeed them in any point of their office. Yet truly, Avhen Christ shall give any of these hasty heads power to do wonderfully, to show mii-acles, to manifest their calling, and to do extraordinarily, as he did to these, then we were much to blame if we would not allow them that God has extraordinarily called them to it ; and what were we that we should oppose against it ? But in the meantime let us see them leave their " nets," — their private interests and hopes of gain, and repute, and fame, — that we may have reason to think they follow Christ, and not their own bellies, fancies, and humom's. Yet we can tell them too of those who have done more than the most they dare pretend, have left all, expressly all, and yet no followers of Christ. Heathens have done it, Socrates, and Bias, and Thales, and Crates the Theban, and Fabricius the Roman, yet Christ not followed by it. And I know they Avill say as much of the hermits of the desert, and the brethren of the cloister, that — though they have done what they dare not think for Christ — yet they have not followed him. And could these great confidants show what they have done or suffered, or lost or left for Christ, yet by the same argument, their own, they cannot prove they follow him the while. But, alas ! they have left nothing but what they should not, their proper callings wherein S. Paul would have them abide with God. And it is not Christ but the loaves they follow, not God's glory but their own. For if we but examine what was their following in the text, and t grounds of their so doing, — as we shall anon, — it will app- quickly whom they seek, what they follow too, Avho preten only, or rather only pretend, so much now-a-days to follow Christ. Let us next see whom S. Andrew followed when he left his nets, and how he followed. Christ it was he followed, for this " him " is " he." (1.) Not his own profit sure; he could hope for little from him who had not where to lay his own head. (2.) Not his ease and pleasure in his company, who was always hungering and thirsting, and yet had scarce bread to eat or water to drink, or time to do either, watching, and walking up and down about his Father's business till he was faint and weary, and yet nor place nor time to rest in, not to sleep but he A SEHMON ON S. ANDllEW'S DAY. 387 if must be awaked as soon almost as he is laid down. (3.) Not Sermon L. ty his own honour certainly under a Master who was the most St rejected and despised of men, as the prophet styles him ; f, called " winc-bibber/' and a friend of sinners, and deceiver HI of the people, and a worker by the devil. Not his own )t humour or fancy, but Christ's powerful call that so straight le transformed his mind, and raised him to a faith that could e so suddenly part with all without murmuring, reasoning, or e taking care for a future living. In a word, not anything but ir him. But him, then, how did he follow ? 1. He followed him with his body, gives himself to be one e of his menial servants and continual attendants, content with such coarse fare and clothing as his poverty would allow him ; partaker of his fastings, and watchings, and jour- neyings, and hard lodgings, and painfidness, and weariness, and reproaches, to teach what our bodies must be content to endure for his service, and in following him. 2. He followed him with his mind, gave up his imder- standing to be informed, his will to be directed, his affections to be ordered by his doctrine and precepts ; for to follow Christ is to resign up our understandings to the obedience of faith. 3. He followed him in his life in patience, and meekness, in humility, in poverty of spirit, in mercifulness, and doing good, in the life and practice of Christian virtues, lived an admirable holy life ; went up and down from country to country, into Macedonia and Achaia, into Scythia and Ethiopia, preaching Christ, and following Christ whither- soever he called him ; and this is properly to follow Christ, to imitate him. And 4. He followed him in his death too, was also crucified for him ; followed him so cheerfully to that, " that," says S. Ber- nard'' and the story of liim, "he seeing the cross afar off thus joyfully saluted it. Salve crux diu desiderata et jam concupi- scenti animo prccparata ! ecce gaudens et exultans ad te venio ; 'Welcome, sweet cross, so long desired and wished and longed for, and now come at last ; I come rejoicing, I come leaping to thee ; I come, I come.' " Thus I have showed you how S. Andrew followed Christ; • [S. Bernard. De S. Andrea serm. ii. p. 327 K. Ed. Paris. 1640.] C C 2 388 A SEUMON ON S. ANDREW'S DAY. Sermon 1.. liow we also are to follow him ; to throw away om- nets, not only all unlawful ways of gain and preferment ; nor all things that stay and hinder us from the service of our Master, but anything, everything, that may entangle us, or keep us from the readiness and exactness of our attendance ; and having so prepared ourselves, to conform ourselves presently, after his example, to humility, to patience, to meekness, to doing good, to obedience, to acts of mercy, to fastings, to watchings, to praying, to any hardship or affliction ; no more now to seek ourselves, but him ; not our own praise, but his glory ; not oiir own profit, but the profit of our brethren ; not our own private fancies, but Christ's precepts and the saints' examples; so to follow in their track, in the ways, and orders, and obediences that they have traced us, and to be content to part with anything, with all our own magnified imaginations, all our own desires, our goods, and estates, and repute, and ease, and quiet, and life, and all, whensoever he pleases to call for it. This is truly following Christ. And whatsoever else we have in S. Andrew, following him as an Apostle is particular, and concerns not any at all but those who by some signal outward visible call are commanded to a more immediate attendance on their Master. To thrust ourselves into that without that ground is both impudence and presumption ; to follow our own proud hearts and giddy heads, and not him that they here followed, who followed him not either as disciples or apostles without good ground. Let us else examine it. He came himself, and publicly and professedly called them .Tdlin xviii. to him. "In secret," he tells Pilate, "he had said nothing." All the people could bear witness to his doings, that his followers might know for ever he would have none to enter into such offices without a solemn and public calling. To his doctrine, to be his scholars and disciples, perhaps he will admit us in private, or by night, as he did Nicodemus, or in the crowd and multitude together ; but to be apostles and preachers of that doctrine, not without a public and particular ordination and authority, that shall equivalently say, as he did to these brothers, in the verse before the text, " Follow me, and I will make you fishers of meu." Nay, more, he picks them out 13,14."' that ho calls apostles ; docs it with great solemnity. Goes A SEllMON ON S. ANDREW'S DAY. 389 up into a mountain^ — that was then, as it were, his Church, — Sermon L. and calls unto liira M-hom he would, not who would them- selves ; and they came unto him, they, and none else. And them he ordained, — the very word the Church uses still. He ordained twelve, that they should he with him, and that he might send them forth to preach. Lo here, what a solemnity Christ makes of it, of making ministers, who cer- tainly, had he intended any should make themselves or any ministers but those teachers and preachers who from him and his Apostles derive their power, the Bishops and Fathers of his Church, would not with so much solemnity, so cere- moniously, so publicly, so punctually have thus ordained those whom he intended should be in nearer attendance to him than others, to whom he would commit the preaching of his Gospel, and the dispensation of his ordinances to the world. This is not all : they had another ground of their calling, a second reason of their following ; they were enabled to it by a strange and sudden change within them, whereby they found they could now already do what he called them to. They were now become quite other men, merely spiritual, no longer seculars ; away with temporal business, they minded worldly things no more, but straightway to him without delay. This inward call, though alone it be not sufficient, yet joined together with the outward, is good ground indeed to follow Christ any whither soever. And unless thus God either on a sudden, or by time, by extra- ordinary or ordinary means, shall enable any man for his service and ministry, and by the outward power also call him to it, he shall bear his sin that undertakes it, whoever he be, that he did not send ; he is one of those that God complains of, that runs when he is not sent ; and though the pretence be to stay the falling Ark — the Church — from perishing for want of teaching, his sin is Uzzah's, that touches holy things without this double commission. Perez - Uzzah is his place; a breach he makes in the Church, and [2S,in. vi. God will one day break out upon him that thus breaks into ^'^ the Church, not by the door, but some other way ; that neither being enabled within, nor from without, or within and not from without, or without only and not from within. 390 A SEEMON ON S. ANDREW'S BAT, Sermon L. wliom God has not given both inward abihties and outward calUng to the handling of his holy mj'steries and dis- pensations. They have a third ground yet why they leave their nets, and it is, to follow Christ. They know and are assured who it is they do it for, and why they do it. " It is the Messias, John i. 41. it is the Christ," says S.Andrew to his brother Simon. And so stands the case ; they can no longer tend his business and their nets together. This is the third time they were called, we told you. To tlie mere knowledge of him they were called first in that place of S. John ; to a nearer fami- liarity, S. Luke v., where, though they leave their nets, yet it is only for a while ; but here being called to follow him to the apostleship, they wholly leave them altogether. They saw his power before in the miraculous draught of fishes, which made them leave their work for a time to follow him : but now they feel it warm within them, they cannot stay, shall I say ? to draw up their nets, or to cast them in, though they were now casting and about it, but " straightway," — the word no sooner out of his mouth but they at his heels. When we are sure it is Christ that calls, that him we foUow, no haste too much, no leaving too much, no following too much for him. For him if it be, we may leave aU without danger ; but if we be not sure it is, it would do well to have a net to take to. I speak this for that too many leave their nets, their business, their work, and bestow themselves and theirs upon things that are not him, nor his ; upon false Christs, upon deceivers, upon such as, whatever show they make, will be found upon examination to seek their own and not Jesus Clmst. It is fit we should look it be Christ indeed, not our own ends ; not leave catching fishes to go lead silly women captive, laden more with sins than ever S. Andrew's net with fishes. If it be for some new device of late, which our fathers have not known, which Christ's Church has not received, some new-spning pattern in the ]Mount, it is some new Christs, not the old ones, some false ones, not the only true ones, who being God blessed for ever is always like himself. He that leaves anything to follow those new calls or callers, either to be a teacher or a follower of them, had better keep his nets, though broken ones. A SEllMON ON S. ANDREW'S DAY. 391 The sum is, we arc to have good ground for what wc do, Skr3ion L. an " and " to begin with, and a " hira " to end in, good authority (1) to go upon, and the right cud to go to ; sufficient abilities, and lawful authority to send us if it be as labourers into the vineyard, and a true Christ to serve with them : good reason too (2) we must show for all our actions in Christ's religion and worship, though we be but to follow only as disciples ; just power to commend it, and the infallible glory of Christ and his Church to design it to. So our obedience to be ready, sincere, and upright, when wc can perform and are required it by Christ, and those that under him have the commission to call us to it, or command it for his service, or his Chui'ch's ; and we not to undertake it till we find our- selves truly enabled, rightly called, and uprightly intending in it. To join now the two points of the text together, to know our right grounds, and settle our obedience right upon them, that we may know what we undertake, when we undertake to follow Christ, and do accordingly, not pretend above our strength, but keep Advent and S. Andrew both. We are (1) to provide, by S. Andrew's obedience, for Christ's Advent, that he, when he at any times comes to us, either in his Spirit or in his Word, in humility or glory, in our lives, or at our deaths, may find us ready straight to follow him. No so acceptable entertainment for him, no so fit preparation for him, as a ready, entire, well guided obedience ; none so fit to receive him as S.Andrew, the soul so fitted and resolved to all obedience. Thus we are to make our way for Advent by S. Andrew. And (2) to keep S. Andrew's feast, to give ourselves up to this obedience, we must remember Christ's advent to us, that we cannot follow till he first come to us, — acknowledge all our motion is from his. Look he first upon us, and speak to us, and we straightway run; but if he come not, there is no following to be expected, much less haste to do it. All is from him ; to him therefore be all the praise, if at any time, or wherein at any time, we follow him ; it is his grace that does it, that comes first before we follow. And then, thirdly, to keep time, to join both feasts toge- ther in oui- hearts all the days of our life, as well as in this 392 A SERMON ON S. ANDREW'S DAY. Sermon L. day of tlic year, magnify we him in his saints, follow Are S. Andrew as he did Christ; follow him to Christ, cheerfully without delay, to-day, whilst it is day, begin our course ; let us not think much to part with anything for him; lay ou" honours, riches, souls and bodies at his feet, and with pu" and unmixed intentions study we wholly his service, not our own. Let not any be discouraged, that perhaps he has nothing worth the leaving, nothing but a few old broken nets. B it never so little we have left, if we have left ourselves nothing, but given ourselves and all to Christ, we have given much ; he that, with these saints here, leaves nothing but a few knotty threads, if he has no more to leave, has left as much as he that leaves most, for he has left all, and he that leaves most can do no more. It is the mind, not the much, that God values. Remember the poor widow's mites accepted by Christ above far greater gifts, for they were all she had, and who could give more ? The poor man's all is as much to him, and as much all to God, as the rich man's all ; his tattered nets as much all his lixdng as the other's lands and seas are his ; and the poor man can as hardly part with his rags and clouts, his leather bottle, his mouldy bread, and clouted shoes, as the rich man with his silks, and state, and dainties ; so much perhaps the hardlier in that they are more necessary. Yet that I may not seem to leave you upon too hard a task to scare you from following Christ, I shaU now tell you, you may keep all, and yet leave your nets. You may keep your honours, you may preserve your estates, you may enjoy your worldly blessings, only so keep a hand upon them, or upon yourselves, that they be not nets and snares unto you ; let them not take your hearts, or ensnare your affections, or entangle your souls in vanities and sins ; let them not hold you from following Christ — and keep them while you wiU. Cast but off the networks, the catching desires of the flesh and world, and so you also may be said to have left your nets. And haA-ing so weaned your souls fropi inordi- nate affections to things below, let Christ be your business, his life your pattern, his commands your law. Be ye fol- lowers of Christ, and let S. Andrew tlus day lead you after A SERMON ON S. ANDREAV's DAY. 393 him into all universal obedience, readj^ pure, and sincere: Sermon L. think not much to leave j'our nets for him that left heaven for yon ; you M ill gain more by following him than all the nets and draughts of the world are worth. You may well throw away your nets, having caught him in whom you have caught glory, and immortality, and eternal life, and by fol- lowing him shall undoubtedly come at last out of this sea of toil and misery, where there is nothing but broken nets, and fruitless labours, or but wearisome and slippery fruits of them, into the port and haven of everlasting rest, and joys, and happiness. And that it may be so, let us pray with the holy Church in the two Collects for Advent and S. Andrew : — " Almighty God, which didst give such grace to thy holy Apostle S.Andrew, that he readily obeyed the calling of thy Son Jesus Christ, and followed him without delay; grant unto us all, that we, being called by thy holy Word, may foi'thwith give over ourselves obediently to fiiltil thy holy commandments ; that we may cast away the works of dark- ness, and put upon us the armour of light, now in the time of this mortal life, in the which thy Son Jesus Christ came to visit us with great humility, that in the last day, when he shall come again in his glorious majesty to judge both the quick and the dead, we may rise to the life immortal, through him who liveth and reigneth with thee and the Holy Ghost, now and ever." A SERMON TKEACHED AT S. PAUL'S. Col. iii. 15. And let the peace of God rule in your hearts, to the which also ye are called in one body ; and be ye thankful. Sermon How little or much soever tlie Colossians needed this advice, ' I am sure Ave do more than a little, and much need there is to press it close. For I know not, but methinks, as much as we talk of peace, and write it in the front of our petitions and projects, I am afraid our hearts are not right to it — it rules not there. And as miich as we pretend our thankful- ness to God for bringing us again into one body, we see but slender expressions of it. And yet we have the same argu- ments both for thankfulness and peace, to be thankful for our late recovered peace, and to be at peace if we would be thought to be thankful, as the Colossians had or could be imagined to have here ; our being called again into one body, who were not long since in several ones ; imited now under one head, who were of late under many ; God's call, and our own callings — God's present mercies, and our late miseries, calling to us — to persuade both. There wants indeed some S. Paul to mind us of it, to preach it home ; that we would be what we pretend, that men wotQd be honest once, and either say no more than they mean, or do what they say ; be content at least to be at peace, and not disturb it, but let it rule (so the Apostle would have it, and so it should rule) in our hearts and rule in our lives; rule in our hearts, and make them unanimous ; rule in our tongues, and make them thankful ; rule in our hands, and A SERMON TREACIIED AT S. PAI'L's. 395 keep tlicm quiet ; rale in our actions, and make them peace- Sermon able ; rule us all into one as we are called into one ; rule us " all into one mind, and one heart, and one soul, as we are in one body ; rule us as a rule sent from God to rule us. For it is the peace of God we speak of, and we ought, every way we can, to be ruled by it, and be thankful for it. It is S. Paul's request here in the text, or his command, rather, to the Colossians ; yet the better to commend it home to you, I shall divide it into two parts : — E. The motion for peace and thankfulness ; and 51. The arguments to persuade them. If you will draw the motion into smaller parcels, for six things the motion is: I. For "peace;" II. for "the peace of God III. for the " rule" and dominion of it ; IV. for a place for it to rule in, " our hearts V. for the manifestation and expression of it in evxapta-roc, by being gracious and com- pliant, as €v-^apb.xii.l4. A peace (ii.) it is that is joined with holiness, if it be God's. ; So we find them together, Heb. xii. 14. No sacrilegious peace, \ then, where the Church's patrimony must be shared among them, or they will not be quiet : that were to sell God to buy peace ; or indeed to sell them both ; to sell God out of doors, , and peace out of doors, and all out of doors, ourselves at last, i we know it well enough : but I know not how to call it, whether worldly peace, peace only upon worldly interests ; or the devil's peace, that is only for " Thou Christ," or " thou anointed of the Lord, why didst thou come to disease us, to disquiet us, to turn us out ?" We were well enough at peace before thou camest ; let us alone in our usurped possessions, and then perhaps we will be content with peace; but for this ' peace of God and Christ, this holy peace, it is not for our \ turn, we skill not of it ; our spirits are not made for it. (iii.) Nor are they for the third sort of God's peace neither, that which is "in the unity of the Spirit :" and yet it is not Eph. iv. 3. "the peace of God" that is not so. When we pray, and preach, and prophesy, and say Amen with one heart and mouth and spirit ; when we do all things with decency and order, after one fashion, with uniformity, unite and agree so ; then our peace looks like " the peace of God," who is not " the author 1 Cor. xiv. of confusion, but of peace," even such a peace : — " the peace of God" is the peace of order and uniformity. Horn. XV. And his peace (iv.) is " peace in believing " too, where we Eph. iv.l3. agree " in the unity of the faith, and of the knowledge of the Son of God." Diversities of faiths and of opinions, however they may seem to knit sometimes in an outward com- munity, cannot yet challenge to that external agreement the title of " the peace of God." There must be among us an i unity of faith as well as an uniformity of order to make up this peace. Men are not left to believe as they list, nor take A SERMON niEACIIED AT S. TAUL'S. 399 up wliat opinions they please ; as there is but " one Lord/' so Sermon there is but " one faith/' says our Apostle ; where there is more, " the unity of the Spirit " will not be kept " the bond Eph. iv. 5- of peace " (whatever is pretended for the prophesying liberty) will not hold them together, when opportunity is presented to break it with advantage. (2.) But I remember I told you some copies read " Christ" here instead of " God." The matter is not much, the business but the same. The peace of God is the peace of Christ. For (1) between God and us Christ wrought that peace, which is the ground of all the rest ; and such a one also now (2) as he wrought between God and us, would he have us see what we can do to work one with another. That was between persons at the greatest distance, the greatest enemies ; so must ours be too, if it be Christ's peace. Peace between friends, if they jar a little, is soon made up ; no greater a business than the religion of a publican will reach to : the Christian's peace takes in enemies too; sends us from the very altar even to Matt. v. 24 seek a reconcilement with them ; then also when, for aught we know, we have given them no olFence, though they have taken it; — sends us the world throughout to make peace, even " with all men," says S. Paul. This is Christ's peace; Heb. xii. such a one he wrought, and such a one it is that we must follow. One point yet higher, from his practice. Such a one it must be (3) as he practised, not only to love our enemies, and be at peace with them, if possible, but to hold oiu- peace if they reject it, and revile us for it. There are spirits in the world (and they would fain set up for Christ's more than any) that pretend they are for peace as much as any, but they cannot hold but they must open their mouths, and extend their lungs, and let loose their pens to enlarge the breaches; — Micah's prophets, such as God complains of, that " make the Micah iii people err, tliat bite with their teeth, and cry. Peace ; " that ^' bite, and backbite both king and Church, and all that truly endeavour peace; that, with him in the Proverbs, throw abroad their firebrands, Avherever they come, among the people, and yet cry, "Is it not for peace?" But let these men remember there was one, both the author and example of our peace, that being reviled, reviled not again, that could 400 A SERMON PREACHED AT S. PAUL'S. Sermon hold his peace before the shearers, and murderers ; — though they fly daily iu the faces of them that seek theii- pro- sperity and peace, and " by the bowels of Christ " beseech them now at last to be " reconciled to Christ " and the Church, to unite with us " in the bonds of peace." It is but a righteous, a holy peace, a " unity of faith " and order, a general reconcilement, and peaceable language and deport- ment, that we desire of them. " The peace of God" you have heard is such, and our request is but the Apostle's, that this peace now may rule among us. That is our third motion, the third particular of the text for the rule of peace. III. The word that is here translated "rule" has much more in it, several senses. And peace itself being of so large a notion, and so general a concernment, I may, I hope, take the liberty to use as many of them as will serve my turn. Let us take our own translation first, ^pa^everco, rnode- retur, let it "rule.^' Wars and dissensions have ruled long enough, let peace rule now. ]\Iany passions there are that bustle in us for supremacy Avheu there rises any contest between us and our superiors, or between us and our equals. Envy would carry it, anger would overbear it, discontent would order it, pride would decide it, honour wotdd dispose it, interest would drive the trade, lust would sway it, covet- ousness Avould have all, peevishness would have more ; but "let peace," for all that, and none of them, "rule" the busi- ness, says the Apostle. What we do let it not be to gratify our envies, nor to satisfy our spleens, nor to humour our discon- tents, nor to court our prides, nor to exalt our repute, nor to drive on our interests, nor to fill our purses, nor to fulfil our lusts, nor to soothe our peevishnesses, but to promote peace and unity among all we have to do with. The unruhness of these passions are the things that hinder it ; whilst we give M-ay to them, to any of them, we are nothing but combustion. These are to be laid down at the foot of peace, nothing done by us upon their account, and then we shall be quiet. Nay, not only over the passions let peace bear rule, but even among the vii'tues; there ^pa^evero) in the second sense, pahnam ferat, let her wear the crown, bear away the prize; Col. iii. 14. eVt iraai. Be Tovrot?, this above them aU. Bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, — put A SERMON PREACHED AT S. T'AUL's. 401 them on all ; but this above them as a robe of honour. Ex- Sermon cellent graces all ; but the bond of all that ties them all together — the bond of perfectness, which perfects all ; why ! it is this ; for dydTTT] there is but elpi)vr] here ; " \o\e," in that verse, is " the peace of God'^ in this. [For elprjvrj is from ecpeiv, to knit together, and so fits avvBea/MO'i, the bond, there, as well as does dyaTrij ; and tov @tov here fits T6\etoT?;T09, as well as love does there also : God being all perfection, and his peace a knitting or binding God to man, and man to man, and man to God, so perfecting all.] Where this is wanting we are but imperfect ; nor is our virtue nor our felicity complete. He is the perfectest Christian that is most for peace, and he only conquers (what side soever at any time prevails) who makes peace, or does most for it. But as peace must rule our passions and crown our virtues^ so it would do well to decide our controversies, the third sense of l3pa/3eveTO), dijudicet, or determinet. If contro- versies or differences arise among us (as rise they will), let us first consider calmly on them, weigh them without passion, discuss them without noise, treat of them without heat ; and if they chance to be so troublesome that they cannot easily be decided, either by reason of the eagerness of the disputers, or the interests of the parties, or the abstruseness of the question, the spirit of peace will quickly do it. Keep thy faith and opinion to thyself ; trouble neither thy weak nor Kom. xiv. thy strong brother with them ; disturb not the peace of the Church about them, but sit down, and rest thyself in the decision of the Church ; be content with general terms of agreement, and draw not out controversies into nice expres- sions; the peace of the Church is commonly (I may say always) more considerable than the question, and he deter- mines best, that either determines, or is determined, for peace. To do this the better I shall give a fourth signification of fipa/3ev€T(t), MeaiTeveTo), [Hesych.) Medius sit vel arbiter; Let there be a moderator or mediator made to moderate the con- tention. This does well, we find, in all particular contests ; cannot but do so surely in the Churches. We must not always be our own judges. Best refer it, and then either our su- periors or our laws will be the fittest for it. But whatever VOL. II. D D 402 A SERMON PfiEACHED AT S. PAIJL's. Sermon may be perhaps objected against superiors in particular^ the ill: law and canon they stand always impartial judges ; they can- not be accused to lean either to the one or the other, they are akin to neither, and not capable of flattery or a bribe ; let them then be umpires between us, and decide the matter. Yet, to be sure to keep the peace, let there be order kept: so ^pa^eveTco fifthly signifies ordinet; let peace set some order now among us. The Apostle S. Paul was very careful of it when he spent two several chapters to the Coiinthians, the 12tli and 14th of his First Epistle, to prescribe it. Indeed, peace cannot consist without it ; where there is no order there can be no peace ; where there is confusion there can be no quiet ; that body must needs be torn in pieces where the members draw several ways ; that Church into more, where the members of it do what they list, go which way they please. No keeping rule for peace Avithout keeping order. After all these readings the Vulgar comes in with an exultet. And though I can scarce guess how it came to be the interpretation of ^pa^eveTco, yet it comes not amiss to tell us that God's peace does not make dull and heavy hearts. It makes us merry, it makes us glad, stills all the grudges that rise Avithin us, all the quarrels that rise without us, everything that would disturb our quiet. Nothing so glad, so merry, as the soul that dwells in peace, where peace keeps court, which is reconciled to God ; at odds with no man, in amity with all. Thus all the triumphs of the world are much below the garlands of peace ; and the Apostle may not only well say moderetur, " let it rule," but exultet, "let it triumph;" and let us triumph when it does. And now to sum up the severals, that you may know at once what it is to have peace rule. If the peace of God rule truly in us, it must overrule our passions, it must advance our virtues, it must decide our differences, it must compose our quarrels, it must work us into order, and it must make us cheerful under its commands, in our obedience under it. So it will infalhbly, if it once be seated where it should be, in our hearts. That is the place the Apostle would have it exercise its rule and dominion in, the fourth motion he makes here to us in the behalf of peace. Let " the peace of God rule in your hearts." A SERMON PREACHED AT S. PAUL'S. 403 IV. And were it once but sincerely there, it would rule our Sermon words into a milder key, our actions into a smoother dress ; we should hear no whispers against the government of Church or state; no feigned jealousies of superstition coming in; no talk of, I know not what, persecution coming on ; no canting of sad times at hand ; no suggesting of vain fears ; no foment- ing all distastes; no reviving those wretclied principles and pre- tences that first ruined all our peace and quiet; no scattering hbels and wonders up and down to amuse the people, so to hinder them from reunion with the Church, and keep them in perpetual discontent for they know not what. These are not the words of such as seek the peace of Sion, or heartily pray for the peace of Jerusalem. They are not the words of peace, my brethren, not the ways of it, nor do they become the messengers or servants of the God of peace. To raise need- less scruples, to canvass every word and tittle, to make a noise and pother about every trifle, to flutter and keep a stir as if we had much to say, to make it out in number where it wants in weight, to write and scribble over old objections answered over and over a thousand times, to talk of peace and thus make ready for the battle, if it must pass for peace, it is a " peace that passeth all understanding" in another sense than the Apostle meant; we cannot conceive it, we cannot understand it. Would we but lay down our interests, our envies, our ani- mosities, our prejudices, our pride, our humours, the justi- fying ourselves and doings, the glory we take in a false constancy, that magisterial conceit we have of oui" own judgment, and that popularity that undoes all, — were these out of the heart, peace would be quickly in. But if we stand upon punctilios, and will not pray but in our own words, will not worship God unless we may do it in what form we list ourselves, Avill not appear in the congregation unless it be in one of our own gathering or choosing, will quit the Church rather than an humour ; if the Church music and harmony must drive all concord and agreement out of doors ; if the garments and emblems of peace and purity affright us, if order scare us, if uniformity drive us out of the Church, if kneeling at the altar and feast of peace must go for a reason to keep us from it, if the very sign of the cross of Christ, by D D 2 404 A SERMON PREACHED AT S. PAVL'S, Sermon which we were reconciled — for by his cross it was, says the '- — Apostle — must needs be made an argument against all recon- cilement, — it is a sign we have no hearts for peace, oui- hearts are not at all for it, who may have it at so easy a rate, upon so handsome terms, and yet thus rudely thrust it from us, as if we had sworn and covenanted against it, and all the ways that can lead to it. Fain would we see some better expres- sions of it, if it be otherwise. Let us try the Apostle's in the next particular, examine it by our ordinary deportment and behaviour, whether that be evxapiaTO';, mild and gracious as it should, V. What our common translation here renders grati, "thankful," S.Chrysostom and S.Jerome, I told you, and from them Erasmus turns gratiosi, " gracious." In this Eph. V. 4. sense we find ev-)(api