Thomas Adams
VER. I.
Simon Peter, a Servant, and an Apostle of IESVS CHRIST, to them that have obtained like precious Faith with us, through the righteousnesse of God, and our Saviour IESVS CHRIST.
THE Bookes of the New Testament have been distinguished into three kindes: Historicall, Doctrinall, and Propheticall. 1. Historicall; such as containe the Birth, Life, Death, and Resurrection of our Blessed SAVIOVR, with his Divine Sermons, and Miraculous Actions; written by the foure Evangelists: Seconded by the memorable and famous Storie of the Acts of his Apostles. 2. Doctrinall; such as concerne our instruction in the knowledge of Christ, and teach us the way of salvation. These are the holy Epistles of Saint Paul, S. Iames, S. Peter, S. Iohn, and S Iude. 3. Propheticall; such as foretell the estate and condition of the Church militant to the end of the World: of which kinde is the Revelation of S. Iohn the Divine Yet doth not this distinction debarre the History from altogether medling with Prophecie, nor the Propheticall part from touching upon History, nor the Doctrinall part from the use of both the former. So the Evangelists, that wrote the story of Christ, do neverthelesse abound with heavenly Doctrines, containing in them the life-giving Sermons of that Supreme Bishop of our soules: Neither are they withou plentifull predictions; as of the destruction of Ierusalem, and the end of the world. So the holy Apostles, in their Epistles, together with their doctrines, by which they build up the Church, do also prophesie of future things: as S. Paul doth of the Calling of the Iewes, and of the comming of Antichrist; and the last Chapter of this present Epistle, hath been aptly called, Saint Peters Prophecie.
Concerning which, there have arisen two ancient doubts, like clouds to obscure the light of the Truth. Some have questioned the authority of this Epistle: others, the Author. 1. For those that have contradicted the Authority of it, excluding it out of the number of the Canonicall Bookes, Hist. 3. cap. 25. Eusebius, Lib. 2. Hist. cap 46. Nicephorus, De viris illustr. in Petro. Hierome, and Hom. 18. in Ezek. Gregorie, make mention of them. They tell us of some such quarrellers, they tell us not their names: Such there were, but who they were, they do not say. Therefore, let their opinion be buried in the dust with them: for, this Booke lives while they are dead. 2. For the Author, some have denyed it to be S. Peters: and to this error, the supposed diversity of the stile hath induced them. As if the same Author might not diversifie his stile upon due occasion, according to the difference of the matter, or argument upon which, or difference of the person to whom he writes. The Epistle to the Hebrewes is of a more accurate stile, than S. Pauls other Epistles: Yet by an universall consent it is agreed upon to be S. Pauls. Certainly, the Author of this must be some grand Impostour, if hee were not one of those three Apostles, Matth. 17.1. that were present at Christs transfiguration upon the Mount: where hee solemnely professeth himselfe to have beene. The three witnesses of Christs Clarification there, were Peter, and Iames, and Iohn: No man affirmes Iames or Iohn to be the Author of this Epistle, therefore it must be Peter. And if he were not the Author of it, with what impudence should another Secretary call himselfe Simon Peter, a servant and an Apostle of Iesus Christ? To alledge, that Paul, Gal. 2.11. writing to the Galatians, doth plainly testifie, that he withstood Peter to the face, and that hee was to be blamed: therefore it is not likely, that Peter would write so faire an Encomium of Paul, 2 Pet. 3.15. & ita admirandum praedicare. Such Critickes are farre from the sanctified spirit of an Apostle: for they, without respect to their private affections, or particular praises, sought only the truth of the Gospell, and the glory of their Master IESVS CHRIST.
The Majestie of the HOLY GHOST appeares in every line of it; therefore the Authority is indubitate. The Name prefixed warrants it to be S. Peters, therefore we cannot denie the Author. It remaines only, that we directly come to the matter: In which proceeding, the Spirit of Illumination direct me to write, and the Spirit of Sanctification direct you to read; that all of us, beleeving and living according to the holy Doctrine delivered, the Name of God may be glorified, and our deare soules everlastingly saved, through our Lord Iesus Christ, Amen.
WHerein we finde a double description: 1. Of the Author, who sends; Simon, &c. 2. Of the Persons to whom this Salutation is sent; To them that have obtained, &c. First, the Authour describes himselfe by his Name, Simon Peter. Condition, a Servant. Office, an Apostle. Master, IESVS CHRIST.
In nomine humilitas, in conditione sanctitas, in officio dignitas, in domino majestas. His Name shewes him humble, his Condition holy, his Office gratious, by his Master who is glorious.
Simon was his proper name given him an his Circumcision. It is observable, that this Simon was commonly a happy name in the Scriptures. There was Simon Zelotes, a zealous man: Simon a Tanner, this Simons Host, a charitable man: Simon of Cyrene, that helped Christ to beare his Crosse, a compassionate man: and Simon Peter, a sanctified man. Not that grace is tyed to names; for there was a Simon Magus, a Sorcerer, a Witch, little other than a divell: but the favour of God makes any name as happy. No man hath now the mystery of his fortune written in his name. Names are not Propheticall, Much lesse magicall. The Civill use of names is for distinction; Nomen quasi Notamen: the religious use hath by good antiquitie been observed at our Baptisme.
So oft as thou hearest thy owne name, call to minde the Covenant betweene God and thy selfe in holy Baptisme; when God promised on his part to be thy God; thou on thy part to forsake his enemies, and to dedicate thy selfe to his service. It is a wretched forgetfulnesse not to remember thy owne name. What can he remember that forgets himselfe? It is pity the Sacramentall water was ever spilt on such a face; as forgets himselfe to be a Christian.
Whatsoever thy name be, let thy heart be Simons. It is said, to signifie Hearing, or Obeying: so do thou confesse, professe, love thy Master and Maker. Confesse him Ore, with thy mouth: professe him Opere, with thy life: love him Corde, with thy heart. So, thou shalt have Simon’s omen, though not Simon’s nomen. Albeit thou be nor called Peter, thou shalt be saved with Peter. Thus shall Christ blesse thy name with a good report upon earth: Prov. 10.7. The memorie of the just is blessed; with better reward in heaven, by Luc. 10.20 Writing it in the Booke of Life.
Peter, was his sir-name, given him by Christ himselfe, who was in this sense his God-father. Ioh. 1.4 2 When IESVS beheld him, = said, Thou art Simon, the sonne of Iona, thou shalt bee called Cephas, which is by interpretation a Stone, or Peter. S. Mathew seemes to insinuate that Christ gave him that name in allusion to that Rocke of his confession. Mat. 16.18. Thou art Peter, and upon this Rocke I will build my Church: But then, Peter seemes to be that Rocke on which the Church is built? Not so; Peter in making this confession, Tu es Christus; Thou art Christ, the Sonne of the living God; either spake, Prae caeteris, as Ambrose, or Pro caeteris, as Augustine; before the rest, or for the rest: He was Prolocutor, or mouth of the rest. Therefore what was promised to Peter, pertained to the whole Colledge of the Apostles. To this exposition runnes the streame of the Fathers. Origen. Hom. 1. in Mat If thou confesse with Peter, & tibi dicetur, Tu es Petrus: Petra, est quisque Christi discipulus: If thou be Christs disciple, thou art Peter, thou art a Rocke Aug Tract 124. in Ioh. Petrus à Petra, non Petra à Petro: quomodo non à Christiano Christus, sed à Christo Christianus vocatur. Peter is derived from the Rocke, not the Rocke from Peter: as Christ fetcheth not his name from a Christian, but a Christian from Christ. But, Eph. 2.20. we are built upon the foundation of the Apostles and Prophets, Iesus Christ Himselfe being the chiefe Corner-stone; our foundation is in heaven. Aristotle said, that a man is Arbor transversa, a tree growing with the root upward: So the Church is, Domus transversa, a house turned upside downe: for the foundation is above. 1 Cor. 3.11. Other foundation can no man lay, than that is layd, which is, IESVS CHRIST. Peter in this kinde is not the Rocke of the Church: time was, he seemed rather to be a wave, than a Rocke, when Christ said to him; Matth. 16.23. Get thee behind me Satan, thou art an offence unto me. Let Peter have his desire, and his Master shall not dye; so Peter himselfe and the whole world had been lost. This defeats the Pope of his infallibility of judgement.
Thus Peter is a name of addition, imposed by our Saviour on Simon. Diverse of the Papists have derived the authority of changing the Popes names from hence: Because the two chiefe Apostles had their names changed; Saul into Paul, Simon into Peter. But Lorinus the Iesuite denies this to be the ground of their mutation. Indeed there is a double difference, in Authoritate & Effectis, for Authoritie, the Apostles changed not their owne names, but GOD; for effects, their natures were changed with their names: a Priviledge that few Popes had the happinesse to demonstrate. Though Sylvius elected Pope, could disclaime his wanton and idle bookes, and seeme to promise future gravitie: Aeneam rejicite, recipite Pium; forget Aeneas, and receive mee a Pious father, yet the new names have not altered the old conditions: they have proved the same men still. The first alterer of Popes names is held to bee Sergius 2. whose proper name was Os perci, a Swines countenance: the name would have served, had he separated his swinish properties. Divers other followed, but they lost not their former vices. One of their owne brings a testimony against them; that of all Christians Italians are the worst, of all Italians the Romans, of all Romans the Priests, of all Priests the Cardinals, and commonly the most lewd Cardinall is chosen Pope, yea, some have objected, and they sticke not to grant; Hominem non Christianum posse esse Romanum Pontificem; a man that is not a member of Christ, may yet be head of his Church.
Though change of names import an excellencie of grace, yet not a singularity, Iames and Iohn were Sonnes of thunder: were none so but they? Barnabas, Sonne; of consolation; none so but hee? Peter a Rocke; no rocke but Peter? Israel called so because hee was strong with God; yet so was Abraham, and MOSES, whereas some observe that our Apostle puts in two words into the Epigraph of this Epistle, which he left out in the former; Simon and Servant. And that our SAVIOUR did usually chide him by the name of Simon, but commend him by the name of Peter, whence they observe, it was Simon that erred, not Peter, his Person, not his Office. So Marke 14.37. Simon, sleepest thou? And in his confirmation, Ioh. 21.15. Simon thou Sonne of Ionas, lovest thou me more than these? repeating that word Simon thrice. But they forget that Matth. 16. Get thee behind me Satan; not Simon, Mat. 16 23. but Satan. Indeed Peters name was not changed, but onely he had one added: he was still Simon, but withall Peter. Abraham was not afterward called Abram, but Abraham: But Peter still was called Simon. So here he stiles himselfe; Simon Peter. The Iesuites say, he was alwaies after called Peter, I cannot call them the fathers of lies, that were to doe the Devill wrong; but the sons of lying. I am sure, he is many times after called Simon.
But will they now disjoyne these two names in one man? I wonder, when Simon sinned, whether Peter was guiltlesse! If Os porci had been damned, what would have become of Sergius secundus? Thus the poore Shepheard said to the great Bishop of Coleine; admiring his Pompe as a Prince, when his calling was but a Bishop: some replied, that he wore not such robes as he was Bishop, but as he was Prince. I but, quoth the Shepheard; Cùm damnatus fuerit Dux, quid fiet de Episcopo? If the Duke should goe to hell for pride, what would become of the humble Bishop? Their names cannot secure their persons, not though they were Pii nominis. And yet as their lives have commonly beene ungodly, so the name of Pietie hath been least usurped among them: for there have been but five Pii. Res mira inter tot Pontifices solummodo quinque fuisse Pios. Here observe three circumstances.
1 The Apostles did prefixe their names to their Epistles. Indeed neither did Moses set his name before his booke, nor the Evangelists, Matthew, Marke, Luke, and Iohn, Chrys. before their Gospels: Because they Praesentibus scribentes, writing to those that were present, had no cause to put to their names. But the Apostles writing to those that were farre off, could not well avoid it in their Epistles, but why then did Paul suppresse his name writing to the Hebrewes? Quia non erant amico in Paulum animo: that Apostle was not in their bookes, they had no good affection toward him: so that finding his name in the frontispiece they might haply have rejected the Epistle, and not vouchsafed to read it. The Apostles could not alwayes instruct men by Sermons, as did the Prophets; nor by commentaries, as the Evangelists, nor by Dialogue, as Iob: but writing to remote persons and places, they were compelled to signifie their mind by letters: and the forme of an Epistle requires a prescription of his name that sent it. They prefixed their names therefore that it might be knowne, by what authority such letters were written, and with what certaintie of credit they are to be received. Verse 20. For as no prophecie, so no Epistle of the Scripture is of any private motion, Penna calamus, Scriba Apostolus, Dictator Spiritus Sanctus: The penne a quill, the Writer an Apostle, but the Inditor the Holy Ghost. This bindes us to beleeve and obey these sacred writings. Qui scripta non credit, scripta sentiet: He that will not beleeve what is written, shall feele what is written. Lege historiam, ne fias historia: Read the historie, lest thy selfe be made an history, and an ensample to the reading of after-times.
2 The Apostles did prefixe, not suffixe their names, according to our custome in our familiar letters. Let no man herein taxe them with a proud prelation: for where Gods Spirit is the dictator, wee must looke for no complements. And though in themselves they were the most humble men upon earth, yet being to write Apostolico jure, in the name of IESVS CHRIST, and to signifie themselves such as he had chosen to lay the foundation of the Evangelicall Church; it was fit and necessary, they should premention their names and Office. Paul endured all reproch to his owne person patiently, yet did still magnifie his Office. Ne contemptus Apostoli redundet in Evangelium: lest the contempt of the Apostle should prejudice the Majestie of the Gospell.
3 They prefixed their names, though upon them stucke some blemishes; to shew that albeit themselves were guiltie of manifold infirmities, yet the Gospell they delivered was pure from all imperfection. The blots of the Writers were no blots to the things written. Paul was a great sinner, Peter a greater: Apostacie in Peter, was greater than persecution in Paul; the one a sinne after knowledge, the other before; the one was done of ignorance, the other against conscience: yet Peter still speakes his name. Humane pens are dipt in the oyle of ostentation, not Scripturall pens: they spit in their owne faces. Moses wrote his owne incredulitie, David his owne bloudinesse, Ionas his owne repining at that mercie without which hee had beene most miserable. As if they acknowledged themselves not onely humano more errâsse, to have erred after the manner of men; but even impio more peccâsse, to have sinned after the manner of evill men. This they did; that none of GODS glory might cleave to their earthen fingers. Let this teach both you and us.
You of the Laitie, not to patronize your sinnes upon the example of others: as if you would fortifie your profanenesse from the infirmities of your Teachers. Lapsus Sanctorum ut non cadamus, non ut cadamus prabentur exempla. The falls of the Saints are recorded, not as warrants to encourage our wantonnesse; but as cautions to prevent and retard our precipices. 1. Wicked men love that in the Saints, which the Saints never loved in themselves, vices: and shal a man make their foile his jewell, their shame his glory? 2. Peccatum dicis, poenitentiam non dicis. Thou speakest of their sinnes, but not of their repentance. When Theodosius excused a foule fact, because David had done the like; Saint Ambrose makes this answer; Qui secutus es errantem, sequere poenitentem: Thou that hast followed David in his exorbitance, follow him also in his repentance. Hath thy mouth denyed with Peter, let thine eyes weepe with Peter. 3. They looke on the evill of good men, whereas they should rather looke on the good even of evill men. Noahs vertues are not Chams admiration, but his drunkennesse is his sport. Like flies, that skip over all the sound parts of the body, and light upon sores and ulcers. The Cloud that waited on the Campe of Israel, was light towards themselves, darke toward their enemies; it saved them, drowned the Egyptians. Let every Christian follow the light part; that shall guide him, the other will deceive him. 4. By disregard of the Ministers person, they evacuate the force of this Doctrine. Therefore GOD usually plagueth the contempt of his Preachers, by the invaliditie of his owne ordinance upon their soules. Mat. 10.12. When yee come to an house, salute it: and if the house be worthy, let your peace come upon it: but if it be not worthy let your peace returne to you. Let us rather take the best, than make the worst, of good mens lives.
Vs of the Ministerie, to preserve zeale and humility. 1 Tim 4.16. Take heed to thy selfe, and unto the doctrine. Attende tibi & doctrinae: tibi, quomodo vivas; doctrinae, qualiter doceas: To thy selfe how thou livest, to thy doctrine how thou teachest. But still after our best endeavours, to our selves weakenesse and shame, to GOD the blessing and glory, Cathedram habet in coelis qui corda docet: he hath a pulpit in heaven, that teacheth the soule, that toucheth the conscience. It is he onely that mellowes the heart, and softens it with fitnesse for the impression of any Sermon. Thus for his name; now for
His condition, a Servant. Hugo observes that he doth omit this Title in his former Epistles, which hee inserts here: but I doe not like his reason. Because, saith he, there he spake of persecutions and troubles, quae non oportet serviliter ferri, cùm sint dignittates, which ought not to be born with slavish cowardice, being rather honours than miseries. Indeed Christs Crosse must be borne Heroico animo, with a couragious mind: but still this sufferance rather insinuates, than exempts Service; for they properly belong to all those that faithfully serve God. 2 Tim. 3.12. All that will live godly in CHRIST IESVS, shall suffer persecution. They are laid on them, as it were by a fatall kind of destinie, because they are the LORDS Servants. For outwardly, Sunt prosperi peccatores, miseri Sancti: there are generally in the world poore Saints, and prosperous sinners. Neither is a filiall service (Patientiae impedimentum, sed ornamentum, sed adjumentum;) a thing that does hinder patience, but beautifie it and helpe it. This reason then wants the weight to be received.
Yet I confesse there may be something in it, and a cause may be rendred, why the Apostle here useth that formerly omitted Title. True it is, that when GOD dictates voluntas facientis, ratio facti; the will of the Writer is a sufficient reason of the scription. But in sacris literis nil casu fit; in the holy Scriptures nothing is done by chance: every word, syllable, point, hath the efficacie: no blot ever fell from the pen of the Holy Ghost. There be reasons, though our shallow understandings cannot reach them.
1 Perhaps this may be a reason: our blessed Apostle wrote this Instante obitu, knowing his dissolution to be at hand: as he confesseth, Verse 14. Knowing that shortly I must put off this my tabernacle, as our LORD IESVS CHRIST hath shewed me. Therefore hee comforts his owne soule in this title, as old Hilariòn did after him; These seventy yeares and upwards thou hast served the Lord, therefore now goe forth my soule with joy, &c. Thou hast served the LORD in life, in death hee will crowne thee. Luke 2.29. LORD, now lettest thou Thy Servant depart in peace, according to thy word.
2 Perhaps in regard of others hee useth it: for he writes of the comming of CHRIST to Iudgement; which time shall be a blessed day to those, whose consciences can witnesse with them that they have served GOD. When rebells shall be cast to the prison of rebells; then Euge bone & fidelis Serve; Mat. 25.21. Come thou good and faithfull Servant, enter thou into the joy of thy LORD. Then all hearts shall confesse; It was not in Mal. 3.14. vaine, nor without profit, that we have Served the Lord: for Ver. 17. they shall bee mine, saith the LORD of hostes, in that day when I make up my jewels; and I will spare them as a man spareth his owne sonne that serveth him. Then shall yee returne and discerne betweene him that serveth God, and him that serveth him not. Servit Christianus, Servat Christus; man serveth GOD, GOD saveth man, when the wicked shall acknowledge the godly, with groning and anguish of spirit; Wisdom. 5.4. we accounted his life madnesse, and his end without honour: now he is numbred among the children of God, and his lot is among the Saints. Thus as on earth, Serviens ad Legem, saepe fit Index; the Sergeant at law is often made a Iudge: so that yee that have followed me in the regeneration, Mat. 19.28. when the Sonne of man shall sit on his throne, yee shall sit upon twelve thrones, judging the twelve tribes of Israel.
3 Perhaps because the time of his Service was almost now ended; and therefore he might more boldly stile himselfe the Servant of Christ. For, let not him that puts on his armour boast, but he that puts it off. Hee may now looke sweetly both waies, with comfort to his life past, with joy to his reward to come. Pulchrum est ante obitum consummari vitam: It is good for a man to acccomplish his life before he ends it. Beatus juvenis qui benè vivit, sed magis beatus senex qui benè vixit: The Young man is happy that lives well, but the Old man is blessed that hath lived well. Praise the Marriner that brings the vessell safe into the Haven: Blessed Soule, that hath past the apprentiship of service, and is now gone to bee made free in glory. There are two speciall observations involved in this Title Servant, Christs excellency, and the Apostles humility.
1. This extolls the dignity of Christ, that so famous an Apostle creeps to him on the knees of lowlinesse; Lord, I am thy Servant. The world esteemed him Esa. 53.2. without forme or comelinesse; and when they see him without beauty, that they should desire him. The Psalmist speakes in his person; Psal. 22.6. I am a worme, no man: a reproch of men, and despised of the people. 1 Cor. 1.23. To the Iewes a stumbling block, to the Greekes foolishnesse. But Peter stiles himselfe Servum Crucifixi, the servant of him that was crucified. Indeed the service of Christ is the honour of the Christian. Our Saviour admitted and accepted this just honour: Ioh. 13.14. Ye call me Master, and Lord; and ye say well, for so I am. Many in the World arrogate great dignitie to themselves, because so famous men are their servants. Ahasuerus might vaunt of his Vice-roys, the Turke of his Bassau’s: But let all Scepters be laid downe at the foote of the Lambe, all sheaves bow to the sheafe of Ioseph; all crownes be subjected to him, that is crowned with unspeakable glory for ever.
2. This is a cleere remonstrance of Saint Peters humility; a famous Apostle; some have given him more, the primacie of the Apostles: yet what’s his owne Title, a Servant of IESVS CHRIST. The godly are no further ambitious, than to belong to CHRIST. There is great suit to bee retained in the service of Princes: but the best is to serve the Prince of Princes. What neede hee wait upon a channell, that may dwell by a whole River? Or serve him that serves, when he may serve him that reignes? A poore estimation of our selves, gives us the richest estimation with God. 1 Sam 15.17. When thou wast little in thine owne sight, wast thou not made the Head of the tribes of Israel? When thou wast little I then made thee great. Abraham sayes, non sum dignus: I am not worthy, &c. God dignifies him to be the Father of them that beleeve; Act. 1.23. When the lot was to be cast for an Apostle to supply Iudas roome, two were appointed; Ioseph and Matthias. Ioseph trinominis, of three appellations: Ioseph, the sonne of rest; Barsabas, and Iustus, sir-named so for his equity. Yea more, he was Frater Domini the LORDS brother. Matth. 13.55. Are not his brethren Iames and Ioses, &c. that is, Christs neare kinsman. Mathias but twice named in the Scriptures; both times in that one Chapter, Acts 1. yet the lot fell upon Matthias. Matthias signifies a little one: so the Gospell appointed for the day of his feast and memorie, commends little ones, Mat. 11.25. Thou hast hid these things from the wise, and hast revealed them to babes, to little ones. Notwithstanding the great titles and priviledges of the other, GOD sent the lot upon the little one, it fell upon Matthias. He that seemes little in his owne eyes, is the greatest in GODS account. It hath beene the humble and blessed acknowledgment of the Saints, that they are servants. Though we be new borne to our fathers Inheritance, yet now we are in our Nonage. Gal. 4.1. The heire, as long as he is a Child, differeth nothing from a servant, though he be LORD of all. Men make difference of their friends, children, and servants; GOD none. His friends must serve. Ioh. 15.14. Ye are my friends, if yee doe whatsoever I command you, children must serve, even Marke 3.11. the Sonne must serve him. Every Christian souldiours Scutchion must be Patience, and his motto, I serve: yea, not only Saints, but Angels are glad of this title. Hebr. 1.14. Are they not all ministring Spirits, sent forth to minister for them, who shall be heirs of salvation? Revel 22.9. when Saint Iohn would have worshipped before the feet of the Angell, he replied, Rev. 22.9. See thou doe it not, for I am thy fellow servant. And let me goe yet higher; the naturall Sonne of GOD, and that by an eternall generation, put on him a serviceable nature; Phil. 2.7. He took on him the forme of a Servant. He was so formed, so habited to service, that he endured all sorrow, and fulfilled all righteousnesse. Art thou better than Apostles, better than Angels, better than the Sonne of GOD himselfe, Oh proud dust, that thou despisest the title of a Servant!
I cannot so briefely passe over that, wherein we must dwell all our lives, the service of GOD; let me consider in it three things; the liberty, the dignitie the reward. The libertie must be weighed both in the will of the Agent, and in the freedome of the Action.
It is a voluntary Service; constrained obedience is not worth GOD-a-mercie. The wickedest reprobates, yea the very devils must needs serve GOD; but can expect no wages, but hell. We know there is a necessitie, that shall draw him against his will, whom command cannot lead with his will. A te fiet, or de te fiet; but still Fiet. Either GODS will shall be done by thee, or be done on thee; but howsoever it shall be done in thee. Therefore the noble disposition is led, not forced: they are slaves, whom the feare of plagues onely terrifies from rebellion. But this Servant willingly puts his necke into Christs yoke: he denies his owne lusts, his owne gaines, his owne pleasures, his owne selfe. Mat. 19.27. Behold we have forsaken all, and followed thee. A good Servant hath these properties: a quick eye, a listning care, a ready foote, a working hand, an honest heart.
A quicke eye; attending the least becke of his commander. Psal. 123 2. As the eyes of servants looke to the hands of their masters; so our eyes waite upon the LORD our GOD. Paul speakes of ὀφθαλμοδουλείᾳ eye service. Col. 3.22. Servants obey your Masters, not with eye-service, as men-pleasers. This is a fault with men: but let us serve our GOD no longer, no further than he sees us: it is enough, his eye is never off our hands, our hearts, Psal. 139.7. Whither shall I goe from thy spirit? or whither shall I flie from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold thou art there: if I dwell in the uttermost parts of the sea, even there shall thy hand lead me: if I say, the darkenesse shall cover me, even the night shall be light about me. Heaven hath the presence of his glory, earth of his providence, the sea of his wonders, the darkenesse of his light, hell of his power; no where to avoid his sight. Heaven, earth, sea, hell; all places named but Purgatory; perhaps God is not there. If he fills all places, and not Purgatory; rather than doubt his Omnipresence, I will beleeve there is no Purgatory.
A listening eare; such a one as Eli taught Samuel to find, when God calleth; speake LORD, for thy servant heareth.
A ready foote: Fidelis obedientia nescit moras; an obedient servant makes no delayes. Gods spirit often useth the phrase of rising early: Abimelech rose early to tell his dreame: Gen. 20.8. and 22.3. 1 Sam. 1.19. Iob 1.5. Abraham rose early to sacrifice his Sonne: Elkanah and Hannah rose early to worship God: Iob rose early to sanctifie his children. We say with the sluggard; Modò Domine, modò; by and by, LORD: Sed istud modò non habebit modum: this same dilation hath no measure. Gratia ab officio, quod mora tardat, abest; the service shall find no thankes, that found no readinesse. A good worke, the longer it stickes in our fingers the lesse acceptable.
A working hand: the life of service is worke, the worke of a Christian is obedience. The Centurion describing his good Servant, said no more but thus, Mat. 8. I bid him doe this, and he doth it. He that worketh not, is not Gods labourer, but his owne loiterer. We are all either Masters of servants, or servants of Masters; or servants to the State and commonwealth, or commanders of such servants: some may be all of these, all are some of these. We know what we require of our servants, what our Masters required of us. It were an easie thing to be a servant, if service consisted onely in kissing our hands, in making curtesies, in taking wages and wearing liveries. Many weare Christs livery, all live upon Gods trencher: but most have gowty fingers, they will do no work in Gods service. There is an habituall service; so the slave while he eates or sleepes, is in service still. But the actuall service pleaseth God; which consists in Luke 1.75. holinesse and righteousnesse before him. Many thus call themselves, but God doth not call them so. It is an everlasting rule, Rom. 6.16. ye are his Servants to whom ye obey. There is much service in the world, but it is to a wrong Master; but such can God point out, and put out; and order it, like Iehu; when he inflicteth vengance on the world; 2 King. 10 23 not one Servant of the Lord be among them. If any thinke to passe in the crowd, and presse among Gods servants, without their cognisance, the wedding garment, a question shall be asked them, whereat they shall stand Mat. 22.12. speechlesse; How came you in hither?
An honest heart; and to make up this is requirable the accession of two things, Sanctitie and Resolution.
For Sanctitie; GOD that hath given thee a whole heart will not be served with a peece of it. Some make shew Servire, when indeed they study Saevire; as Herod, let me come to worship the child, when he meant to worry the child. They are like the Philistins Temple; there is the Arke, but Dagon too. Or like the Temples of Aegypt, faire without, but within full of Crocodyles. The eye is in the Pulpit, the heart in the Warehouse. Rotten kernels under faire shells: full of Herods and Naamans exceptives; In this forbeare us. What shew soever be made, oportet aliquid intus esse, there must be some hidden good within. The oake that is rotten at the heart, will never be good for building. Say to the hypocrite, as Simon Peter did to Simon Magus; Act. 8.21. Thou hast no part nor lot in this comfort: for thy heart is not right in the sight of God.
For Resolution; there must bee no reasoning, no disputing; let no man dare to Iob 13.3. speake to the Almighty, or desire to reason with God. It is too farre, if with Ieremie, any man put him to his Ier. 12.1. Wherefore; wherefore doth the way of the wicked prosper? Abraham told not his wife, when he went to offer Isaac. Paul Gal. 1.16. conferred not with flesh and bloud, when he went to preach among the Heathen. The Iesuites commend blind obedience: and call the Novices that examine their impositions Quae ristas. They exact a condition of their inferiours, as Nahash did of the Gileadites, that they may thrust out their 1 Sam. 11.2. right eyes: otherwise allow them no covenant of peace: yea they put out both the eyes of their people. To God this blind obedience is good taken in that sense, without asking a reason. When man commands, enquire Quid, not Quis; what is bidden, not who bids. When God commands, consider, Quis, not Quid; who charges, not what is imposed. Beleeve what God saith, though in our thought impossible: doe what he commands, though in our judgement unreasonable. Galerius maximus seeking to pervert that blessed Cyprian to idolatry, wish’d him before sense of punishment to bethinke himselfe; Cave ne perias; take heed, you doe not cast away your selfe. His answer was short, but resolute; In re tam iusta nulla consultatio. the case is so cleare that it refuses deliberation. Say, goods, liberty, life it selfe is hazarded, yet God can reward all. The Apostles were cited by Christ to Ierusalem, and commanded not to depart thence, Acts 1.4. but to waite for the promise of the Father, to receive the Holy Ghost: They never alleadge; Is not this that Ierusalem which was a provocation to anger from the first building? the slaughter-house of the Prophets? the common sinke or sewer of all sinnes: yet wet with the bloud of our Master Christ? why Ierusalem? Is not any other place fitter? no, they dispute not, but goe thither with joy, what danger or unlikely hoods soever might affront them, they put on the resolution of Hester; Si pereo, pereo; if I perish, I perish. But there can nothing bee lost, that wee piously trust God withall.
For the liberty of this Service, know that Gods servant is the greatest Freeman. 1 Cor. 7.22. He that is called in the Lord, being a Servant, is the LORDS free-man. Aug de Civit 10. Lib. 4. Bonus etiamsi serviat, liber est: malus etsi regnet, servus est: The good man is free, though he serves: the evill is bond, though he raignes. Nor is the vicious person the slave of one man: but Quod gravius est, tot dominorum quot vitiorum: which is more grievous; he hath so many masters, as he hath vices. Vis ut serviat caro tua animae tuae? Deo serviat anima tua: Debes Regi, ut possit regere; Wouldest thou have thy flesh servethy soule, let thy soule serve God; thou owest to thy King the right of government. Serve therefore willingly, and be free continually.
For the dignitie of this Office, the Saints have ever had a holy pride in being GODS servants; there cannot be greater honour than to serve such a Master as commands heaven, earth and hell: Non reputes magnum quod Deo servias, sed maximum, quod ipse dignatur te in servum assumere: Doe not thinke thou doest honour GOD in serving him; but thinke how GOD honours thee, in vouchsasing thee to be his servant. David could not study to give himselfe a greater stile, than Psal. 116.16. O LORD, truely I am thy servant; I am thy servant, and the sonne of thy hand-maid: and this he spake, not in the phrase of a humane complement, but in the humble confession of a Christian. Yea, so doth our Apostle commend this excellencie, that (if wee note it) he sets the title of Servant, before that of an Apostle: first Servant, then Apostle. Great was his office in being an Apostle, greater his blessing in being a servant of Iesus Christ: The one is an outward calling, the other an inward grace: Damnatur Apostolorum unus, servorum nullus; There was an Apostle condemned, never any servant of God: Iudas preached to others, not to his owne heart; he healed their bodies, not his owne soule; wrought miracles upon others, not upon himselfe; cast out devils, yet himselfe was cast out as a devill. All which justifies that of Samuel, 1 Sam. 15.22. To obey is better than sacrifice, and to hearken than the fat of Rams. Prophets have beene excluded; many say, Matth. 7.23. Lord, Lord, we have prophecied in thy name; to whom it is answered, I never knew you; depart from me yee that worke iniquity. But never were Servants excluded; for the other, their booke and clergie cannot save them; It will be demanded of them at that day; Non quid legerint, sed quid egerint, non modò quid dixerint, sed quomodo vixerint. Bern. Not what bookes they have read, but what life they have led; not what they have taught others to doe, but what they have done themselves. God by this title commends Iob, the greatest man of the East: Iob 1.8. Hast thou considered my servant Iob? Paul cals Iames the Lords Brother, Galath. 1.19. other of the Apostles saw I none, save Iames the Lords brother. Iames cals himselfe the servant of Christ, Iam 1.1. Iames a servant of God, and of the Lord Iesus Christ; quite leaving out the remembrance of that other stile If it were such a noble priviledge to be a servant to Caesar, and free of the Roman State; that the Act. 22.28. Captaine confessed, with a great summe of money he obtained that freedome: what an honour is it to serve the King of kings? The good Emperour Theodosius held it more noble, to be membrum Ecclesiae, than caput Imperii; to be a member of the Church, than head of the Empire. It is better to be Gods servant, than Lord of all the world. This is the Dignity; now for
The Reward, it is immense and glorious. Eccles. 33.24. Bread, correction, and worke are for a servant. For bread, God gives us our daily bread; wee are all at his keeping. For correction, Heb. 12. he chastiseth us, because he loveth us. For worke, Matth. 21. he sends us to worke in his vineyard: we have from him Protection and Provision. For protection, Rom. 8.31. If God be with us, who can be against us? For provision, Luke 15.17. Even the hired servants of my Fathers, have bread enough, and to spare. But what is all this to that future glory, which was from everlastingnesse prepared for those servants! I know, they doe not ever speed best in this world: out of a related story let me draw this conclusion in earnest. A servant convicted of some misdemeanour before a magistrate, besought some favour for his masters sake. Why, whom doe you serve, said the magistrate? I serve God, said the delinquent: with that his mittimus was quickly made; away with him, hee scoffes at authoritie: not long after a great Lord sends for enlargement of this his servant: the magistrate upon the receit of the letters, sends in all haste for the prisoner; of whom he frettingly demands, why he told him not that he served such a Lord: The servant answered, because I thought you cared more for the Lord of heaven: you say, this is but a fable: you count him a foole that makes it a morall. O utinam tantummodò fictum, non factum diceretur: would God it were but a tale, and that our courses did not justifie it well though our reward be short on earth, let us looke for it with comfort in heaven. Ambrose said on his death-bed, we are happy in this, we serve a good Master. Iohn 12.26. Where I am, saith Christ, there shall my servant be: and if any man serve me, him will my Father honour. If we have done good and faithfull service to him, we shall heare him say to us; Mat. 25.21. Well done good and faithfull servants, enter into the joy of your Lord: and this joy be to us all. An Apostle: here he specifies his office. Apostle. Where observe two things:
First, he joynes together Service and Apostleship; and that for two reasons: 1. To distinguish and exemplifie his calling: for every man that is a servant of God, is not an Apostle of Iesus Christ. Hebr. 5.4. No man taketh this honour to himselfe, but he that is called of God. There must be a Calling; or else Sinne will answer when it is questioned, as Satan did when he was conjured, Act. 19.15. Iesus I know, and Paul I know, but who are yee? Christ himselfe did not preach publikely, till he was declared by God to be Doctor mundi, the great Prophet of the world: and had his confirmation from heaven, with Hunc audite. Neither is it enough to say, we are all Priests, Revel. 1.6. so we might say we are all kings, and turne rebels. There must proceed a mission and commission; or else whosoever runnes abroad, had better have stayed at home. 2. To shew that Apostleship was a matter of service; as an honour, so a burden. None are called into Gods harvest, but Mat 8.38. labourers: Christ never bade us pray for loyterers and lookers on. As earthly Kings have some servants in ordinarie, other extraordinary: all Christians are Gods sworne servants extraordinary; so vowed in holy Baptisme, to serve him all the dayes of our life. By professing the true faith wee weare Christs livery, and by exercise of charity, the cognisance of that livery. Iohn 13.35. By this shall men know that ye are my Disciples, if you have love one to another. Princes and Preachers are Gods servants in ordinary: the Magistrate is (as it were) a finger of Gods hand, the Minister a Steward in his house. Though in a large sense all are the Lords Ministers: and it is usually said to those three States, Tu supplex ora, tu protege, tuque labora: The Prince must governe all, the Priest pray for all, the people worke for all. Yet strictly this office, as it hath especially the name of Ministery, so it hath the nature, for it consists in Service.
Secondly, it was the custome of the Apostles to magnifie their office. So Paul to the Romans. Rom. 11.13. Inasmuch as I am the Apostle of the Gentiles, I magnifie mine office. And this they did the rather to weaken the credit of false intruders. 1 Cor. 9.1. Am I not an Apostle? am I not free? have I not seene Iesus Christ? Our Saviour himselfe accepted this honour. Iohn 13.13. Ye call me Master and Lord, and ye say well: for so I am. Is the terme [Minister] contemptible to any? That Christ who must save you, or you shall never be saved, cals himselfe a Minister, Matth. 20.28. The Sonne of man came not to be ministred unto, but to minister. If therefore men must Honorare bonum Dominum, etiam in malo servo, are bound to glorifie the good master even in the evill servant: and not onely to know 1 Thess. 5.13 them, but to esteeme them very highly in love for their workes sake: Then much more 1 Tim 5.17. let the Elders that rule well be (yes they are, but also be) counted worthy of double honour.
Of Iesus Christ: here he declares his master, where three collections arise:
1. They were Apostles of Christ, for none ever called themselves Apostles of God the Father: because Christ himselfe only was Apostolus Patris, the Fathers Apostle. He had other pastors under him, but he was that Great Shepheard and Bishop of our soules. He sent others, but Him hath the Father sent.
2. Christ onely hath authoritie to make Apostles: he chose them to the worke, that could enable them to the worke. Therefore none ought to take this charge upon them, unlesse they be either mediately or immediately called of God.
Some have no calling either of God or men, but runne on their owne errand.
Ier. 23.21. I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied. Let them that set them on worke, pay them their wages. Ioh. 10.1. He that entreth not in by the doore into the sheepfold, but climeth up some other way, the same is a theefe and a robber. Either like the Sodomites they cannot find the doore: or like the Iesuites they will not find the doore. These later have runne so farre as the Indies, but who sent them? Impiger extremus currit mercator ad Indos: these merchants went not to fetch sheepe to Christs fold, but to sheere their wooll and flay their skins. They were not Apostles, but Alchymists, they went to fetch gold. I have heard much talke of their miracles; if I had all faith, even to remove mountaines; I could not beleeve them. But whatsoever their miracles were, I am sure their moralls were naught. The poore Indian refused (after all their commendations of celestiall glory) to goe to heaven, if the Spaniards should be there.
Some are called of GOD without man, by an immediate vocation. So were the twelve Apostles by CHRIST in his state mortall, Paul in his state immortall. Acts 9.
Some are sent of men without God: so Iason and Menelaus sought the Priesthood by unlawfull meanes of Antiochus: so Ieroboam made his priests. Alliance, Favour, Simonie have brought men of bad learning and worse living into the ministery. Which made one to say, that horses were more miserable than asses; in that horses went post to get asses preferment.
Others are sent of God by man; so Iosua was ordained of God by Moses, Timothy and Titus by Paul, the Bishops in Crete by Titus. Rom. 10.15. For how shall they preach, except they be sent? They that in these dayes goe without this warrant, climbe in at the window: and that we know is no faire possession of the house. Qui ingreditur per fenestras, ejicietur è soribus: he that enters in at the windowes, shall be cast out at the doores. God seales his approbation of the Churches calling, and answers it in the conversion of many soules. So that an industrious Pastor may say to his people; 1 Cor. 9.2. If I be not an Apostle to others, yet doubtlesse I am to you: the Seale of my ministery are ye in the Lord.
3 They came not in their owne name, but in Christs; an Apostle of Iesus Christ. 2 Cor. 5.20. We are Ambassadors for Christ, and GOD doth beseech you by us. We are sutors, not for ourselves, but for him: desiring to 2 Cor. 11.2. espouse you to one Husband, and to present you pure and chast virgins to Christ. We preach not our selves, but Christ, neither our owne glory, nor our owne gaine. Not our owne glory: God is glorified in our infirmities. Woe unto us if we arrogate that, whereof God is so jealous that he will not give it to another. Not our owne gaine, we would then take any profession rather than this. There is no calling wherein a man may not live better, and grow rich sooner. A cluster of Law is worth a whole vintage of any other profession. Indeed in Rome, and throughout the Papall Iurisdiction, where respect of gaines, not of paines, guides mens dispositions; where little learning, and lesse honestie will serve to beare up, and to beare out much worship, more wealth: there great riches is in Clericall hands: It is their maine policie, by blowing up other states to enlarge their owne. Like the flouds that made warre against the woods; Esl 4 15. let us subdue them all, and make us more countryes. But for conscience; not a Pope preached these nine hundred yeares; yet I hope they have not beene poore. They have not Peters net to catch the soules, but Peters hooke to take all the fishes that have silver in their mouthes. It is said of Leo 10. that whereas others were only Popes but whiles they lived, he was Pope many yeares after he was dead Sacra sub extremâ si forte requiritis horâ, Cur Leo non potuit sumere; vendiderat. Iohn 22. left behind him two hundred and fifty tunne of gold: so that one wrote of him, Erat pontifex maximus, si non virtute, pecuniâ tamen maximus: Whatsoever he was in pietie, he was the chiefe Priest in mony. They inveigh against us for providing for our owne lawfull wives and children: yet admire themselves for providing for their harlots, and bastards, and minions. They come into the Church, tanquam ad auream messem; as it were to a golden harvest. The Friers were so long wilfull beggers, that they had beggard all the Christian world. The Iesuits hate all other Orders but the Capuchin: because the Capuchin askes nothing, the Iesuite would have all. Their artillery hath beene thus wittily described; the Capuchin Friers shooting from the purse, the Franciscans a little wide off it, the Iesuites hitting it in the midst. 1 Cor. 9.11. I know who said, If we have sowen unto you spirituall things, is it a great matter if wee shall reape your carnall things? yet let us winne your soules, though we, never have your purses: the gaine of one soule is greater than the Indies: 1 Thess. 2.19. For what is our hope, or joy, or crowne of rejoycing? Are not even ye in the presence of our Lord Iesus Christ at his comming? yes, ye are our glory and joy.
To them that have obtained like precious faith with us, through the righteousnesse of God, and our Saviour Iesus Christ. Here he comes to the persons to whom this Epistle is written: wherein consider six circumstances:
The Generalitie of the persons, Qualification of this generalitie, Excellencie of this qualification, Equalitie of this excellencie, Meanes of this equalitie, Ground of this meanes, To them, all them. That have faith. Precious faith. Like with us. Have obtained it. Through the righteousnesse of God, and our Saviour Iesus Christ.
To them, all them; here is the Generalitie of the persons, for the word is indefinite. This is called a Generall Epistle; not in a metaphoricall sense, as Paul cals the Corinthians; 2 Cor. 3.2. ye are our Epistle written in our hearts, knowne and read of all men: or as one cals Christ, an Epistle sent us from God the Father. Or as August. in Psal. 90. conc. 2. cals the Scripture, Gods Letter or Epistle sent us hither, de illa civitate unde peregrinamur: from that Citie to which we travell. But in a proper and usuall meaning; a letter of a friend sent to his friends. It is called a generall Epistle; not onely: 1. Because the doctrine contained in it, is orthodoxall and catholike. 2. Nor because the use of it is generall; even to us, aswell as to those to whom it was written. But, 3 because it was not directed to any one man; as those of Paul to Timothie, Titus, Philemon: of Iohn to the elect Lady, and Gaius; no, nor to one particular Church, as those of Paul to the Romans, Corinthians, &c. But to all the Saints, and worshippers of Iesus Christ, howsoever distressed, wheresoever dispersed, or whensoever despised; to all them that with humble faith, and sincere repentance secke our Mediatour.
For with God is no respect of persons; Iohn 1.29. Behold that Lambe, which takes away the sinnes of the world. Act. 13 26. Men and brethren, children of the stocke of Abraham, and whosoever among you feareth God, to you is the Word of this salvation sent. There is no difference of countrey, of condition, of estate. All which are exemplified by our Saviour Christ, Matth. 8. upon the Iew and the Gentile; the Leper and the Centurion. For Countrey, the Leper was a Iew, the Centurion a Gentile. For Condition, the Leper a man of peace, the Centurion a man of warre. For estate, the Leper poore, the Centurion rich. I know the greater danger is to the rich, and the sweeter promises are made to the poore: yet let not the poore presume, nor the rich despaire. The one may be pauper in arca, pauperior in gratia; poore in money, poorer in grace: the other may be Dives in seculo, yet ditior in Domino; rich for this world, yet richer for the world to come. Gal. 3.28. There is neither Iew nor Greeke, bond nor free, male nor female: for yee are all one in Iesus Christ. To them all, let no man deny his soule this comfort.
That have Faith. Here is the Qualification. The definition and excellencie of this Grace I referre a little further. Here that we may a little conceive the nature of it, we finde it often called a Hand; and that for two reasons: 1. As the hand fastens hold upon the object, to which the heart directs it: so faith apprehends Christ with his blessed merits, whereby we are onely saved. 2. As the hand is fittest for operation, and doth execute that businesse which no other member of the body can. So faith worketh godlinesse, and produceth those effects which no other grace in the soule can. For this purpose it hath an Instrument, Galath. 5.6. Faith worketh by love. The hand can receive a gift of it selfe, but it cannot cut a peece of wood without an Instrument: but by the helpe of that it can divide or fashion it to pleasure. So Faith can receive Christ into the heart, that most excellent Iohn 3.36. gift of God the Father: but for the duties of the Law, Faith of it selfe cannot produce them. Ioyne love to it, and then it can: for Faith working by love performes all duties to God and man. Now of this Hand there be five fingers, which for methods sake we may order according to the letters.
There is Fruitfulnesse, it is not barren: for Iames 2.20. faith without workes is dead: Nudifidians are Nullifidians. We will never take her for a true Lady, that hath not her Gentleman-usher before, and her servants following after. If you see not Repentance going before Faith, nor workes attending on her, know it is not shee. Opera pinguescunt fidem; Luther. Aug. Bern. good deeds doe batten Faith. Fides appellata est ab eo quod fit. Faith hath the appellation from doing. Two syllables sound when we pronounce Fides. Prima est à facto, secunda à Deo. The one is derived from Fact, the other from GOD. Interrogo te utrum credas, dices Credo. Fac quod dicis, & fides est: Doest thou beleeve? Yes, I beleeve. Doe what thou sayest, and that is faith. Wee may call Faith a Vine, Vertues the Branches, Workes the Grapes, Devotion the Wine. False faith is like a sandie earth; raine it never so much, no fruit ariseth.
There is Appropriation of CHRIST: by faith hee is made ours, by love we are made his. It was a peece of the Philosophers meditation, that Totum in se habet homo, qui se habet: the beleever addes, Se habet qui Christum habet; Christum habet qui fidem habet, & in Christum credit. That man hath all in himselfe that hath himselfe, he hath himselfe that hath Christ, and he hath Christ that hath true faith. 1 Iohn 5.4. This is the victory that overcommeth the world, even our faith: yea, more, it overcomes Christ himselfe. The world is overcome by faith, because it cannot withstand it: Christ is overcome by faith, because he will not withstand it. Christ in a duell overcame the Devill, Matth 4. a Canaanitish woman so overcame Christ himselfe. He yeelded, Mat. 15.28. O woman, great is thy faith; be it unto thee even as thou wilt. This is able to smooth his countenance though it be frowning; to tye his hands though they be striking. The Lion of this world raged long, and still rageth, 1 Pet. 5 8. seeking whom he may devoure. Revel. 5 5. The Lion of the Tribe of Iuda conquered him: now Faith conquers the Conquerour. Quanta fidei vis, quae vincit Leonem, omnes & omnia vincentem? How great is the power of faith, that overcomes him who overcame all? Thus is God pleased to let Faith have an holy victory over himselfe: he loves this sanctified violence, and bids Faith wrastle couragiously with him, like Iacob; permitting his Almighty selfe vinci, vinciri; to bee conquered and manicled from executing deserved vengeance. So Iob: Albeit thou kill mee, yet I will trust in thee; and because (saith God) thou dost trust in mee, I will not kill thee. It were honour enough for faith to Heb. 11.33. subdue kingdomes, but to atchieve the kingdome of heaven! enough to stop the mouthes of Lions, but to vanquish that roring Lion, and to 1 Pet. 5 9. resist him! enough to quench the violence of elementary fires, but to deliver from the eternall fire of hell! enough to escape the edge of mens swords, but to escape the sword of GODS Iustice. O the matchlesse vertue of Faith!
There is Imitation of Christ: Faith hath two eyes; one lookes to Christs merits that we may be saved; the other to his righteousnesse that we may be sanctified. In Imitation there be two things, Zanch. Action and Affection. Action, for it is not enough to commend and admire the patterne, but we must follow it. Affection, for it is not enough to forgive because wee cannot revenge. This is no sufficient imitation of Christs love; for hee can, if hee please, bruise sinners to peeces, and Psal. 2 9. breake them with a rod of iron. But wee must forgive with a minde to forgive, and give almes with the minde of charity. Faith doth not thinke that heaven will fall into the lap, but endeavours to worke out salvation, not without feare and trembling: and seekes to follow Christ to blessednesse, the same way that he went thither.
There is trust in Christ; for there can be no faith in him without trust and dependance on him. This point throughly examined, would call in question many mens faith. The covetous worldling dares trust Christ to raise his body, and to save his soule, and to give him the Kingdome of glory hereafter: but he dares not trust him for his daily bread here. The fowles are fed, and the flowers are clothed by him; and will yee vex your soules with sollicitous cares? If yee doe, may not Christ say truly, that ye are Matth. 6.30. of little faith? Shall wee trust God with our jewels, and not with the box? As if thou durst not commit thy children to his protection; thou scrapest up wealth with the hazard of heaven and eternall peace: yet if thou be questioned concerning thy salvation, thou answerest, thy trust is in Christ. This is a false and deceiving faith; take heed, lest whiles he doth grant thee that wherein thou dost not trust him, worldly riches; he take away that wherein thou dost trust him, everlasting joy.
There is honouring of Christ: no man ever beleeved on him, but he desired to honour him. It is fit hee should looke for glory from us, so well as wee looke for glory from him. We honour the King under whom we enjoy our owne with peace: we honour the Physitian that preserves the health of our bodies: wee honour the Souldier that defends us from our enemies: O how much more should we honour him that saves our soules! 1 Cor. 6.20. we are bought with a price, therefore let us glorifie him both in our bodies and spirits, for they are his. These be the five fingers of Faith, let us lay hold on Christ in life, he may lay hold on us in death, and beare us up in his holy hand to everlasting glory.
Precious Faith; Here is the excellencie of this qualification. As Athens was called Greece of Greece, so Faith may be called the Grace of Grace. It is Precious in regard of the Object, the Subject, the Act, the Effect, the Vse.
In respect of the Object; which in a larger acception is the whole Scripture, whereof every parcell must be beleeved, without diminution or addition. Strictly this is Christ, who is not onely the Word of God, but God himselfe in the Word. I am the way, the truth, and the life. Non est quâ eas nisi per me: Aug. Tract. 22. in Ioh. Iohn 6. non est quô eas nisi ad me. LORD, how shall we goe? Thou art our way: whither shall we goe? Thou hast the words of eternall life. There is no way but by him, no light but from him, no life but in him. CHRIST is a mutuall hand; to the Father one, another to us. An hand to the Father, by which he reacheth us: an hand to us by which wee reach the Father. The Fathers mouth whereby hee speakes to us, our mouth whereby wee speake to him: our eye to see by, foot to goe by; our pillar of fire by night, and cloud by day, guiding us thorow the desart of this world. It is a precious faith that layes hold on this precious object. Rom. 10 9. If thou confesse with thy mouth the LORD IESVS, and shalt beleeve in thy heart, that God raised him him up from the dead: (not onely dead, for so the Iewes beleeve him; but risen againe, for that is the faith of Christians: if thou have this faith) I tell thee from Paul, and Paul from GOD, to the comfort of thy soule; thou art presently justified, and shalt be everlastingly saved. Rom. 10.11. For the Scripture saith, (it is not the promise of man, but the assurance of GOD) whosoever beleeveth on him, shall not be ashamed. Gal. 6.14. God forbid I should rejoyce in any thing, save in the Crosse of our Lord Iesus Christ. There is nothing wherein men usually rejoyce, but the faithfull find it in Christ. Doth any man glory in knowledge? 1 Cor. 2.2. I desire to know nothing among you, but Iesus Christ, and him crucified. This is the blessed knowledge; for it is Iohn 17.3. eternall life. Doth any man glory in honours? It is Christ that hath made us Revel. 1.16. Kings. Doth another glory in Riches? Christ is a treasure never failing; and Iohn 1.16. of his fulnesse have all we received. In libertie? CHRIST hath Luke 1.74. Delivered us out of the hands of all our enemies. In Princes favours? The King of Kings accepts us in him; Eph. 1.6. He made us accepted in the beloved. All good things are to be found in him; therefore he is a Precious object, and this a Precious faith.
In respect of the Subject; the seate of faith is in the heart; Rom. 10.10. with the heart man beleeveth unto righteousnesse. It is not placed in the mind and understanding onely, but in the will and affections. Faith as Notitia, a knowledge, resides in the mind; as Fiducia, an assured perswasion, in the will. It is not a prattle of the tongue: Herods tongue belies his soule. Heming. Dicitis quod creditis, non facitis quod dicitis. Men say what they beleeve, doe not alway doe what they say, nor is it a floting opinion of the braine, a contemplative speculation of mysteries: but a certaine perswasion of the heart. There is a forged faith, and a forced faith: forged in heretickes; who will beleeve no God, but one of their owne making. They beleeve all that they doe beleeve, Sua side, non ecclesiasticâ, non catholicâ; with a faith of their owne, not with the faith of the elect, of the Church. No oracle, no article of holy faith, but they will conceive it, and receive it, their owne way, or not at all. Hoc non fidei, sed perfidiae: this is rather an art of treacherie, then of faith. Forced in devills; they acknowledge from their owne horror, and against their wills, that there is a GOD. It was the relation of a reverend Divine concerning an Atheist in England. A young man was a Papist; but soone fell in dislike of their superstition. He became a Protestant, but that did not please him long: England could not content him, he reeles to Amsterdam: There he fell from one Sect to another, till he lighted upon the Familists: the first principle they taught him was this; There is no God. As indeed they had need feare up their conscience, and damme up all naturall light, that turne Familists. Hereon he fell to a loose life, committed a robberie, was convicted, condemned and brought to die. At the execution he desired some stay, uttering these words; Say what you will, surely there is a GOD; loving to his friends, terrible to his enemies. Even the lewdest reprobates, that spit in the face of heaven, and wade as deepe as Iesuites in bloud, yet they shall have a forced faith. Though perhaps they say for the time, as Nero: Verebor esse cùm faciam, Deum? When Seneca reproved him for his vices, and bad him live, ut facta superi comprobarent; that GOD might approve his actions: He answered, Stulte, verebor esse cùm haec faciam, deos? Thou silly man, shall I feare there is a God, when I goe about my villanies? But they shall one day beleeve and feele: there may be Atheists on earth, there are none in hell: no sooner come thither, but they know to their endlesse sorrow, that there is a GOD. De Iustif. lib. 1 cap 15. Bellarmine saith, that the faith of reprobates and devills, est recta & vera fides ex parte objecti; is a right and true faith in regard of the object. And De unico Bapt. contr petil. cap. 10. Augustine. comparing Peters confession, Matth. 16.16. Thou art Christ the Sonne of the living God: with the devills acknowledgement Marke 1.24. I know who thou art, even the holy one of God: saith, that though Peter for this was commended, and Satan expelled: albeit the same confession was beneficiall to the one, and not to the other: In utrisque tamen non falsa, sed vera; non neganda, sed agnoscenda; non detestanda, sed approbanda. Yet the faith in both was not false but true; not to be denied, but acknowledged; not to bee detested, but approved. Let this faith be granted true, so farre as it goes; yet as it hath many other differences, so this one especially. The faith of reprobates and devills is compelled ex evidentia signorum, by the demonstration of the signes; faith of the elect ex evidentia Spiritus, by the evidence of the Spirit. Theirs against their wills, ours from the ground of our hearts; for that is the seat and subject of all approved faith.
