2 Peter 1:4 (part 1 of 2)

I Should come immediately to these words, but that in the former building there was a peece of timber left out now to be inserted. It was the knowledge of our Caller. Now this point of knowledge (to avoid multiplicity of discourse upon the same argument) may fitly be considered in the word of connexion, that knits the verses together; δι᾽ ὧν, whereby. But first I will let the words fall into parts by distribution. In the whole verse we may observe:

A Conveiance, and herein the Instruments, whereby. Materialls, Promises. Latitude of them for Quantitie, Great. Quality, Precious. Forme, a deed of gift; Hath given. Inheritance, Partakers of the Divine nature. This is qualitative, and may be exemplified in a seven-fold relation; as Servants of a Master. Subjects of a King. Sonnes of a Father. Fellowes of a Societie. Members of a Head. Branches of a Tree. Spouses of a Husband. Deliverance wherein consider the Discoverie of danger, The corruption that is the world through lust. Recoverie from that danger, Ye have escaped it.

Whereby. Wee begin first with the Instrument, and so are fitly mette with the point which before escaped us. For this (whereby) stands like a Ianus, looking both to the matter past, and to come: the matter past was the knowledge of Christ, which was to this place reserved, that we might have good occasion to perpend the vertue of it. Whereby. The summe of the point is this; The true knowledge of CHRIST is the meanes, whereby are conveyed to us all the promises of mercie. One was of opinion, that a Philosopher excells an ordinary man, so much as an ordinary man excells a beast: but every true Christian excells a philosopher as much as a philosopher does a dunce. They scarce knew God in his creatures, we know God in his CHRIST. Ignoti nulla cupido; as we say, uncouth, unkiss’d: we must looke before we like, discerne before we can desire. Mine eyes have seenethy salvation, sayes old Simeon; therefore Nunc dimittis, now lest thy servant depart in peace, My corporall eyes have seene thy man-hood, my spirituall eyes have seene thy God-head; which is thy salvation: salutare suum, as giving it: and salutare meum, my salvation, as receiving it. Neither is this Salutare Singulare; but whosoever hath seene and knowen this salvation, by his eye of faith, will earnestly desire it: as Stephen saw the Lord Iesus at the right hand of God, therefore longed to come to him, video, venio.

There is no pleasure so sweet as knowledge, no knowledge so sweete as that of religion, no knowledge of religion so sweet as that of CHRIST: for this Ioh. 17.3. is eternall life to know God, and Iesus Christ whom he hath sent. There is no entring into heaven without Matth. 7.21. doing the will of God: there is no doing it without knowing it. If first ye know these things, happy are ye if ye do them, Ioh. 13 17. Ignorance is not then the mother of devotion, but the grandmother of irreligion. Let us never thinke that God will accept our verdict at the barre, when we give it up with an Ignoramus. Let us therefore use the meanes to get knowledge. 1. Read the Scriptures, that’s Gods will, there’s knowledge, Iohn 5.39. 2. frequent the Temple, that’s his house, there’s knowledge. Psal. 37.17. I thought to know this, but it was too hard for me; Vntill I went into the Sanctuary of God, then I understood it. 3. Resort to the Communion, that’s Gods maundie, there’s knowledge: this 1 Cor. 11.28. shewes the Lords death till he come. 4. Consult his Ministers, for the Priests lips preserve knowledge: there heare Gods oracle: yet after all this, glory not in thy knowledge.

Quamvis Sceva satis per te tibi consulis, & scis, Disce docendus adhuc. Horat.

Hee that is proud of his knowledge, is a prodigie; for hee hath the gowt in the wrong end: others have it in their feete, he hath it in his pate. They that saw most of God, saw but his hinder parts: and in glory, when we shall see him face to face, it shall not be a Comprehensive, but apprehensive knowledge. It is not possible for men or Angels to know so much of God, as he knows of himself. Only the blessed Trinitie fully knows it selfe in the unitie of Deitie. We have now scientiam aptam a fit knowledge: then Scientiam adaequatam, a knowledge proportionate to our perfection.

But every man pleads his knowledge; let him then shew it in the effects. Scientia conscientiam dirigit, Conscientia scientiam perficit, knowledge directs conscience, conscience perfects knowledge. Abused knowledge will enhaunse judgement and punishment: for this, were the sinnes of the Iewes, caeteris paribus, greater than the sinnes of the Gentiles: because in Iury God was knowne, and his Name great in Israel; it was not so with other nations, neither had the Heathen the knowledge of his lawes. The sinnes of us Christians, other circumstances being matches, are greater than the sinnes of the Iewes, because our knowledge is more. They had but an Aspersion; line to line, here a little and there a little: we have an Effusion, Acts 2.17. I will powre out of my Spirit upon all flesh. Gal. 4.6. Now after you have knowne God, how turne you againe to those beggarly elements? will you sweare, that know you should not sweare? will you defraud, that know you should deale justly? Eph 4.20. Yee have not so learned CHRIST. If Barbaria wring her hands for knowing so little, beware least Christendome rend her heart, for knowing so much to so little purpose. Knowledge doth elevate or lift up the soule: but if it be abused, it shall give her the greater fall. Because the precipice is from on high, like starres that the red Dragons taile swoop’d from heaven; it shall fall like an Angell of light into utter darkenesse, validiora exempla, quàm verba: deeds prove more than words: never tell me your science, shew to me the fruits of your good conscience. Albeit your words be never so lowd, if your workes be lewd: though you were sonnes of thunder; yet a cracke in the Instrument will spoile the sound; as Iupiters adulterie did even among children discredit his thunder. Our knowledge without holinesse is like Vriahs letters that contained his owne death, 2 Sam. 11. To such they are letters of bloud, commendations to Satan. As that servant in the Comedie; Egomet tabellas detuli, ut vincirer? Have I brought letters to bind my selfe? so these two, discoyned, commend a man to hell; Goe bind him hand and foote, and throw him into utter darkenesse. Sinne even in ignorance is a tallent of lead; but sinne in knowledge is a milstone to sinke a man to the lowest. Bona noscere, et mala facere; to know good, and doe ill, makes a mans owne mittimus to hell. Among arts the mathematickes are most commended, because they stand upon infallible demonstration, you thinke your selves good artists in Christianitie, and professe good knowledge in religion; let me see your mathematickes, some demonstration. Shew me thy faith by thy workes; there’s a demonstration. Let your light so shine on earth, to the glory of your Father in heaven; there’s a demonstration. Feed the hungry, releeve the poore, there’s another demonstration. Give me this mathematicall part of divinitie, that consists in demonstration. Non in fictis, sed in factis: non in lectione sed in dilectione, Aug. This parcticall part is the object of mans eye: we cannot see the knowledge in your braines, but by the workes of your hands. You must doe, if you would be sure you know: and you must know if you would be sure of comfort.

Great and precious promises. From the Instrument we passe to the materialls conveighed; Promises. This is the conveighance of the Gospell, therefore it is called a covenant; Faedus promissionis; the covenant of promise. The law gave monaces; the Gospell gives promises. It was the condition of the law, Doe this and live: it is the Promise of the Gospell; Beleeve and thou shalt bee saved. Indeed they had promises under the law, but not by the law: for whatsoeuer was promised in the old Testament, belongs properly to the new. Lex imperat, fides impetrat: the law came by Moses, and by the Law death: Grace comes by IESVS, and by grace life, Cajetan sayes truely of the Law, that it does claudere sibi subditos sub peccato; praecipiendo, non adjuvando; That it shuts up all those are under it, under sinne; by commanding, but not by helping. But the Gospell brings mercy; Promittit, immittit; offert, affert; to our houses, to our hearts. Irenaeus, to some of his time that asked, Quid novi attulit Christus; What new thing Christ: brought with him into the world; answered, Illum cuncta renovasse; That he had made all things new, 2 Cor. 5.17. Old things are passed away: behold, all things are become new. He fulfilled the old Prophecies by his new workes: ceased the old Sacrifices by his new Sacrifice: abolished the old Sacraments, those bloudy ones of Circumcision and Occision, by his new Sacraments: gave us a new Commandement, a new Testament: puts in the roome of old menaces, new Promises. And these new things are Virtute majora, utilitate meliora, actu faciliora, numero pauciora; For vertue greater, for profit better, for use easier, for number fewer. Our faith is more lightsome to beleeve in Christum missum; theirs, more obscure, in Christum promissum, Kilius. Gal. 3.21. But is the Law against the promises of God? God forbid. For if there had beene a Law given, &c. whereto then serveth the Law? yes, it hath a civill and a religious use: Civill, to restraine us from, and chastise us for sinnes: and for this cause it is honoured even of the Politicians of the world, who though they will not themselves beleeve the Gospell, yet would have other men observe the Law, for their owne peace and tranquilities sake Religious, for it is our Schoole-master to bring us to Christ, Galath. 3.24. Now the office of a Schoole-master is double, Dirigere, & corrigere: so the Law doth direct to good workes, and corrects for evill workes. Aret. It reveales sinne, that as in a glasse wee see our misery, and the penaltie due to transgression. It is a corrosive laid to an old sore, not to heale the sore, that’s not the act of a corrosive; but to eat out the dead flesh, to make it alive and sensible, that so our wounds may be healed by the Gospell. Therefore is not the Law contrary to the Promise; Subordinata inter se non pugnant; Things that are subordinate one to another, have a mutuall offi e of serving, not of contrarying one the other. Ideo datur praeceptum, ut praecipientis quaeratur auxilium, Leo. Therefore is the Law given, that we finding our owne disabilitie to keepe it, might have recourse to the Law-giver; to the sufficiencie of Christ. For the Law so humbles a man with the griefe of sinne, and terrour of Iudgement, that it sends him packing to Christ, 1 Iohn 2.2. If any man sinne, and the Law tells us, we have all sinned; wee have an Advocate with the Father, and this the Gospell shewes us, even Christ the Propitiation for our sinnes. It makes a man sing with David, Sweet, O Lord, is thy mercie. The Law may Exprimere peccatum, but it cannot Supprimere peccatum; expresse sinne, not suppresse sinne. For that were to invade the office of the Promise: the office of the Law is to kill, the office of the Promise to give life. Thus we have in the Gospell Promissum vitae, the Promise of life: the Lord give us faith to apprehend vitam Promissi, the life of the Promise through IESUS CHRIST.

Great and precious. Here is the latitude of these materials, in their quantity and quality. They are for quantity Great, exceeding great: for quality, Good, exceeding good, precious. Great, for they promise a thing no lesse than greatnesse it selfe; the love of GOD, an immense kingdome, the world invisible; in comparison of whose greatnesse this world it selfe is a Mole-hill: Precious, for if this temporall life bee held so precious, which wee know time must determine; how precious is that life which is equall with eternitie? If that life be so estimable, which is obnoxious to sin, and waited on with misery; in so much that all riches and jewels are rubbish in comparison of it. Iob 2 4. Skin for skin, yea, all that a man hath, will he give for his life; a truth from the father of lies: how precious is that life, where a man shall see nothing but what he loves, and love nothing but what he sees! The best way to exemplifie the Great Price of these Promises, is to instance in some particulars. Hereof the Word of Grace is abundant: but a man that would commend a Spring-water, needs not drinke up the whole fountaine, one or two draughts is sufficient. Take a taste from Math. 11.28. Come unto me all yee that labour, and are heavie laden, and I will give you rest: a great and precious promise; if we consider the Mover, the moved, and the motive. The Mover is Christ, Come unto me; not to the Mother, but to the Sonne; Non ad Dominam, sed ad Dominum, Not to our Lady, but to our Lord. Send not others, but come yourselves: come to no other but to me. The moved, all that labour and are heavie laden; that labour in your actions, are heavie laden in your passions, Ferus. That doe not carry sinnes like corke and feathers, lightly on your shoulders, but groane under the unsupportable weight, and send forth prayers mixed with teares for ease. Come, not on your feet, but your faith; not on your legs, but your lives. The motive, I will ease you, or give you rest. What; labour and grievous labour; a burden and an heavie burden; and yet I will ease you? a great and precious promise! The Physitian cannot say to his patient, I will cure thee: but thus farre, I will spare no invention of wit, no intention of will, no contention of power to helpe thee: onely the great Physitian of heaven can promise absolutely, I will ease thee. Psal. 55.22. Cast thy burden upon the Lord, and he will sustaine thee. Take another: Rom. 8.28. All things worke together for good, to them that love God. All things, not onely Gods good things, but even our evill things. Afflictions that are most bitter, shall make us better: the sharpest Rue shall bean herbe of grace. Yea, even our sinnes; for such is the goodnesse of God, that quod in poenam dedit, in salutem vertit; what at first he inflicted for a penaltie, he turnes to a mercy. Peccatum tristitiam peperit, tristitia peccatum conteret, Aug. Sinne first wrought sorrow, now godly sorrow shall kill sinne: the daughter shall destroy the mother: They shall worke, not like idle indifferents that doe neither good nor harme; but the first movers and makers hand sets them a working. Together; not singly and apart, lest their divided forces should drop and faint in their operation; but vis unita fortior; they shall συνέργειν, co-operate worke together, for the surer expedition of their intended businesse. Not in nocuum, to their hurt, as all things concurre to the wicked; for as the sea receives many fresh rivers, and sweet springs into it selfe, yet remaines salt and bitter still; so the ungodly are not made the better by Gods good blessings. Nor in neutrum, neither to their good nor harme; but to the glory of God, and the deare salvation of their soules. Here is a great and precious promise!

Now seeing these promises are such, let us affie them, and apply them: they deserve our faith and application.

For Affiance, if God so promise, let us trust him, Heb. 10.23. He is faithfull that hath promised: Woe to him that shall call Gods faithfulnesse into question. Yet there is a generation of men that object; what nothing but promises? Promissis dives quilibet esse potest: Every one can be rich in promising, though hee be poore and beggerly in performing. Who can live by promises? These must, with Thomas, feele, or they will not beleeve: they are led by sight and sense, not by faith: unlesse they have an ocular view, they care for no oraculous testimony, no miraculous power: here is nothing in hand, but nudum pactum, a bare and naked Promise. Thus stands the case with them; man hath a precious Iewell to sell, it is his Soule: God and the world come both to buy it. The world first steps in, and thrusts his bags into his hand, here is present possession. God comes and out-bids the world, for hee offers Grace, and Peace, and Glory: but withall hee craves day for the greater part of it, and gives nothing in hand but his Promise, his word, and some small earnest of the bargain. The worldling cries, a bird in hand is best, hugs his money that he hath: God he thinkes not so good a customer, he dares not trust him, perhaps he feares he will breake. Yet this same man will rather accept a reversion of some great Office or Estate, though expectant on the tedious transition of seven yeares, or on the expiration of anothers life, than in present a Summe of farre lessevalue. What folly is this, rather to take the idle vanities of this world in hand, than faithfully to wait upon Gods promise for the glory of heaven! O but we can satiate our selves with the profits and pleasures of this life, and yet take Gods word for the Kingdome of Heaven too. But I say, if a man, if a Minister, if a Prophet, if an Angell should tell you so, beleeve him not: for the Iudge of heaven and earth hath said otherwise. Ye cannot serve God and Mammon. Difficile est servare utrumque, impossibile est servire utrique. It will be very hard for a man to keepe both, it is impossible to serve both. The two Poles shall sooner meet, than the love of God, and the love of money. The very possession of the world is not halfe so sure as Gods promise.

For applying; seeing these promises are so precious, store thy heart with them: that which way soever the blow comes, Impavidum non improvisum feriat; it may assault thee without feare, not without foresight. Art thou molested with troubles? remember the promise; Ioh. 16.33. In the world thou shalt have tribulation: but bee of good cheare, I have overcome the world. And Psal. 50.15. Call upon me in the day of trouble, I will heare thee, and thou shalt glorifie me. All daies are troublesome; Man is of few daies, and full of trouble. Iob 14.1. but some are worse than other. That aged Patriarch-told the King or Aegypt; few and evill have the daies of thy servant beene: he had many evill daies, but some worse; when he lost Rachel his wife, Ioseph his son. The Thames hath alwais in it water enough to drown a man, but somtimes it is more tempestuous and raging than at others. As all times have their incident trouble, so there is one maine day of trouble: Ierusalem is threatned her Day of visitation. What shall we doe when this day of trouble comes? remember the promise; Call upon mee, saith God; I will heare and deliver thee. Do thy friends leave thee? maist thou complain with David, my neighbours hide themselves, and my acquaintance stood afar off? Consider the Lords promise; Heb. 13.5. I will never leave thee, nor forsake thee. What was spoken to Iohn. 1.5. Ioshua in particular, the Apostle interests every Christian in generall; the infallible promise of Gods inseparable presence. Art thou tempted? remember the promise; God will not suffer thee to be tempted above thy strength. If God remove not Pauls temptation, he will give him an equivalent helpe; my grace is sufficient for thee. Tentari sinet, superari non sinet. Doth the Law threaten thee with death for thy sins? remember the promise; there is no damnation to them that are in Christ Iesus, Rom. 8.1. Answer with Luther, Dominalex; Lady law thou comest not in season, I have nothing to doe with thee: thou art a bitter lady, but I have a sweet Lord. There is death in thy lookes, but there is salvation in the face of Iesus Christ: who is fairer than all the sons of men. The Law is all red, nothing but bloud, death, and fire in her lookes: Christ is white and red, of the purest complexion; Cant. 5.10. My beloved is white and ruddy, the chi fest often thousand. White in his owne innocency, ruddie with the sufferings for our sinnes. Such is thy mercy, oh blessed Saviour! let the Law doe her worst, be thou a true S. Christopher, and beare Christ in thy heart. In the Law is the menace of death, in Christ is the promise of life: we may say concerning any sinner, what Martha said of her Brother; Ioh. 11.21. Lord if thou hadst beene here, my brother had not died. Doest thou suffer affliction? remember the promise; if we suffer with Christ, we shall also be glorified with him, Rom. 8.17. The Saints are called from bleeding under the hand of persecution, to the marriage supper of the Lambe. Well may wee endure a bitter breakefast, even to bloud and death, considering that this supper of glory shall close up our stomacks. GOD makes his Church three meales, a breakfast, a dinner, and a supper. The breakfast was in the morning of the world, that’s the Law, somewhat sharpe; though they had assurance of Christ to come. The dinner is in the worlds high-noon, that’s the Gospell: here is good cheare the fat calfe killed, the Messiah slaine; yet like the Passeover, not eaten without sowre herbes; wee are faine to mingle our drinke with teares. The supper at night shall bee sweet, it is eternall glory: fitly called a Supper, because then begins rest for ever. After breakfast a man goes to his labour, so after dinner, but after supper to bed. The servants of GOD under the Law, the sonnes of GOD under the Gospell, must both labour, and worke out their salvation with feare and trembling: but at the Supper of glory workes cease. Rev. 14.13. Blessed are the dead that die in the LORD, for they rest from their labours. Lastly, doth the inevitable hand of death strike thee, must thou die? remember the promise; I am the resurrection and the life: whosoever beleeveth in me shall not die for ever, 2 Cor. 9.8. Iohn. 11.26. Let mee aske thy conscience, as Christ there did; Beleevest thou this? If thy heart can answer; yea Lord, I beleeve, &c. Send forth thy soule with joy, thou hast a promise that Iesus Christ will receive it. 1 Pet. 4.19. Commit your soule into the hands of a faithfull Creator in well doing. Here be great and precious promises; though thy memorie cannot retaine all that the Gospell proposeth, yet be sure to hold fast some: be not without some oile in thy lampe when the Bridegroome comes. Rich men that love themselves well, will have antidotes for sicknesse; their Cabinets stored with hot and precious waters against swounings and sudden qualmes. And lightly the poorest Cottager, though he cannot goe to the price of the better extractions, yet will at least have some Aqua-vitae in the house. Now if thy heart hold not such store of these most precious promises as the richer Saints; yet be sure to have at all times Saint Pauls Aqua-vitae ready, 1 Tim. 1.15. This is a true saying, and worthy of all acceptation; that Iesus Christ came into the world to save sinners. But doe thy best to fill the Cabinet of thy heart, thou shalt have need enough of all. Remember who hath promised: 2 Cor. 1.20. All Gods promises are yea and Amen in Iesus Christ, may they be Yea and Amen in our beleeving hearts.

Are given to us. Here is the fourth circumstance of the Conveighance; the Forme of it, which is a deed of gift, Are given us. All worldly things are but lent us: our houses of stone wherein our bodies dwell, our houses of clay wherein our soules dwell, are but lent. Honors, treasures, pleasures, money, maintenance, but lent. We may say of them all, as hee said of his axe-head when it fell into the water: 2 King. 6.5. Alas they are but borrowed. Onely spirituall graces are given: of those things there is onely a true donation, whereof there is a true possession. Worldly things are but a Tabernacle, a moveable; heaven is a mansion: whatsoever becomes of the former, if thou canst keepe the other, say Perdidi periturum, servavi aeternum; I have lost that I could not keepe, I have kept that I cannot loose. Happy Christians, though they have the least share of things lent, they have the greatest portion of things given. Nos nihil in terris, illi nihil in coelis: we have little on earth, they have lesse in heaven. GOD shall say to the wicked, I have lent thee an Office, give account of it, for thou must be no longer Steward. But to the faithfull, Ioh. 14.27. My peace I give to you, not as the world giveth: how gives the world? Dat aliqua, ut surripiat omnia: it gives a little, that it may take away all: but the Ioy that I give you, no man shall take from you, Ioh. 16.22. Whatsoever is freer than gift; it makes a new proprietary of the same things: such gifts are Gods ἀμεταμέλητα, without repentance. He may repent that he made man, Gen. 6. that he made Saul King: but he never repents that he made a man repentant, or that he hath given him grace in Iesus Christ. But saith of him, as Isaac said of Iacob; I have blessed him, and he shall be blessed, Gen. 27.33. Here the Lords bounty requires of us some duty; this threefold.

1. Call upon the Giver, as the beggar frequents the gates of bounty; and that in faith, Iam. 1.6. Aske in faith, without wavering: for Desinat orare, qui non sperat exorare: let him spare to speake, that distrusts to speed. Faith is to GOD as Bethshebà was to Salomon; so in favour, that the 1 Kin. 2.17. King will deny her nothing. And when thou movest this bounteous Giver, begge the best things, such as are well worth giving. When wee put to sea, wee pray for a good gale; when we have sowen, for a good spring; when we reape for faire weather: we may have all these, and yet bee cursed: let us intreat for grace, this will blesse all. God = us no wrong in taking away our temporall things, for they are but lent us: Retrahit sua, non abstrahit nostra: hee takes backe his owne, he does not take away ours. It is an argument of love in the Father; when he takes away the childs knife, and gives to him a booke. We cry for riches, it is a knife to cut our fingers: GOD gives us a Bible the riches of veritie, not of vanity. Magnum magna decent: great workes become a great nature: let us not bee afraid to aske him a kingdome; for how unworthy so ever wee are of things so farre beyond us, yet he gives things worthy himselfe. When Alexander gave a whole Citie to one of his Favourites, he modestly replied; It was too great a fortune for a man of so meane condition. But the Monarch answered; Non quaero quid oporteat te accipere, sed quid deceat me tribuere. I examine not what is fit for thee to receive, but what is fit for me to give.

2 Be thankfull to this Giver; not onely for spirituall, but even for temporall things. It is not enough to take the whole loaves, but let us even gather up the fragments. Lay up in the Arke of thy memory, not onely the Pot of Manna, the Bread of life; but even Aarons Rod, the very scourge of correction, wherewith thou hast beene bettered. Blessed be the Lord, not onely Giving, but also Taking away; saith Iob. God that sees, there is no walking upon roses to heaven, puts his children into the way of discipline: and by the fire of correction, eats out the rust of corruption, Psal. 50.15. God sends trouble, then bids us call upon him; promiseth our deliverance: and lastly, the all he requires of us is to Glorifie him. Iam. 1.5. God giveth to all men liberally, and upbraideth not. Never upbraids? How then doth he condemne Israel by the Oxe and the Asse? Esay 1.3. How tell David of his favours to him, in deliverance from Saul, 2 Sam. 12 8. and advancement to a Kingdome? I answer, God never upbraids, but when our ingratitude enforceth him. The widow of Zarephath to Elias; 1 King. 17.18. Art thou come to call my sinne to remembrance? But it is our unthankfulnesse, that calls our sinnes to remembrance. How is the faithfull Citie become an Harlot? God enquires not the means, but wonders at the matter. Vnthankfulnesse is such a fault, that men thinke it a vice, Angels a sacriledge, Divels a monster, God himselfe a wonder. Gratitude pleaseth him: of the Samaritan that gave him thankes, Christ tooke notice. Luke 17.18. Of the ten cleansed none were found to give glory to God, but the stranger. The Leper praiseth God, Christ praiseth the Leper: Mary Magdalen gave Christ an unction of thankfulnesse, he gave her an unction of a good name; a thing better than ointment; for Eccles. 7.1. A good name is better than precious ointment. That wheresoever this Gospell should be preached, her worke should not be forgotten: Mat. 26.13. the whole world should ring of her. God gives all gratis, I meane in the adverbe, not in the noune; for they are not all thankfull persons that receive it. Some are not made better by Gods gifts, yea, many are made worse. Give Saul a Kingdome, and he will tyrannize: give Nabal good cheare, and he will be drunke: give Iudas an Apostleship, and he will sell his Master for money.

But if God gives all to us, let us give something to him. What shall I give him? Quid retributam Domino? non mea sed me; Not onely my goods, but my selfe. Say as that Widow might, I am poore and have nothing to give, but my two mites; my body and soule; take them, and take all. When thou commest to offer thy sacrifice of thankes; doe as Abraham was bidden; Occide unicum, charissimum peccatum: Slay (not thy dearest sonne, but) thy dearest sinne. If we give our soule to GOD; as Abraham did Isaac, he will restore our soule to us with joy, as he did Isaac to Abraham: and that, as he did there to him, so here to us, not without the promises of life. There are that thinke every thing too much that God receives: as Leonides a steward told Alexander, that he bestowed too much frankincense on his gods. When Mary gave IESUS that ointment, Iudas cries, Ad quid perditio haec? Why is this waste? he thought it lost. But hee that hath given himselfe to God, will not sticke at the rest. It is the Apostles argument of Gods liberality to us; Rom. 8.32. Hee that spared not his onely Sonne, but gave him for us, will not deny other things with him. So if thou have given him thy selfe, thou wilt never grudge him thy purse, or thy praise. It is a good desire of the soule, with that Father; Quicquid mihi vult dare Dominus, auferat totum & se mihi det; Whatsoever the Lord would give me, let him deny all and give me himselfe. So God requires of us, Mich. 6.6. not thousands of Rams, nor ten thousand rivers of oile; not the sonne of the body for the sinne of the soule: but man, give me thy selfe. This instar omnium, super omnia, in stead of all, above all. As Seneca writes of Aeschines a poore scholler, to his master Socrates: Dono tibi unum quod habeo, meipsum; I offer thee that one thing I onely have, my selfe. Others have given much to thee, but they have kept more to themselves: but no man gives more, than he that keepes nothing backe. Socrates kindly accepted and answered; I will take care, ut te meliorem tibi reddam quàm accecepii: that I may restore thee to thy selfe better than I received thee. So GOD deales with us, his returne is better than our gift: wee give to him our selves sinfull and wretched, hee restores us to our selves gracious and blessed.

3. Be not proud, arrogate not that to thy selfe which is Gods gift. The Apostles restored a Creeple that was lame from his mothers wombe: but least any of Gods glory should cleave to their earthen fingers, they disclaime their owne power and holinesse, and give it to him that owes it, and will not give it to another; Acts 12.16. the name of IESUS CHRIST hath made this man strong. The blessed Virgin that was so full of grace, in se not a se; humbly acknowledged the fountaine: even Luke 1.47. God her Saviour. The Papists trust in out Lady, but our Lady did trust in our LORD. And albeit she was sanctified to be the mother of her Maker; though so good a woman that, Non primam similem visa est, nec habere sequentem; though all generations call her blessed; yet saith the, Respexit humilitatem: The Lord regarded the lowlinesse of his handmaid. They may tell us, that she doth, Iure matris imperare, but indeed shee did Fide filiae impetrare: not command by the right of a mother, but obtaine by the faith of a daughter. Psal. 10.5.1. O praise the Lord! make known his deeds among the people: make knowne his workes, but to his glory: for some make knowne his deeds, but to their owne glory. Vaine-glory easily creepes in even through the cracke of our acknowledgement of Gods goodnesse towards us. One saies, such a Nobleman dranke to me, shooke me by the hand, discoursed with me: but hereby he insinuates to the hearers some worthinesse in himselfe, for which hee was so graced. So some in declaring GODS workes and favours to them, have a conceit of merit in themselves, deserving such respect. To meete with which pride, may seeme CHRISTS charge to the Leper. Marke 1.44. See thou tell it to no man. Which enjoyned silence was not to smother Gods glory, but to keepe him from vaine-glory.

Thus we have considered the Conveyance, in the Intent, Whereby. Content, Promises. Extent, Great and Precious. Patent, Are given us.

Now if all this be not a sufficient assurance, then give me leave to speake according to your capacity in the Citie; and to adde-that it is signed, sealed, delivered, and bound with an oath, for your further confirmation. You are well acquainted with these words, with such deeds: I wish therefore, that as you know them in earthly things to your profit, so you may know them in heavenly things to your comfort.

They are signed, God hath put his hand to them in the Gospell. If a Noble man should send the gracious letters of preferment, and put his hand to them, thou wouldest credit it. If thy father taking a long journey, should first pen his owne will, wherein he did make thee his heire, and bequeath to thee all his substance; and set his hand to it; thou wouldest joyfully and confidently embrace it. This Patent is the Testament and will of Iesus Christ. Iohn 17.24. Father, I will that they whom thou hast given me, may be with me where I am. This he hath signed with his owne hand: for the Evangelists were but the pens, it was the hand of Christ himselfe.

2. But it is not enough to have a writing signed, doth the law require sealing? These promises are sealed to us: there are two broad Seales, the two Sacraments. Baptisme, whosoever beleeveth and is baptised, shall bee saved: there is one broad-seale. The Lords supper; whosoever eateth the flesh of Christ, and drinketh his bloud, shall not perish; there is another broad-seale. For the Sacraments are not only Signa, sed Signacula; not bare signes, but Seales, so Paul called Circumcision Rom. 4.11. a seale of the righteousnesse of faith. There is also a privy seale, Miracles; wrought in the first rising of the Sunne, but now in the glorious day of grace and knowledge, ceasing. Now we aske not for the privy seale of miracles; but the broad-seales of the Sacraments: herewith we are content, for by these instruments we receive Christ. Verbum audimus, motum sentimus, modum nescimus, praesentiam credimus, Durand. We heare the word, we feele the vertue, we know not the manner, but we beleeve the presence of IESUS CHRIST. The Romists abuse both these Seales: Gods broad-seale in corrupting the Sacraments, Gods privy seale in their false and lying miracles.

Is not this yet enough, to be signed with his holy hand, and sealed with his Royall armes, except still it be delivered? These are delivered to us: Rom. 8.15. Ye have received the spirit of adoption. That you may be sure of this conveyance, it is put into your hands, into your hearts.

If yet the Subscription of GODS hand, and affixion of his sale, and delivery into your possession, be not sufficient; Addidit & Iuramentum. Hebr. 6.17. GOD willing more abundantly to shew unto the heires of promise the immutability of his counsell, confirmed it by an oath. That by two unchangeable things, in which it was impossible for God to lye, we might have a strong consolation. In which two verses, that stand like two Turrets, there are eight fortifications; which all the powers of hell shall never be able to overthrow. He doth not say, but shew; there’s demonstration; not sparingly, but Abundantly; Extention: To, not servants, but sonnes and Heires; if so, never to be disinherited; there’s Adoption: Of Promise; not of mans birth or merit, but of Gods promise, who never yet brake his word: there’s ratification. The Immutability of his counsell; ego Iehova non mutor: friends are unconstant, riches are unconstant, the world is unconstant, but I the Lord change not, Mal. 3.6. there’s Determination. He interposed himselfe by an oath; wonderfull mercie, that the Creator should sweare to his creature! there’s confirmation. These be two immutable things; therefore without alteration, In which it was impossible for God to lie: well may he deny sinners, but he cannot deny himselfe: there’s impossibility of retraction. Now for the Corollary, or use of all these invincible arguments, it is our strong consolation: so strong a fortresse, that if we doe not betray it our selves, all the engines of hell shall never endanger it. How much are we beholding to God that he will sweare, but how little beholding is God to us, if we will not beleeve him when he sweares.

We see the stabilitie of these gracious Promises: which (to shut up the discourse with application) should not passe us without some profitable use. From the stability of GODS promises to us, let us learne to be constant in the performance of our promises to God, and to man.

1 To God: we have all made a promise to him in our baptisme; let not us forget that, lest God forget us. Did we then promise, and doe we now stagger? The true Christian is fixed on the poles of constancie, not carried on the wheeles of change. Let us Col. 1.23. continue in the Faith grounded and settled, and be not moved away from the hope of the Gospell. So grounded, that if an Angell from heaven should preach another Gospell, let him be accursed, Gal. 1.8. The inconstant professor is scarce a Christian, but like A grippa almost a Christian. His Religion lies in waite for the Parliament; neither ebbes nor flowes, but is just standing water, betwixt both. As a noune, he is onely adjective; as a verbe, he knowes no tense but the present. One part thinkes him theirs, the adverse theirs, he is with both, with neither; not an houre with himselfe. Hee might get to heaven, but for his halting; but hee knowes not what he should hold, he knowes not what he doth hold. Hee is sure to die, but not what religion to die in. He cannot tell whether is best to say his Pater noster in latine or in English and so leaves it unsaid. He that hath promised, and not performed, is in worse case then he that never promised. The fedifragous Christian speeds worse than the barbarous Infidell.

2 To man; promises are due debts. There might happily have beene no sinne in not promising, there is a sinne after promise in not performing. There is more alliance, than affiance in the world: Frater quasi ferè alter, keepe thy word with him as with thy selfe. But how should he keepe touch with man, that breakes with God, with his owne soule! If this point seeme obscure, there are too many in this Cittie whose lives may comment upon it. Curant ut debeant, non ut solvant. They take care to owe, they thinke they ought not to pay. These are worse than the Prodigall; he lived on his Luk. 15.12. owne portion; these like the unjust steward live on another mans portion. They beare the name and weare the livery, but have not the soules of Christians. A debter that can pay and will not, makes himselfe uncapable of pardon. Such men thinke to set all on CHRISTS score; and to say Dimitte nobis debita nostra, forgive us our debts, is sufficient: though they leave out the other part of the petition, As we forgive others. But God does not forgive spirituall debts where men have no care to pay temporall debts. Why but there is more vertue in the seed of the woman, than can be venome in the head of the Serpent; and repentance makes all reckonings even. But Gal. 6.7. be not deceived, God is not mocked. If they mocke him, he will mocke them: Psal. 2.4. he that sitteth in the heavens shall laugh, the Lord shal have them in derision: neither can there be repentance without restitution. A theefe takes away thy purse, askes thy pardon, sayes he is sorry for it, but keepes it still: thou saiest he does but mocke thee. If God could be coozened with trickes, how many politicke worldlings would goe to heaven, whose portion is in the in fernall depth.

Well, let us learne to Eph 4.25. put away lying, and to speake every man truth to his neighbour, for we are members one of another. There is vetitum, a thing forbidden, Lie not: Iussum, a thing commanded, speake truth: argumentum, a reason for both, because we are members one of another. Let us be plaine in promising, honest in performing. There are some that have double tongues, and speake their promises in a doubtfull sense. Ambagious, equivocating termes; epicene and bastard phrases, as the devill gave his oracles; which must be true every way, certaine no way. They beguile mens plainesse, but in plaine truth they beguile their owne soules. For they that will over-reach others with the sinne of deceitfulnesse, shall be over-reached themselves with the deceitfulnesse of sinne. They sing the song of Curio, vincat utilitas; let gaine prevaile: they had rather be sinners than beggars. Thus according to Daniels prophecie, Prosternetur veritas, truth shall be cast downe: covetousnesse hath got the advantage of ground, and Esa. 59.14. Truth is falne in the streete. Thus these two wrastle on earth, and truth falls: but one day when they shall wrastle in heaven, Cupiditatem prosternet veritas, truth shall prevaile. Wine is strong, Princes are strong, Women are strong, but truth is stronger than all, 1 Esdr. 4.35.

But now where is this truth? I will tell you an apologue: foure friends parting enquired where they should find one another againe: the water, the fire, the wind, and truth. Fire said, you shall be sure to finde me in a flint stone: Water said, you shall be sure to find me in the roote of a bulrush: Wind said, you shall bee sure to find me amongst the leaves: but poore Truth could not appoint no certaine place of meeting: for Terras Astraea reliquit, no place for truth, what say you to Westminster Hall? indeed there is roome enough, but small roome for truth. What say you to the exchange? there be faire walkes, but they may exchange away truth. Where is she then, in your shops? that were strange to find truth in shops. Is she then in the Courts? we behold there alwayes Sedem veritatis, the seate of truth; but not alwayes veritatem sedentis, truth in him that supplies that place. Perhaps shee lurkes in the Colledges of the Iesuites: Oh no, when the truth offered to come thither, equivocation repeld her. She could never abide their maine Principles; Iura, perjura, secretum prodere noli: sweare and forsweare, rather than tell truth. What is she in Scrinio pectoris Papalis, in the Popes breast, that we should runne to Rome for her? no Antichrist cannot be a friend to truth. Is she not ferried over to Amsterdam? no, truth will never follow those that runne away from the Church. You would wonder to find her in a Courtier, in a Politician; whose element and position is, Qui nescit dissimulare, nescit vivere: he that knowes not how to dissemble, knowes not how to live. Or in a country mans budget, shut up with snaphance: no, you shall have as much deceit under russet, as under velvet, though a little more bungerly. No thankes to them, they would coozen as frequently, if they could doe it as cleanely, you would smile to find her in Pueris & Fatuis; in children and fooles: yet they say, children and foolestell truth. But if it be child-hood or follie to tell truth, I am sure we have but a few children, a few fooles. Or in a drunkard; yet they say, In vino veritas, drinke utters the truth. But take the Ale-bench without a malicious lie, or at least an officious lie; a very lie, or a merry lie, and make a Pew of it. Where then shall we find Truth? I hope in the Church, in the Pulpits: Oh God forbid else! yet often truth keepes only in the pulpit, and does not goe downe staires with the man; but staies there till his comming up againe. I hope in this scrutinie of truth you will not say, that I have favoured our selves: no, beloved, GOD give us hearts, to know that wee are all untrue, deceitfull upon the weights; and mindes, to seeke truth as precious treasure. Omnis homo mendax, God is true, every man a lyar. There is no certaine place to find truth, but in the word of God; there let us seeke her, there we shall find her. Now the God of Truth give us the truth of God, in the knowledge of Iesus Christ.

That by these you might be partakers of the Divine nature. Wee are come to the second generall part of the Verse; which we called the Inheritance, consisting in the participation of the Divine nature. And we may well call it so; for none can deceive us of it before we have it, nor deprive us of it, after we have it. It cannot be prevented; Luke. 12.32. Feare not little flocke, it is my Fathers will to give you a kingdome. Ab initio decretum, diu secretum, plenitudine temporis perceptum: determined from the beginning, concealed a while, possessed in due time: whatsoever our Lawyers distinguish between a free-hold in law, and a free-hold in deed; this is both. It is a free-hold in law, whereto even they have right, that have not yet possession. It is a free-hold in deed: on earth we have a purchase of the Inheritance, in heaven an Inheritance of the purchase.

That partakers, &c. Before I shew you the vine, let me cut up two brambles: one wherof the Maniches, the other the Familists, planted (by force) on this ground: there went but a paire of sheeres between them: that of the Maniches was a dreame, Nos ex traduce Dei ortos, that we came by traduction from the nature of God himselfe: and when this temporary life had runne the course; we should returne to the same ancient estate, and become a divine nature. They presupposed a commixion of Gods nature with ours; as if they were mell’d together like wine and water. This is a blasphemous heresie, to thinke there is Transfusio divinae essentiae in hominem, infinitae in circumscriptam: a transfusion of the divine being into man, as if Infinitenesse could be in a circumscriptible essence. A creature cannot be made of the essence of God, for it hath no parts, it is not divisible. The other is of some fanaticall spirits, who thinke we doe so passe into Gods nature, that our nature is quite swallowed up of his. So they take that place, 1 Cor. 15.28. that at the last God shall bee all in all. But certainely this delirement never came into the holy Apostles minds; that our naturall being should be lost in the essence of God: they meant not that we should lose our nature, but the corruption of our nature; and that by a sanctified renovation wee should bee made partakers of the Divine immortality and blessednesse. Thus we are made one with God, secundum modulum nostrum, according to the capablenesse of our nature. The Familists say, we are deified: so as GOD became man, man becomes God: Their owne words are, men are deified, and God hominified. These are new words, such as the ancient Fathers never taught nor thought. But those men thought it no treason to coin new words: and indeed it was necessary that they who would coine a new religion, should also coine new termes, new paradoxes. There were some held, that mans soule was part of Gods owne essence, Virgil, Divinae particula aurae. Indeed it is a breath of God, a worke of God, not a part of God.

Things may divers wayes participate others nature. Omnes species sub eodem genere participant essentiam generis: as Angell, devill, man, and beast partake the nature of a living creature. Omnia individua sub eadem specie participant essentiam specici: as Peter and Paul of a reasonable nature: Wolfe and Lambe of a Brute: Cedars and Briers of a vegetative. But to come neerer home, and to detaine you no longer in the suburbes or entrance.

Gods nature may be participated two wayes; Secundum qualitatem, secundum Aequalitatem. For equality, this Trium personarum solum, as Aquin. It is onely proper to the three persons of the blessed Trinity, and not communicable to any other. Our Saviour CHRIST partakes both the Divine nature, and the Humane. The Divine per essentiae Identitatem, by the Identitie of his essence. The Humane, assumendo hominem in Deum; by taking mans nature into God. Non desinit esse quod erat, sed incipit esse quod non erat. He did not cease to be what he was, but he began to be what he was not. And this assumption of mans nature to the divine, did not make it God: it did rarely beautifie it, not properly deifie it. For as hee was man hee had not the essence of the deitie in him, but he was in it. Yet did he so glorifie it, that all the Angels of GOD worship it. Hebr. 1.6. When hee bringeth in the first begotten into the world, he saith; let all the Angels of God worship him. Our neighbours of Rome tell us, that CHRIST was often worshipped as man: they urge these places, Matth. 2 11. Matth. 8.2. Matth. 9.18. Matth. 20.20. But here we doubt two things: first whether this was religious worship or civill. Next, if it were religious, whether their eye of faith saw not him God, so well as their eye of flesh saw him man. Indeed the flesh of CHRIST is to be adored for the union of the deitie, because they bee inseparable: but the Arrians worshipped CHRIST as a creature onely, not as GOD and man. Confitemur adorabilem in corpore, non secundum corpus. We adore him in his flesh, not according to his flesh: as the honour redounds to the King himselfe, that is done to the Crowne on his head. But I durst here conclude against the Papists; that if it be unlawfull to worship Christ as he is onely man, then much more unlawfull to worship his Image.

Thus we see how CHRIST who is God, partakes of our nature: now consider how we by Christ who is man, partake of the divine nature. Here the wicked begin to clap their wings, and boldly to inferre, that they partake Gods nature, because GOD partakes their nature. But if this were enough to save men, because Christ tooke our flesh, call Cain and Iudas out of hell, yea let hell it selfe be as imaginary as is Purgatory. A father hath tenne sonnes, nine of them are sicke: doe they all certainely recover because the tenth is sound? yet they come all from the loines of one father. All the house of Cis are not kings, because Saul is one. It is not enough that Christ comes neere thee in the flesh, unlesse thou come neere him in the spirit. Though there bee sappe in the vine, congruent and potentiall to bring forth fruit in the branches: yet doth not this vine communicate his sappe to Oakes and bryers, albeit these partake of the generall nature of wood. Yea after that the very branches of the vine are broken off and dead, the vine ministers to them no more sappe, though they retaine the vines species and nature. So that it is not our participation of Christs humane nature, that makes us happy; but of his divine: that partaking is by flesh, but this is by faith. It is probable that some were lost, who were even kinne to Christ in the flesh: yet it must needes be granted, that to partake of the same bloud, is a degree neerer, than to partake of the same nature. Matthew and Luke set downe Christs Genealogie; the one, his line royall, the other, his line naturall. But Christ himselfe sets downe another Genealogie, a new one a spirituall one: Luk. 8.21. my mother and my brethren are they which heare the word of God, and doe it. He affirmes these to be as neare to him in the faith, as his own mother in the flesh. And she was more blessed Percipiendo fidem, quàm concipiendo carnem; in being the daughter, than in being the mother of Christ. The Iewes thought it a great priviledge to be Abrahams sonnes: yet one that called himselfe sonne of Abraham, fries in hell. The damned churle could say; Luk. 16.24. Father Abraham have mercy on me: the flesh was not made after the Image of God, but the spirit: therefore God is not called Pater corporum, the father of bodies; but Pater spirituum, Hebr. 12.9. the father of the spirits of all flesh, Iohn 3.6. That which is borne of the flesh is flesh: but that which is borne of the spirit is spirit. Esau was not blessed because hee was of Isacks flesh, but Iacob was blessed because he was of Isacks spirit Paul is said to travaile of the Galatians, Gal 4.19. Till Christ was formed in them. Thus men may partake of one nature in Christ and yet be cursed: but if of his divine nature, they are blessed.

This participation then must be onely qualitative: by nature we understand not substance, but quality: by grace in this world, and by glory in the world to come. This communication of the Divine nature to us, is by reparation of the divine image in us. This is cleared by the analogie of other respondent places, Hebr. 12.10. That we might be partakers of his holinesse: so that to partake of the divine nature, is to be holy as God is holy, Eph. 4.24. Put on the new man which after God is created in righteousnesse and the holinesse of truth. To be created after God, is to partake of Gods nature; and this consists in justice and holinesse, Rom. 8.29. God did predestinate us to to be conformed to the Image of his Son: the conformitie to Gods image, is the participating Gods nature. This was not wholly unseene to Plato, who said it was mans chiefest good, Deo fieri penitùs conformem, to be made like to God. The sweetnesse of this benefit, and the multiplicity of comforts arising from it, I deferre a little further: and here proceed to exemplifie the relations, which may in some measure shadow out to us this partaking of the Divine nature. For it is in no-wise to be understood really, but by renovation. I propounded in the distribution seven respects, to exemplifie the benefit of this participation.

1 As servants of a Master; not meerely as creatures, so all men partake; Acts 17.28. Wee are also his off-spring. With outward things he maintaines all; the whole world almost these six thousand yeares at his owne proper cost and charges. He feedes the Ravens, and the young Lions seeke their meate at him. How few of the birds of the aire lie dead at thy feete for want of provision! But alas as the Cananite: old CHRIST; these like the Dogges eate onely the crummes; the faithfull have the fat morsells; Luk. 15.17. All our Fathers servants have bread enough. They are but servants, yet they have bread enough. Thus wee partake with God in being his servants, wherein indeed consists true libertie. 1 Cor. 7.22. For he that is called in the Lord, being a servant, is the Lords freeman. Esa. 41.8. Thou Israel art my Servant the seed of Abraham my friend, Vers. 9. Thou art my friend I have chosen thee. And this is a sure participation where can bee no rejection. But how doe GODS servants partake of these divine things? In five respects; in Liverie, Libertie, Dignitie, Cognisance, Recompence. For their Liverie, it is the profession of the Gospell; that same New man, Col. 3.10. restored to the Creators Image. For their liberty, Gal. 5.1. Stand fast in the libertie wherewith Christ hath made us free. For their dignitie, Ioh. 12.26. If any man serve me, him will my Father honour. It is more credite to be a Porter of Gods gate, than to command in the presence chamber of a King, Psal. 84.10. I had rather be a doore keeper in the house of my GOD, &c. For their cognisance, it is both visible and invisible, visible in their Charitie, Iohn 13.35. By this shall all men know that yee are my Disciples. Invisible, as being sealed in their foreheads with the marke of the living God, Revel. 7.3. For their recompence: the world saies, Mal. 3.14. It is in vaine to serve God: but they shall be mine saith the Lord, in that day when I make up my Iewells: of so high a value as his speciall treasure, Ver. 17. God does not, as great men commonly doe with their servants; give them countenance, and let them shift for themselves. Hee gives not onely protection, but provision: not only countenance, but maintenance. Well done good and faithfull servant, enter into the joy of thy Lord.

This is the sweet: but not common to all. For all shall not have Servorum omina the rewards of servants; that have Servorum nomina, the name of servants. God hath many servants, but little service in the world. We doe so trust and thrust his work one upon another, that still it is not done: they say, many hands make light worke but is usually seene, that many hands make sligh t worke. Gods holy name is blasphemed, the hearer saies, let the Magistrate looke to it: the Magistrate saies, let the Minister reprove it: the Minister saies, let the hearer reforme it: the company saies, let the offender himselfe answer it: the offender saies, Curet nemo, let no man mind it. The sea breakes in, all the borders contend whose right it is to mend the damme: but whilest they all strive much, and doe nothing, the sea breakes further in upon them, and drownes the whole countrey. A Gentle-man having but one servant, thought him over-burdened with worke, and therefore tooke another to helpe him: now he had two, and one of them so trusted to the others observance that they were often both missing, and the worke was not done. Then he chose another, he had three; and was then worse served than before. Therefore he told his friend; when I had one servant, I had a servant: when I had two, I had but halfe a one: now I have three, I have never a one. GOD hath so many titular servants, that when his businesse comes to bee done, not one of them can be found.

2 As subjects of a Prince, and thus we partake with the King of heaven in many benefits. We have Defensionem legis, the tuition of his Law; through a blessed Advocate. 1 Ioh. 2.1. If any man sin, we have an Advocate with the Father, Iesus Christ the righteous. We are faine to sue in forma pauperis, therfore the great Iudge of heaven hath appointed us a Counsellor to plead our cause; Iesus Christ, we have Tutelam Imperii, the safe-guard of the Empire; not onely the protection of the King, from which the wicked as out-lawes are secluded: but also the keeping of Angels, to whom Psal. 91 11. He hath given a charge over us, to keepe us in all his wayes. So neerly we participate of his Divine things, that wee have his owne guard royall to attend us. I know, that Christ is king over all the world. The Lord raigneth, let the people tremble. This kingdome is materiall and formall. The materiall are his subjects, and these are both elect and reprobate: for all are under his kingdome, sed diverso affectu, diverso effectu; with a different desire with a different event. The will of the King fit de malis, fit à bonis; is done by the obedient, upon the rebellious. The forme of his government is Herile in illos, Paternum in istos; to the wicked, the rule of a Lord over his slaves; to the faithfull, the rule of a father over his sonnes. Accordingly he hath a double Scepter; there is Virga Consolationis, the Rod of consolation, Psal. 23.4. Thy rod doth comfort me. And Virga confusionis, the rod of confusion, Psal. 2.9. Thou shalt breake them with a rod of iron. Christs kingdome is eternall; Luke 1.33. he shall raigne over the house of Iacob for ever, and of his kingdome there shall be no end. And this not onely Formaliter, in respect of the king: but also Materialiter, in respect of the subjects: for they 1 King. 10.8. shall stand continually before him, as the Queene of the South blessed Salomon. In the Persian army were ten thousand souldiers called Athanatoi, immortall: not indeed because they died not, but because that number was supplied, and continually made up. As a Divine handling a point of usurie concerning a hundred sheepe lent to a neighbour, with a certaine rate or rent to bee paid yearely for them, and the stocke still at the yeares end to be made good; wittily called these Immortall sheep, for they never died to the owner, though to the borrower they all miscaried. But Christ saies not as Laban did to Iacob; Gen. 31.39. if any sheepe die, thou shalt make them up de tuo, of thine owne: thou shalt beare the losse of it, of thy hand I will require it. But rather like David, saves his sheepe from the Beare and Lion, the world and the devill. As himselfe when he died, suffered not a bone of his owne to be broken, and another put in place: so his subjects shall have no change: Ioh. 17.12. those thou hast given mee, I have kept, and none of them is lost. Here shall bee no Interregnum, not Multi Principes; nor is it enough to say, Vivat Rex; but oh king, live for ever Thine is the kingdome, power and glory for ever and ever. A King he is, yet hee were but a poore king, if he had no subjects: but they shall reigne with him a thousand yeares, Revel. 20.6. that is, for ever. For if every day in heaven be as a thousand yeares, what is a thousand yeares of such dayes but Eternitie?

He is our King, to make us blessed by his kingdome. Augustus, that day hee had done no good to his subjects, in releeving their wants, said to his friends at night; Hodie non regnavi; I have not beene a King to day. It was proverb’d of Aurelianus, that he was a good Physician, but he gave too bitter medicines. Iulian used to stampe a Bull on his coine, whereupon the Antiochians inferred, that he purposed to goare the world to death. The brests of some Kings have beene stuffed with a thunder-cloud, their vapours alwayes venting to the worlds terrour. But wee may say of our supreme King Christ, as (in due measure) of his Servant our royall Soveraigne: if at least we may compare the peace of a Prince with the Prince of peace: as he is the fairest blossome that ever budded out of the white and red Rosary: so he hath brought together red and white; Christ hath reconciled Iustice and mercy; anger red as bloud, and compassion white as snow. He hath turned; our scarlet sins into white wooll: and this by making himselfe ruddy in passion that was ever so white in innocencie. Cant. 5.10. My Beloved is white and ruddy, the chiefest often thousand. Thus we partake the blessings of his Divine Nature in being his subjects: let the heathen serve their tyrants, the Turkes their Mahomet, the Romists their Pope, worldlings their lusts: Thou O Iesus Christ be our King for ever.

3 As sonnes of a Father, thus we partake many things of the Divine Nature. 1. Children have from their fathers on earth Generation, we from our Father in heaven Regeneration; Galath. 4.5. We receive the adoption of sonnes. We are not naturall sonnes; so is Christ onely: but naturalized, as I may say, made his owne by adoption and grace. 2 Cor. 6.18. I will be a Father unto you, and ye shall be my sonnes and daughters. 2. We have nutrition, and that both naturall and supernaturall. Esay 1. I have nourished and brought up children. He gives bread to nourish, not stones to choake: Beneficia, non veneficia; Fishes not Serpents, Matth. 7. Thirdly, we have Education: earthly parents bring up their children to their owne customes: Rachel, though she would goe with her husband Iacob; yet would not leave her Fathers gods behind her Iohn 4 20. Our fathers worshiped in this mountaine; therefore so may we. That which comes by tradition, is held inheritance. Videtur licitum, quicquid est consuetum: That which is patronised by usualnesse, slips into the opinion of lawfulnesse. Thus many children are made Papists by the mothers side: and she is so her selfe, for no other reason but because her Grandame was so. Thus materna sectantes, paterna perdunt: whiles they follow the counsell of their mother on earth, they lose the blessing of their Father in heaven. But God brings up all his children after his owne law: they are in a strange land, yet live after the lawes of their owne Countrey, their conversation is in heaven.

God deales with us, as Bernard observes, Isaac did with his sonne Iacob, Gen. 27. First, vers. 21. Tangit manu approbationis; Come neere that I may feele thee my son. Then vers. 26. Osculatur instinctu inspirationis; Come neere that I may kisse thee my sonne. Cant. 1. Let him kisse mee with the kisses of his lips; that is, with his Spirit; for the Holy Ghost is Osculum Patris, the kisse of God the Father. Then vers. 27. Benedicit, he blesseth him; gives him a progresse of grace, and that irrevocable; hee shall be blessed. Lastly, he gives consolation, and full confidence, that we boldly cry, Galath. 4.6. Abba, Father. This duplication, Father, Father, is patheticall and mysticall. Patheticall; and so it insinuates our Certaintie; we are sure that God is our Father: And our Fervency, that we be importunate, not taking a denial at out Fathers hands. So Martyr. Mysticall, as Aug. Paul in using an Hebrew word and a Greeke, signifies that there is no difference Rom. 10.12. betweene Iew and Grecian; for the same Lord over all is rich unto all that call upon him. Hebr. 4.16. Every Christian in the world may go boldly unto the Throne of Grace. It is for a Saul to say, Pray for me: but he that is Gods son, dares goe himselfe without sending others: let no terrours keep us from our Father. Ibo ad patrem, Luke 15.18. I will arise and goe to my Father. To such a commer Christ will communicate good things; Daughter, be of good comfort, Matth. 9.22. Daughter, a word of great familiaritie: Be of good comfort, a word of great security. Ioh. 20.17. I ascend unto my Father, and your Father. To his Father? what’s this to us? Yea, also to your Father. Aug. He doth not say, I ascend ad Patrem nostrum, to our Father; but to My Father, and Your Father: Aliter meum, aliter vestrum: meum naturâ, vestrum gratiâ. He is in one respect my Father, in another yours; mine by nature, yours by grace.

Infinite good things we partake, if we be sonnes; but all lies in the assurance of this filialitie. When God gives a man sanctitie, he seemes to say; Psal. 2.7. Thou art my Sonne, this day I have begotten thee: when man apostates; Thou art not my son, this day have I lost thee. What say you to the covetous worldling? Is he the sonne of God, that is not charitable to the sonnes of God? King Richard the holy warriour, having taken a Bishop in the field in Coat-armour, was requested by the Pope to release him; Dimitte mihi filium: Send me my son. The King sends not the Bishop, but his Coat-armour to the Pope, with this question; An haec esset filii sui tunica; Is this thy sons Coat? alluding to that of Iacobs sonnes, when they had sold their brother Ioseph, and dipped his garment in Goats-bloud; Gen. 37.32. This we have found, know now whether it be thy sons coat. The Pope being ashamed, returned his answer; Nec hanc esse filii sui tunicam; That this was not the Coat of any son of his. Gods sonnes are knowne by their coat, that is, Charity. Satan layes hold on the covetous oppressour, and makes him his captive: if God should now say, Dimitte mihi filium; deliver me my son: he would straight shew God the oppressours coat; his Injustice and Extortion, Haeccine filii tui tunica; is this thy sons Coat? No, Gods children weare no such kind of garments, let him either strip off such robes, or perish with them. Let others be ambitious of great and glorious parentages; only, Lord, make us thy sons and daughters in Iesus Christ.

4 As Fellowes, in due measure, with God himselfe, 1 Ioh. 1.3. Truely our fellowship is with the Father, and with his Son Iesus Christ. We may have a societie with man, this is requisite, for we are all of one mould: but to God, what all fellowes? Yes, we have a fellowship with God; such is his mercy, not our merits. The proud Gallant scornes the poore Mechanicke; what, are you my fellow? Yet, Mors sceptra ligonibus aequat, Death takes away difference betweene King and begger, tumbles both the knight and the pawn into one bag. Wel, let the world despise us, it is enough the Lord doth not disdaine our fellowship. 2 Cor. 13.14. The grace of the Lord Iesus Christ, and the love of God, and the Fellowship of the holy Ghost, be with you all. Diverse sorts of fellowships.

Consortes, such as partake a mutuall lot, as fellow-merchants in their adventures. We have thus a fellowship with God. If we rejoyce, he joyes in us, with us, makes us indeed rejoyce in him. For Christ rejoyceth in the Christian, whensoever the Christian rejoyceth in Christ. That repenting sonne was not more glad that he had found his father, than the father was glad hee had found his sonne, Luke 15. If wee suffer, hee suffers with us. Saul, thou persecutest me, saith Christ. Patitur in nobis, qui passus est pro nobis: Hee that did once suffer for us, doth still suffer in us. The Vsurer oppressing thee, takes away the goods of Christ; and shall be called to a strict account. There is Consortium, the word by most translations here used.

Contubernales, Chamber-fellowes, such as lodge together, Cant. 7.11. Come my beloved, let us lodge in the Villages. Where the chamber is a sanctified heart, the bed a pure faith, the pillow is the peace of conscience, the curtains like Salomons, Azure, Purple, and Scarlet. AZure or skie-colour, noting our heavenly conversation; Purple, our zeale to Gods glory: Scarlet, our charity; so Love is praised to have a threed of Scarlet in her lips. Thus now God is thy chamber-fellow, and inhabites thy holy conscience: and hereafter thou shalt dwell together with him in everlasting rest.

Conviatores, fellowes in a journey, and thus we have CHRISTS company. Luk. 24.15. Whilest they walked and talked, Iesus himselfe drew neere, and went with them. They that will walke to Christ, shall have Christ walke with them. He is the Truth, the Way, and the Life: they that faithfully seeke viam vitae, the way of life, shall find vitam viae, the life of the way. The Papists have great Pilgrimages to Shrines, Christ doth not travell with them: he hath no fellowship with them, that gives his honour to blockes and stones. Let my soule on the holy feet of faith and obedience, travell toward Ierusalem; then Christ will say, Vade mecum, thou shalt have my company. The good Christian cannot in any Countrey travell alone, he is sure of the fellowship of his Saviour.

Collocutores, such as conferre together; so we partake with GOD in a sweet and familiar discourse, Esay 1.18. Come now and let us reason together, saith the Lord. Tell mee your griefes, saith CHRIST. Are you pained at the heart with true compunction for your sinnes? I will heale the broken-hearted. Are you smitten with vexations? I will binde up your wounds. Thus it is our part,Agnoscere, to acknowledge: his mercie, Ignoscere, to forgive. Wee speake to him by our prayers, he speakes to us by his comforts. We powre our grievances into his bosome, hee powres his graces into our bosome. Many cannot heare Christ speaking comfort to them; no marvell, for they speake not for comfort to him. Strangenesse doth lose acquaintance. We never came humble petitioners for grace to the Mercy-seat, but we sped: if the Lord hath at some one time beene extraordinarily bountifull to us, shall we dis-wont our selves from his presence, be proud of our owne stocke, as if we needed him not? This is the way to lose him, and all comfort with him. God loves to have us talke with him: if we forget to pray for good, why should not hee forget to doe us good?

Convivae, such as feast together; thus we partake with God, Revel. 3.20. If any man open unto me, I will come in and suppe with him, and he shall suppe with me. Here is a mutuall supper; the Confession of sinnes, that’s our cheare: the Remission of sinnes, that’s Christs cheare. We give him meat and drinke, he gives us meat and drinke. Our dishes are all Sallets, Lilies, and fruits. My beloved is gone downe into his Garden, to the beds of spices, to feed in the Gardens, and to gather Lilies, Cant. 6.2. the fruits of our righteousnesse. Our drinke is penitent teares, though they be sharpe to us, they are sweet to him. The teares of penitent sinners is the wine of Angels, sayes a Father: yea, wine for the Lord himselfe: not a teare falls, but he catcheth it in his owne bottell: if we feast Christ, give him this drinke. Let thy heart be a vine-grape, sorrow the wine-presse, crush out this liquor, the Lord loves it. His meat to us is his owne Flesh, his drinke, his Bloud: the bread of heaven, and the wine of blessednesse. Who so eateth my flesh, and drinketh my bloud, hath eternall life, Ioh. 6.54. The Temple is his banketting-house, or wine-celler; He brought me to the banketting-house, Cant. 2.4. There he broacheth to us the sweet wines of his Gospell and Sacraments. Here is another fellowship, and so are wee fellow-commoners with Iesus Christ. Indeed all the good cheare is his: alas, what have we of our owne to make such a guest welcome! He may safely discommend our provision: let us not say, as some doe to their guests; welcome, but here is no good cheare for you, when secretly in their hearts they thinke there can be no better. Christ loves not so proud a minde when the tongue sayes, Nihil est, it it nothing: and the heart thinkes, Nimium est, it is too much. But plainely acknowledge thy povertie: if thou have any grace to feast him with, thanke him for bringing it, and say in this truely, that he is come to his owne cost. Yet thus he is pleased to feed on his owne provision, and to call it thine. He feeds on ours, Cant. 5.1. I have eaten honey, and drunke milke: we feed on his; Eat O friends, drinke abundantly O beloved: drinke liberally of it, for it is a Cup of saving health to all nations.

Convoti, sworne brothers: men, not brothers by nature of bloud, are made so by vow of love. Here is another fellowship, Christ hath vowed himselfe thy brother. Hebr. 2.11. Both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them Brethren. Thou hast vowed thy selfe to Christ in Baptisme, keepe thy vow, make good thy fellowship, ne sis foedifragas, lest thou be a vow-breaker. Thy sinne is no lesse than perjury, if thou become his enemie, to whom thou art a sworne brother.

Thus we partake of the Divine Nature (with all reverence be it spoken) as Fellowes. But not to deny the King his Supremacie; Socii sumus in gaudio, not in solio: in loco regni, non in modo regnandi; We are fellowes with Christ in his joy, reserving the Throne to himselfe. Yet hee is pleased to promise us a confession with him in his Throne: To him that overcommeth, I will grant to sit with me in my Throne, Revel. 3.21. We have a partnership with him in the place of his Kingdome, not in equality of raigning. The King sets a subject at his owne table: yet must this subject still acknowledge his Soveraigne. Though we be co-heires, let Christ be the elder brother. Though we be made sicut Angeli, like to the Angels; yet not sicut Dominus Angelorum, not like to the Lord of Angels.

The wicked know not, care nor for this fellowship: they doe not like so divine company: they cannot be merry if God be by. Alas! none know the sweetnesse of this partnership, but the partners. Revel. 2.17. It is a new name, which no man knoweth but he that hath it. But he that hath it is truely merry, and keepes Hilary terme all his life. In thy presence is the fulnesse of joy, and at thy right-hand are pleasures for evermore, Psalm. 16.11. GODS company doth not onely make us glad, but makes us good. Seneca said, that one speciall meanes to stay us from vice, was to thinke some grave men were in our company. Semper eos tecum, quos verearis, habe. But we have not only men and Angels, but even GOD looking on us, and associatingus. Peter swore like a Ruffian, and forswore like a Renegate, till CHRIST looked on him, and then he wept. There be divers fellowships in the world.

There is a generation of men, that lavish their estates; as wee say, fling the house out at the windowes; that call themselves Good-fellowes. But they cannot bee Boni sodales, that are mali homines; Good-fellowes and evill men are incompetible. They are like Simeon and Levi, sworne brothers, but fratres in malum, brethren in evill. Perhaps they have more societie than honest men, but not so good societie. Bryers and thornes twine more together than good plants. God is not in this fellowship; you shall meet him at the Church, not at the Ale-house. But Satan puts in for a part: sometimes one drunkard playes the devill with another; in stabbing, or over-loading with drinke: but if there be not alwayes a personate devill, there is alwayes a personall devill; Satan himselfe stands by. In this fellowship, Riot is the host, Drunkennesse the guest, Swearing keepes the reckoning, Lust holds the doore, and Beggery payes the shot.

There is another fellowship, a mysticall one, a mischievous one; the Societie of Iesuites: yet they write themselves, Ex Societate Iesu; Of the fellowship of Iesus. What, no meaner? Would not Peter, nor Paul, nor Francis serve? No, none worthy of these mens company but Iesus. I perswade my selfe, he will give them little thankes for their familiarity. But doe they not rather derive their names à contrario? Iesuites, not because fellowes, but enemies to IESUS. As the Romans tooke names from their Conquests: Scipio Affricanus, because he conquered Affrica. Call him not Israel, but Iezreel: call them not Iesuites, but Iebusites But Peter is the deputie of Iesus, and they are factours of Peter: indeed they uphold the chaire of their imaginary Peter, and blow up other states with Salt-peter. But sure Iesus was never a fellow-digger in their vaults, nor an Enginier in their fire-workes.

Well, thus CHRIST to the faithfull vouchsafes his fellowship: hee is the Cant. 2 1. Rose of Sharon, and the Lily of the valleyes: not a Garden-flower enclosed, but hee growes in the field; his company is easily had, if our faith invites him. If thou wilt be concors, of one heart; thou shalt be consors, of one fellowship with him. Let thy will and obedience agree with his Commandements; and then his sweet presence shall accompany thy conscience for ever. Complaine not though other men blanch thee, so long as thou hast the fellowship of Iesus Christ.

5 As members of a Head, and thus we neerely partake of the Divine Nature. 1 Cor. 12 27. Now yee are the body of Christ, and members in particular. Christ is the head, the Church is the body, the faithfull are the members. What doth the head impart to the body? 1. Sense: he gives us eyes, we see not the mysteries of salvation without him; Lord enlighten mine eyes. Eares; we may heare Evangelium vitae, the Gospell of life; but not vitam Evangelii, the life of the Gospell without him. Lord, open mine eares. Taste; for we may have the Cup of blessing held to our mouth, and yet cannot taste the sweets of grace without him: Lord, make mee to rellish thy heavenly gift. Feeling; mans braine is said to have no feeling in it selfe, yet to give feeling to all parts. But Christ hath a feeling of our infirmities, and gives us a feeling of our owne. Mortui non est sentire; We are naturally dead, and cannot feele our misery: it is Christ our head, that gives the life of sense, and the sense of life. 2. Intellectum; the head is the seat of understanding; wee can have no comfortable knowledge of God but by Christ; Iohn 14.8. Lord shew us the Father, and it sufficeth us: Doe thou shew us, we can see nothing but by thy light. This is the true light, that lighteth every man that commeth into the world, Ioh. 1.9. Hence it is, that no member can be ignorant, because he is joyned to the Head. Though they cannot scire universa, know so much as the Head: yet they shall scire necessaria, know so much as shall make them blessed. 3. Motum; Christ our Head gives us motion. Iohn 12.32. When I am lifted up from the earth, I will draw all men to me. If the Head be gone before, the members must needs follow after. We have Movere, from God by nature, Act. 17.28. but movere in bonum, to move to that which is good, from God to Christ. 4. Lastly, Vitam, life it selfe; Ephes. 5.30. for we are members of his body, of his flesh, and of his bones. There is a quarrell betweene Philosophers and Physitians, about the principall seat of life; whether it be in the heart or in the head. But in Divinitie the case is cleere, for all our life is from our Head. I live, yet not I, but Christ liveth in me: and the life which I live in the flesh, I live by the faith of the Sonne of God, Gal. 2.20. Vbi amat, ibi animat; Our breath is in our bodies, the life of our soules is in heaven. Ye are dead, and your life is hid with Christ in God, Col. 3.3. Corpore ambulantes in terris, corde habitantes in coelis, Anselm. Our bodies move on earth, our hearts dwell in heaven.

Let us be sure we are members of Christ, then sure that we are partakers of the Divine Nature. Who is sure of that? Not the Adulterer; for 1 Cor. 6.15. he takes the members of Christ, and makes them the members of an Harlot; hee hath lost the ligaments of purity. Not the Oppressour; he hath lost the ligaments of charity: for he that is not a good member of the Common-wealth, is not a true member of Christ. And if the Vsurer can prove himselfe a good member of his Countrey, I will yeeld he may be a member of the Church. Not the Drunkard; he hath lost the ligaments of sobriety: our heavenly Head hath no staggering members. It will be very hard for a man to reele into heaven. Not the Contentious; for he hath lost the ligaments of concord, and broken Ephes 4.3. the Vnity of the Spirit, which is in the bond of peace. That Religion that is derived from Christ, preserves unity with Christians. He that will not keepe the peace of God, shall not be kept by the God of peace. Not the furious Striker; who if he receives verbae, words; returnes verbera, wounds: he is no member of Christ, for one member doth not strike another. Not the Repiner; for the eye sayes not to the hand, I have no need of thee, 1 Cor. 12.21. The foot will not invade the office of the eare, nor the armes of the lips. The Magistrate will not administer the Sacraments, nor the Minister bench it. Not the Swearer; for he is no member that strikes the head. If we be members, the passion of others will worke compassion in us.

Iohn 15. 6 As branches of a Vine, and so wee partake of the Divine Nature. I am the true vine, saith Christ: a true Vine indeed: For, 1. He was set on a blessed ground, the wombe of the Virgin, whom all generations shall call blessed, Luke 1.42. In this Fruit all nations are blessed. 2. He was cut and pruned, wounded for our transgressions; till there ran out the life with bloud, that was to us the bloud of life. 3. He was dunged, soiled with the filthy excrements of the Iewes: his mouth prayes for them, their mouthes spit on him. 4. He was digged, his side opened with a speare, his hands and feete with nailes; Foderunt manus; Psal. 22.17. They digged my hands and my feete. 5. As the vine is fastened to some wood or wall: so was Christ fixed to his Crosse, till death and hell had done their worst. Yet there is still life in him, and he spreads this life to his branches, farre and wide. Psal. 80.11. Sending out his boughs unto the sea; and his branches unto the river. We are all naturally drie stickes, fit for nothing but the fire: but being engraffed into him, there is the living sappe of grace derived to us. As the branch cannot beare fruite of it selfe, except it abide in the vine; no more can yee, except yee abide in me, Ioh. 15.4. This saith Saint August. Corda instruit humilium, or a obstruit superborum: comforts the poore Publican, confounds the proud Pharise. Qui viret in foliis, venit a radicibus humor.