Thomas Adams
VERSE 13.
THe Apostle had formerly professed a good resolution; faithfully to sow in their hear us the seed of life. Now lest any man should thinke his carefulnesse a meritorious or supererogative worke, himselfe confesseth it to be no more than just. Iustumasse arbitror, it is but the payment of a due debt. And this not due for a while, but during life; So long as I am in this tabernacle. But it is granted, a••• they know the truth, and live in the faith; yet they may be a-sleepe; I will therefore stirre them up, for living men may sleepe. But what, is there a new lesson to bee given them? No, that I need not, but even rubbe over the old, by putting them in remembrance. Here he seemes to backe his diligence by certaine arguments; they are foure in number, and forcible in nature; derived Ab Equitate vocationis; I thinke it meet. Opportunitate Temporis; As long as I keepe this tabernacle. Securitate Hominis; To stirre you up. Necessitate Monitionis; By putting you in remembrance.
The consideration of his owne office and calling moves him to it: it is a meet and = thing for him to observe it, and the neglect were to do a manifest injurie to God, to his Church, and to his owne conscience. Secondly, the opportunity of the time moves him; for this life is but a Tabernacle, and will not stand long; and therefore he resolves to apprehend occasion as it is offered, and to thrust in his sickle while the harvest lasts. Thirdly, the Security and dulnesse of men moves him; who are naturally so averse and stupid, that they had need be stirred up, rowsed from their slothfull couch, and by all instigations be set forward to religion. Lastly, it is the use of his office, and due exercise of his calling, alwaies to put them in mind of their last reckoning: and he cannot answer the neglect of it to the Iustice of God, who hath set him over them for that purpose,
I thinke it meet.] This is the first argument or motive: the nature of his office binds him to it Aequum est agere, quod Personam & conditionem deceat: but this is imposed upon us, by him that sent us; therfore it is most unjust to with-hold it, Esa. 62.6. Yee that are the Lords remembrancers, be not silent. The precept is negative in sound, affirmative in sense. For this [Not] excluding the privation of speech, answereth after a sort to an Infinitans: in logicke admitting any thing rather than silence. Be not silent, is not onely, Speake; but implies a continuall speech: for when a man ceaseth to speake, he is silent. 2 Tim. 4.2. Be instant in season, and out of season. Not that Timothie should breake through the rules of discretion, to preach at all times in themselves unseasonable. For there is a time to keepe silence. Eccl. 3.7. There is a time to speake, and a time to keepe silence. But opportunè volentibus, importunè molentibus: in season, to them that will heare: out of season, to them that will not heare. Bee not silent, hold your peace: hold the truth, hold your faith, hold your profession, hold your zeale, hold your innocencie; hold not your peace. Tenuisse silentia clerum; Oh it is the basest Tenure any Minister can hold his living by.
But it may be objected, that it is wisedome to be silent. Many have surfeted by eating, none by forbearing: many have sinned by speaking, no man by holding his peace. God shall judge many a one Ex ore suo, out of his owne mouth. And, Iam. 3.2. If any man offend not in word, the same is a perfect man. Now he that saies nothing, offends not in word. But we take not silence in a metaphysicall consideration; as a meere privation. Non entis nullae sunt operationes: that which hath no being, hath no working: and he that saies nothing, saies no harme. But we take it in a legall consideration; as a cursed omission; or neglect of that should have beene performed. As he that is bound to worke, shall give an account of his idlenesse: so he that is bound to speake, shall answer for his silence. As the darkenesse in Aegypt, was a darknesse that might be felt: so silence in a Preacher, is a silence that will be felt: it shall smart to the quicke. There are graces Personall, and graces Ministeriall. Personall graces are essentiall to a Christian, accidentall to a Minister; as Faith, Hope, Charitie, Temperance, and the like. And these serve especially for the good of the receiver, the person in whom they dwell: in a second degree for the good of others. But Graces ministeriall; as Preaching, exhorting, comforting, discerning of errors; confuting them, &c. respect him that hath them in the last place and principally tend to others benefit. 1 Corinthians 12.7. The manifestation of the spirit, is given to every man to profit withall. If wee hold our peace, we first wrap our selves in a criminall mischiefe: because silence directly crosseth our vocation. A silent Preacher implies as harsh a contradiction; as a darke light, a dumbe cryer. Next in a Penall mischiefe: and that either of the greatest privation or losse in this life; the tabe and consumption of our graces and gifts. Zach. 11.17. The Idol shepheard that leaveth the flocke, shall have his arme cleane dried up, and his right eye utterly darkned. Matth. 25.28. Take the talent from him. Or of the most grievous position of paine, and vexation of sense for ever; the bloud of the lost being required at their hands, so long as there is a seat of Iustice in heaven. Therefore saith Paul; vae mihi, si non evangelizavero; Woe unto me if I preach not the Gospel. The Ministers silence doth encourage the peoples going to hell, Lam. 2.14. Thy Prophets have seene for thee false burdens, and causes of banishment: but they have not discovered thy iniquity, to turne away thy captivity. It is a maxime in the civill Law; Qui non improbat, probat: Consentit, qui tacet; he doth allow that doth not disallow; and he that holds his peace, Numb. 30.4. gives his consent. There is a case. The father that heares his daughters vow, wherewith she binds her soule, and holds his peace; consents that it shal stand. A mute indeed is no vowell, but a mute among vowells cannot avoid the office of a consonant. Prov. 29 18. Certainly a disable Minister is a grievous plague to the people. Where is no vision, Gregor. the people perish. Tot homines quotidiè occidimus, quos ad mortem ire tacentes videmus. We kill daily so many men, as we see going to destruction, and say nothing to. Act. 20.20. Paul protested that he had kept backe nothing which was profitable to the Church: and from hence inferreth, Ver. 26. that he was Pure from the bloud of all men. Mundus ergo a sanguine eorum non fuisset, si eis Dei consilium annuntiare noluisset, Gregor. He could not therefore have beene pure from their blood, if he had not diligently taught them the Gospell. So, Verse 27. himselfe gives the reason of this Purenesse; Because I have not shunned to declare unto you all the counsell of God. Ezeck. 3.18. The unwarned sinner shall die in his iniquity; but his bloud will I require at thine hand. So that to be guiltie of silence, is to be guilty of murder. Lord, we cannot speake so well as we should; yet alwaies give us grace to speake so well as we can.
So long as I am in this tabernacle.] This is his second argument or motive; the opportunity of the time urgeth him. I cannot rise from the dead to admonish, therefore I will doe it in the time of life, which is the due and afforded season. There is no preaching in the grave, therefore Quamdiu sum in hoc tabernaculo. Here observe three things.
First, every thing hath the time to be done. Ioh. 4.23. Hora est nunc; The houre commeth and now is, Psal. 1.3. The tree planted by the rivers of water, brings forth his fruite Tempore suo, in his season, Eccl. 7.17. Be not overmuch wicked; why shouldest thou die Tempore non tuo, before thy time, 2 Thes. 2.6. Antichrist shall be revealed, Tempore suo, in his time, Ioh. 2.4. Nondum venit hora mea; my houre is not yet come; I must doe my workes, Tempore meo, in my owne time. Gal. 6.9. In due time we shall reape. If this be neglected, the Angell sweares, There shall be no more time, Rev. 10.6. Few men doe marke what time is more than your Vsurers: they marry Time and Mony together, and so breed an everlasting generation of Interests.
Secondly, that therefore every man must doe good in his time. Gal. 6.10. While we have time let us doe good to all men. Let us heare the great Shepheard and Bishop of our soules. Ioh. 9.4. I must worke the workes of him that sent me, while it is day: the night commeth, when no man can worke. Opportunitate nihil faelicius, amitti nihil facilius. Occasion is happily taken, easily lost. While a Minuter is in his tabernacle, let him preach: he is now a moveable, hereafter he shall be fixed. There shall be no Sermons in heaven, for there all are full of grace: there shall be none in hell, for there all are past grace: therfore ἐφ᾽ ὅσον, So long as I am in this tabernacle I will preach. Psal. 88.10. Shall thy loving kindnesse be declared in the grave? or thy faithfulnesse in destruction? Shall thy wonders be knowne in the darke? and thy righteousnesse in the land of forgetfulnesse? But if there be no preaching in hell, how then is it said. 1 Pet. 3.19. that CHRIST went and preached to the spirits in prison? I answer; there is no nuntiation of the Gospell; howsoever there may be a proclamation of judgement, and a declaration of CHRISTS power; a publishing of what the reprobates have lost by not beleeving on him. Augustine objects; if there be any preaching in hell, what needed so much regard to it upon earth? Preaching on earth is to beget repentance: if there could be any in hell, it were but to encrease vengeance. Therefore remember thy Quamdiu: preach while thou mayest, lest God stoppe thy mouth before thou wouldest. Tremble at that fearefull Iudgement, Revel. 16.10. They gnawed their tongues for paine. Their tongues were once tyed up with gaines, there they shall be loosened with paines. Flattery made them (like that shamelesse Sycophant, that licked up the Emperours spittle) to licke the sores and vices of their maintainers, therefore they shall lambere flammas, licke those unquenchable flames.
Thirdly, observe, that the Apostle compares his life to a Tabernacle; a little shed or tilth, wherein the immortall soule dwels. The metaphore is taken from souldiers, Pilgrims, and Shepheards: who for the better expedition of their affaires, are said to have Sedes non fixas, moveable seats. We are Souldiers, and must dwell in tents, till we have got the victory. We are travellers, and must sleepe in Pavilions, till we come to our Citie. We are shepheards, and must lodge in the fields, in the folds, to looke to our flockes: till the drought consume us in the day, and the frost by night; and our sleepe depart from our eyes, Gen. 31.40. This teacheth us the frailenesse of our life; which is still moveable from one part of the earth to another, till it be removed to heaven, there it shall abide immoveable for ever. Nihil firmum infra firmamentum: There is nothing firme under the firmament: but above there is immobile regnum; A kingdome which cannot be moved, Hebr. 12.28. Why art thou proud, O man, that considerest thy selfe? Cujus conceptus culpa, nasci miseria, vivere poena, mori angustia; Whose conception was sinne, birth a misery, life a punishment, and death a torment. The soule indeed that dwels in this Tabernacle, is an = guest: Dei inspiratione condita, similitudine insignita, cruore redempta, fide decorata, spiritu adoptata; Created by Gods hand, formed to his likenesse, redeemed with his bloud, beautified with his grace, and adopted by his Spirit. She requires not soft lodging, and curious food of thee; but thy bodies obedience to her, that she may give obedience to Christ: that she be not forced to serve, which should rule: Dominam ancillari, ancillam dominari; For the servant to rule, and the mistresse to serve, is a preposterous overture.
Men live without considering themselves; Vnde, ubi, quomodo, quo; whence they came, where they are, how they doe, whither they goe: that all these Mathematicall lines have earth for their center. Whence came we? from the earth. Where are we? upon the earth. How live we? unworthy of the earth, or any blessing in it. Whither goe we? to the earth: Terram terra tegat; Earth to earth. We are composed of foure Elements, and they strive in us for the mastery; but the lower gets the better, and there is no rest till Earth have the predominance. Yet wicked men live, as if there was no earth to devoure their bodies, nor gulfe lower than earth to swallow their soules. Mans life is a sparke, a breath, a smoake: a sparke in the heart, a breath in the mouth, a smoake in the nostrills. A drop of water will quench that sparke, a little haire can choake that breath, a little aire take away that smoake. Look to thy wayes, thou livest in a Tabernacle, quickly dissolvable: the Dart may light upon thee next. When Harrald, King of Denmarke, made warre upon Harquinus, and was ready to joyne battell; a Dart was seene flying into the aire, hovering this way and that way, as though it sought upon whom to rest. When all stood wondering to behold what would become of this strange prodigie, every man fearing himselfe; at last the Dart fell upon Harquinus head, and slew him. This Dart of Death is ever hovering; watch, for thy turne will come.
To stirre you up.] This is the third motive to his diligence; an argument fetched from the securitie of men; who sleepe till they be wakened, and when they = wakened, sleepe againe: therefore they need Stirring. Wicked ones are dead, weake ones sleepe, even the best have their naps. To the first you may crie as lowd as the Idolatrous Priests did to Baal; but they will not waken. To the second, though we call once and againe, they will not stirre; but let us give them no rest. He that to such a one knockes not mainely, knockes vainely: at last they will rise. Luke 11.8. Because of our importunity they will rise. To the last an easie stirring serves: his nap is not so long, nor his sleepe so deepe; but Cor vigilat. Cant. 5.2. I sleepe, but my heart waketh. An Oxe hath strength enough, but dulnesse withall; there must be a goad to pricke him on. The spirit is ready, but the flesh is heavie: we must be stirred upward, and spurred forward. Every good Sermon hath in it two things; a Bridle, and a Spurre. To meet with two dispositions in men; Inclination to evill, aversenesse from good. For the former precipice; there is a bridle, for the latter; dulnesse a spurre: hi pressi, illi repressi; these must be strained, those restrined. Some runne so fast as they can from Christs Ensigne, and treacherously confederate with his adversary Satan; these be desperate offenders. Others will not oppose him, so, nor take part with him, but cowardly stand and looke on. Like the cursed inhabitants of Meroz, Iudg. 5 23. that came not to the helpe of the Lord against the mightie. If a man could borrow of the one a little swiftnesse, to quicken the others lazinesse: and of the other a little coolenesse, to allay the formers heat: this might make up a reasonable and indifferent temper.
Vpon the whole face of the earth there is an universall slumber: as Sardi though shee lived, but shee was dead: So men dreame they are awake, but indeed they are fast asleepe. I doe not say, the Vsurer, Drunkard, Oppressour, the sacrilegious are asleepe; for mortui sunt, they are dead. But I see professours of religion slumber; acquiescere lucro; over-give themselves, though not give over themselves, to the world: Doe you thinke they will ever be brought to heaven without stirring? No, it is well if perpetuall punction can drive them to compunction: if often repeated rules can worke any amendment. We call, and cry, and thunder; yet still complaine as Aeneas for his Creûsa: Nec quicquam ingeminans, iterúmque, iterúmque vocavi. Rom. 10.21. All the day long have we stretched forth our hands, and lifted up our voices. Paul told his Thessalonians, that he had no need to write unto them touching some duties, 1 Thess. 4.9. O that we could say so of our people. Eccles. 12.11. The words of the wise are as goads: now the Spirit of God infuse into us that wisdome, that our words may be as goads, to provoke and stirre you up to your owne salvation.
By putting you in remembrance. This is the last motive, drawne from the necessitie of often preaching and writing; otherwise how should they bee stirred up? wherein we may consider two things; the necessitie of the ministery, and the nature of that dutie.
For the former, there must be Remembrancers, that by them salvation may be conveyed to us: by them as Instruments, not of them as Principals. Illi non tribuunt, quae per illos tribuuntur; They doe not give that of themselves, which the Lord doth give by them. Luke 15.22. Dixit Ministris, Proferte stolam: He said to his Ministers, Bring forth the best roabe. Though GOD gives you the roabe of salvation, yet by their hands. But you thinke, you have pick-lockes to open heaven doores, though they be not opened by us. Iohn is the voice of the Cryer, CHRIST is the Word that doth crie: he that despiseth vocem clamantis, the voice of the Cryer; despiseth verbum clamans, the Cryer himselfe. Now this necessitie is not Infallibilitatis, sed ordinis; Not of infallibility, but of order: GOD can save us without it, but he doth not. Iohn Baptist must give water, or CHRIST will give no bloud. Rom. 10.14. How shall they beleeve on him, of whom they have not heard? And how shall they heare without a Preacher? They must needs forget, that have none to put them in remembrance. A people is never neerer their woe, than when they suspend their Preachers. Mic. 2.6. When they say to their Prophets; Prophecie not. The Citie is in hazard, when they have tyed up the alarme-bell. Newes came to a Towne once and againe, that the enemie was approaching: well he did not approach. Hereupon in anger, they enacted a law, that no man on paine of death should bring againe such rumours, as the newes of an enemie. Not long after the enemie came indeed; besieged, assaulted, and sacked the Towne. Of whose ruines nothing remaines but this proverbiall Epitaph; Here stood a Towne, that was destroyed with silence. We have too many such townes; God keepe them from such a destruction.
For the other; every true Minister is a Remembrancer. 1 Tim. 4.6. If thou put the brethren in remembrance of these things, thou shalt be a good Minister of IESUS CHRIST. Of these things put them in remembrance. It is a civill terme, proper to civill officers. 2 Tim. 2.14. 2 Sam. 8.16. Esay 36.22. Iehoshaphat the sonne of Ahilud was Recorder. There is mention made of Ioah the sonne of Asaph the Recorder. The Recorder is a prime Office, well knowne in this Citie. This the Apostle here naturalizeth to the Church, and signifies Ministers to be Recorders. This Remembrancing or Recording, is not a publication at randome, but a Commemoration; or a fetching backe of some forgotten thing. The proper principle from whence it proceeds, is no other facultie of the soule, but the memorative. The proper object is not occurrents of all sorts, but occurrents past.
You see now a Preachers errand: it is not a new invention, but an ancient Record enrolled in the memory. As Saint Iude speakes. Verse 3. Of the Faith which was once delivered to the Saints. Once, not so much Ratione temporis, at one season: as Ratione perfectionis, in respect of the perfection: so given once, that it needs never be given againe. We invent no novelties, but remember you of that which was delivered to us. That good thing which was committed unto thee, keepe. 2 Tim. 1.14. Quod tibi creditum, non quod à te inventum: quod accepisti, non quod excogitasti: [cuius] autor non esse debes, sed custos; That which was intrusted to thee, not invented by thee: which thou hast received, not conceived: whereof thou art not a founder, but a keeper. Yea, CHRIST himselfe added no new precepts to the Law, Lyrinens. but revived and explained the old. Therefore he used to say, It is written; and that written Law he expounded. But it is objected. Iohn 13.34. Novum mandatum; A new Commandement give I unto you. This was not Nouum, sed novatum; not new in it selfe, but rather renewed: there being the addition of a new Spirit, that helpes our infirmities. For, 1 Iohn 2.7. I write no new Commandement unto you, but an old Commandement which you had from the beginning. But the preaching of faith is called Nova Iustitia, a new Righteousnesse. I answer, It is not a contrary Righteousnesse to that the Law required, but a different conveyance of Righteousnesse. Both require a Righteousnesse; the Law an inherent, the Gospell an imputed Righteousnesse. The Decalogue, without contradiction, is still that Magna Charta; to which as their common Principle all doctrinall conclusions are reducible. Eccles. 12.13. The conclusion of the whole matter, is, Feare GOD, and keepe his Commandements; for therein is the whole dutie of man. In Arithmeticke, when we once passe the number of ten, the latter numbers, though multiplied to millions of millions, •re but compounded resumptions and repetitions of the former. When the workes of GOD were crowned with their Makers approbation; Behold, it is very good: all the inventions of men were but surveyes and discoveries, all actions but imitations; Nil novi sub sole; There is no new thing under the Sunne. Eccles. 1.9. The thing = hath beene, it is that which shall be. Is there any thing whereof it may be said, See, this is new? It hath beene already of old time before us. All are but remembrances of his worke, but rehearsals of his praise. So after the full and perfect delivery of GODS Word; all praises are but like the hundred and fifth, the hundred and sixth, [and] the hundred and seventh Psalmes; Rehearsall Psalmes: or as David especially entitleth the eight and thirtieth Psalme, Memorandum; A Psalme of David to bring to remembrance. All prayers, but like the Levites in the ninth of Nehemiah; Rehearsall prayers. All Sermons, but like Stephens in the seventh of the Acts; Rehearsall sermons.
But there are some, that thinke to disparage all Sermons, and shift off hearing, with this objection; Nil dictum, quod non dictum prius; nothing can be said, but that hath beene said. And when any good Instruction is commended, they thinke by this exception to disgrace it. Grant that all is the same for the matter; yet for the method, I am sure there are many things now spoken, that were never spoken before. Some of later times have averred, that all manner of Vsury is lawfull: this was never said before. The Devill himselfe durst not have beene so impudent, as to have broached this in those ancient and purer times. Others have published, that Tenths are not due to the Church, Ex jure Divino: now for fourteene hundred yeeres after Christ this was never spoken. The Church would have denied her blessing to such a sonne, yea, refused him for her sonne, that should have said it. As Christ said in the case of unjust Divorce, Matth. 19.8. Non fuit sic ab initio; From the beginning it was not so. We see opinions newly broached, that were never heard of before. There are daily productions of new acts, never done before. The blowing up of a State with Gun-powder; whosoever speakes of it, speakes of a thing never spoken of before. Can your selves thinke new thoughts, speake new words, execute new acts; and yet cannot we preach new Sermons? Is there a necessitie, that all suggestions of Gods Spirit, and contemplation of man, must be disgraced for being old? Indeed we desire to tell you of the old Righteousnesse, but we are faine to wine your nice and curious attentions by new formes and methods. Matth. 13.52. The good Scribe bringeth out of his treasure things new and old. What careth a wise man whether the Balme be new or old, so his wound be cured by it? Let it bee old or new, a present instruction, or a repetition, it is sufficient if it may profit your soules.
To conclude, all our Sermons are but Remembrances, and our selves Remembrancers. We can doe no more, we can doe no lesse. Act. 4.20. We cannot but speake the things which we have seene and heard. We cannot; not that it is absolutely impossible: but first for Outward congruitie of reason and law: for Id possumus; quod jure possumus; We can doe, what we may doe. And then for Inward resolution; the Word being as burning fire shut up in our bones, that makes us weary of forbearing, Ier. 20.9. Or like new wine, which if it have no vent, will burst the vessels, Iob 32.18. I cannot, that is, I will not: love as strong as death, necessitates me: Mori possum, tacere non possum; I can die, I cannot hold my peace. Esth. 4.16. Howsoever I will speake; If I perish, I perish. There is great need. Satans remembrancers are abroad in every corner: marke how they vouch their precedents. Ezra 4.15. The adversaries of Ierusalem slander her to Artaxerxes, that she is a rebellious Citie, Seditious, and hatefull to Princes and Provinces. Iohn 19.7. The Iewes coloured their murther with a legall proceeding; We have a law, and by our law he ought to die. These Instruments of the Devill speake, and shall we hold our peace? Doe they remember you of carnall things, and shall not we remember you of the LORD IESUS? The silence of a Remembrancer in the Kings Exchequer, may diminish the Kings Revennews: and by the same fault, wee may shorten the Lords commings in. It is true indeed that his glory can finde other issues; but to our shame. Esth. 4.14. If thou hold thy peace, God will send deliverance another way; but thou and thy fathers house shall be destroyed. No, pray you for us, that the doore of utterance may be opened unto us: yea, Lord, doe thou open our lips, and our mouth shall shew forth thy praise. Our hearts shall meditate, our lips shall speak: and may the words of our lips, and the meditations of our hearts, be alwayes acceptable in thy sight; O Lord our strength and our Redeemer.
