Sermons, preached partly before His Majesty at White-Hall and partly before Anne Dutchess of York, at the chappel at St. James / by Henry Killigrew ...

The Tenth Sermon. (Book 10)

MARK vii.37.

—He hath done all things well: he maketh both the Deaf to hear, and the Dumb to speak.

I Observed in the Testimony or Verdict of the People three things: 1. The Appellation or Denomination they give our Lord, He, or This Man. 2. The Kind or Nature of their Verdict, it was an Approbation, That he had done Well. 3. The Extent of their Approbation, That he had done All Things well. I begin, first, with the Appellation or Denomination they give our Lord,

He, or This Man.

The Peoples Appellation here is but a lame and imperfect Acknowledgment of Christ, it exprest only one half, and the meanest half, of his Condition. It

was not the Style in which Believers in after-times spoke of him; who never mentioned him as mere Man, but as God, or the Eternal Son of God. When the Primitive Christians met in their early Devotions before day, laudes Christo, tanquam Deo, canebant, they sung Hymns to Christ, as to a God, as a Heathen could bear witness. But however the Appellation of the People was less Honourable, at the present it was accepted from them, and registred as a Proof of their Ingenuity, that they gave Christ the Due of his Actions, though under an imperfect Style of his Per∣son. God opens the Eyes of mens Understanding, and cures the Infirmities of their Souls, by Degrees: as Christ in the following Chapter cured the Blind mans Eyes, who first saw Men like Trees, and after∣wards Men like Men. 'Twas enough, upon our Lord's first entering on his Prophetick Office, and preaching to the World, that the People received his Doctrine, and conceived rightly of his Miracles, though not of his Divine Nature; that they ac∣knowledged him to be a Good Man, though not the Son of God Incarnate: which at that time was not understood even by the Apostles themselves.

But then that which was an Ingenuous Expression in those days, would be an Injurious or Blasphemous one in these; if men should now so far debase Christ, as to restrain him to his Humane Nature only, and deny his Divine: as the Socinians do, who allow no higher Title to be due to him, than this Man, this Man has done all things well, this Man was born of a pure Virgin, this Man died, rose from the Grave, ascended into Heaven, and sitteth at the right-hand of God, and the like. And 'tis not without good reason, that some have doubted, whether those that are of this Perswasion, are to be numbered among

Christians; who, after so full and perfect a Revela∣tion of Christ, apprehend him yet so imperfectly; who with a greater blindness, if not malice, perse∣cute his Divinity, than the Scribes and Pharisees did his Humanity; use greater Endeavours to destroy the Son of God, than they did to destroy the Suppo∣sed Son of Joseph and Mary. I say though [He or This Man] was a pardonable appellation from the People, who were yet but Raw Auditors of the Gos∣pel, yet 'tis intolerable, coming from Grown Christi∣ans; and such Elementarii Senes, Grey-headed Igno∣rants, as stick still at the first Rudiments of the Faith, deserve to be expell'd the School of Christ for their Non-proficiency. Saint Paul, 1 Cor. 1.12. sharply re∣proves Believers for saying, I am of Paul, I of A∣pollos, I of Cephas, I of Christ: and not only for their Schisms, but chiefly, for levelling our Lord with his Servants, and making him only the Head of a Sect, a Partial Minister of mens Salvation, when he was the Sole Author and Finisher of their Faith.

But what shall we say then of those Fanaticks of later times, who deny not only the Divinity, but Humanity of Christ; affirm, that what the Gospel says of God Incarnate, is not to be understood Hi∣storically, but Morally; not of a Particular Single Person, but of all that are True Believers; and that themselves are the Godded with God, those in whom God is Man'd, or Humaniz'd, as they delight to Cant. Acknowledge no Saviour or Redeemer of the World, but make themselves all to be Christs; assume his Attributes and Prerogatives, pretend to be without Sin; Not that they do not do those things, which the Worst of Men do, but the Spirit of God, as they fansie, doing all things in them; to say they could sin, were to say that God himself could Sin: how∣ever

therefore all Breaches and Transgressions of the Law are Criminal in other Men, in them they are only Nominal and Seeming Sins, Sins improperly and falsly so called, from the similitude they bear to them. And on this account they reprove none among themselves for committing the most heinous and flagitious Crimes, but for shewing Sorrow for them after; it being not Sin, in their Opinion, but a Remorse for Sin, that is the Sign of an Unregenerate State, the discerning a Difference between Good and Evil; which they call the Relish of Eves Apple still remaining, and endea∣vour by all means to eradicate; perswading them∣selves, that when they have destroyed all Sense of Sin, they are arrived to the highest Point of Saint∣ship and Perfection, to the very State of Innocence in which Adam was created, the State in which he knew no Evil. Miserably dreaming, because Adam knew no Difference between Good and Evil Experi∣mentally before his Fall, that he knew not any Intel∣lectually. And thus we see, not to believe Rightly of the Person of Christ, is, in truth, not to believe in Christ; to deny either his Humanity or Divinity, is in Effect not to be a Christian. It is not only ne∣cessary therefore to receive all that is delivered By him, but also all that is delivered Of him; to ac∣knowledge him to be our God, as well as our Savi∣our; and to adore him, as well as to be Instructed by him. To say in these days, with the People in my Text, He (or This Man) hath done all things well, were no less than Sacriledge; when our Style ought to be, The Eternal Son of God, blessed for evermore, hath done all things well! And so I pass to the Second Par∣ticular, The Kind or Nature of the Peoples Verdict, it was an Approbation,

He hath done Well.

The Peoples Approbation here was rightly ground∣ed, they concluded with good Reason, That he that had made the Deaf and Dumb to hear and speak, was a Prophet, and no Deceiver; that he whose Works were so Mighty, must himself be Holy, and his Words True. Miracles are infallible Signs of a Divine Person, Irrefragable Testimonies of a Man of God: as the Widow of Zarephath rightly concluded, when Elijah restored her dead Son to Life, Now, says she, I know thou art a Man of God, and that the Word of the Lord in thy Mouth is Truth: and likewise Nicode∣mus, when he said to our Lord, Rabbi, we know thou art a Teacher come from God; for no Man can do the Mi∣racles thou dost, except God be with him. Our Lord himself made use of this Argument drawn from his Mighty Works, as his last Appeal for the Truth of his Divine Mission: says he, If I do not the Works of my Father, believe me not: but if I do, though ye be∣lieve not me, believe the Works. Thus even licensing the Infidelity of men, in case he had not performed Works above the Power and Ability of men. At the first production of the Creatures, there were certain Properties or Qualities implanted in them, as De∣scending to heavy Bodies, Ascending to light, mo∣ving Circularly to heavenly, &c. Now when it comes to pass, that Heavy things move Upwards, and Light Downwards; when Water, a fluid Body, is made a Pavement or a Wall; the Fiery Furnace a Refrigeratory, as Nebuchadnezzar's was to the three Children, circa frigidos capillorum globulos innoxium luxit incendium, says S^t Jerome, the harmless Flame did only shine upon, not singe their curled Locks.

When, I say, the Courses of Nature are thus chan∣ged, and its Laws inverted, when the Creature is fa∣shioned again anew, as the Author of the Book of Wisdom speaks, and is made to observe Particular Commands, it is a Kind of Second Creation: For none can change the Laws of Nature, but the God of Nature: Well therefore did S^t Augustine say, Habent Miracula linguam suam, & opera sunt & argumenta; Mi∣racles have a Tongue and speak, and they are not only Works, but Arguments. To give a man Speech, that was born without it, is even of it self a Kind of Speech, the Speech no less than of the Almighty: for God appears not Personally to converse with Men; but such as these are his Utterances of himself to the World: neither did the Voices that broke from the Clouds at the Baptism and Transfiguration of our Lord, saying, This is my Beloved Son, more clearly and intelligibly declare to the Hearers, who Christ was, than the Voice of God, in every Mira∣cle he wrought, pronounc'd the same thing; but on all his Mighty Works was engraved in bright and shi∣ning Characters, This is my Beloved Son, and again, This is my Beloved Son, hear him! The first Way, I say, was not more convincing to mens Senses, than the second was argumentative to their Reason; and there is but One and the same Proof of the Deity, and of the Truth of Christ's Pretences; and they are either both True, or both False; he that gives Hearing to the Deaf-born, is a Righteous Person, or he that made the Ear, is nothing; he that gives Speech to the Dumb-born, has done well, or he that made the Tongue is a mere Chimaera.

But yet this is to be received with some Caution: for there are two Uses which God makes of Miracles, The one to plant Faith, And the other to try the

Constancy of Believers: And as God sent Christ and the Prophets before him with the Power of working Miracles for the first End: so he permits Anti-Christ and other Impostors to work False Signs and Won∣ders for the second End, and those so seemingly true, as to deceive, if it were possible, the very Elect. You will say then, Which of these two shall have the Preheminence in our Belief? how shall we know to which to adhere, both performing the same Works, but drawing several Ways? Must these Miracle-Workers, as one asks the Question, take place as Wo∣men in a Bake-house? the first Comer, the first ser∣ved?

There is a Rule set down Deut. 13.1. how we are to carry our selves in this Case, and to judge of Mi∣racles. If there arise among you a Prophet, says Mo∣ses, or a Dreamer of Dreams, and gives you a Sign or a Wonder, and the Sign or the Wonder comes to pass, whereof he spake unto you, saying, Let us go after other Gods, which you have not known, and let us serve them, you shall not hearken unto the Word of that Prophet, for the Lord your God proveth you. Now the Wonders and Signs performed by Anti-Christ and other Impostors are all to this Purpose, To draw men from the Worship of the True God, or at least from some Fundamental Points in Religion: For as S^t Paul says of Anti-Christ, He opposeth and exalteth himself above all that is called God, so that he as God sitteth in the Temple of God, shewing himself to be God. When we hear therefore any Creature whatsoever bring such a Doctrine as this, Ego altissimus, that himself is the Supreme God, or that usurps the Power and Prerogative of the Supreme God, for∣gives Sins, not Ministerially, but Absolutely, grants Dispensations to commit them, abrogates Divine In∣stitutions,

makes New Articles of Faith, assumes to himself Infallibility, and other Divine Properties, claims not only an Exorbitant Jurisdiction above his Commission in this World, but extends it even into the other, &c. as the Popes of Rome do; let the Miracles they or their Followers work be never so a∣stonishing, yet they are to be held accursed by us, and we may safely pronounce, They are not Good Men, but Deceivers of the People.

But then Christ's Miracles tended quite to another End, to ratifie and establish all holy and Divine Truths, especially that Summa Veritas, that Supreme Truth, which was the Test, not only of all other Truths, but of Miracles themselves, viz. That there is but One God, and he alone to be worshipp'd: So that his Doctrine was a Proof of his Miracles, as his Miracles were a Proof of his Doctrine: neither will this reciprocal Proof, if well observed, be found to be that Circular Way of Proof so much condemned in Logick, in which the Effect is made the Cause of the same thing, which is its Cause, which cannot be in Nature. However therefore the Grand Exception, both of the Jews of old, and of these days, lyes in this Point, That notwithstanding Christ, by the Con∣fession of their own Rulers, wrought many Mira∣cles; yet he was not to be hearkened to, because he destroy'd the Worship of the True God, i. e. abo∣lish'd those Rites and Ordinances, which were imme∣diately delivered from Heaven; this their Exception is vain and without Reason. For Christ did not, as they say, destroy the Worship of the True God, but reformed and improved it; took away only the out∣ward Cortex or Husk of Religion, to shew more plainly the Substance of it, and wherein its Weightier Duties consisted, removed the Shadows, drew the

Veil from off Moses's face, altered such Inferior Alte∣rable things in God's Service, as were foretold should be altered. And then he did this by the most clear and authentick Commission from Heaven that could be shewed, by the Broad Seal and Patent, as I may say, of Miracles: and the Ceremonial Law was re∣moved by a no less Glorious Ministration, than 'twas at first given. Now these things being so, that a Prophet's Doctrine, Miracles, and Sanctity of Life concur (especially, as I said, when he secured the Essentials of Religion, and above all others that Great Requisite, de Vnius Dei Cultu, of the Non-Avocation of men from the Worship of the One and True God) even by the Sentence of the Sanhedrim he ought to have been received as sent from God. We may therefore conclude, that the proceeding of the Elders and Rulers against our Lord, was perverse and wicked, and the Judgment of the People a right Judgment; upon good Warrant we may justifie their Justification, and say, In pronouncing he did All things Well, they also spake Well. And so I pass to the third Circumstance I observed, The Extension of their Approbation,

He hath done All things Well.

The Judgment here of the People, I say, was a Right Judgment: but 'twas only so, as the Young man's in the Gospel was, who came running to Christ, and kneel'd down to him, saying, Good Master, what shall I do to inherit Eternal Life? Whose Words and Behaviour, though they attributed to our Lord no more than his Due, yet he gave him a Check of Instruction, because he ascribed Absolute Goodness to him, which belonged only to God, when he ap∣prehended

him to be no more than a Man. So though the Peoples Approbation was Right both in the Na∣ture and Extent of it, That our Lord had done Well, and that he had done All things Well: yet 'twas not without Exception. For though our Lord had evi∣denced even to the most Scrupulous, that he was a True Prophet: yet the People not understanding him to be that Great Prophet that was to come into the World, the Messias and Son of God, they could not give him so Large a Testimony as they did: for even those that were True Prophets sent by God, did not do All things Well, but all of them had their Infirmities, and committed Sin. So that the best that we can say here of the Universal Extent of the Peo∣ples Approbation, is, That they had better Luck in it, than Skill; & aequum licet statuerint, haud aequi suerunt, that though they pronounc'd a Right Sen∣tence, 'twas not with a Right Knowledge; but as Physicians say, An Errour in the first Concoction is never corrected in the second: so the People not rightly understanding Christ in the first place, their following Praises of him were not right; but as far as they came short in his Title, when they styled him this Man, they over-shot themselves in their Te∣stimony, when they said, He hath done All things well.

Neither is this a Nice and trifling Cavil or Obser∣vation, but a Point of great Importance in the Con∣sequences of it. For if from a few Instances of Good∣ness a Universal Goodness may be concluded: if from some Specious or astonishing Actions a Divine Approbation may be allowed, a Theudas or Judas Gaulonites may pass for the Messiah; Abbaris, for his dexterity of catching an Arrow flying in the Air, may pretend to the Divine Honours decreed him by

the Scythians; and Simon Magus to the Godhead gi∣ven him at Rome, for his Skill in Magick; the Hea∣then Demons challenge their Deities, who were all Deified for some Extraordinary and Uncommon Per∣formances. But I shall chuse to insist on more known and familiar Instances. Many here present may re∣member, that in the breaking out of the late Great Troubles of this Kingdom, there were Persons that pretended to stand up for the Interest of the Nation, to reform Abuses, to be the only Publick Spirited Men and Good Patriots; and the People, because they pleased them in Some things, thought they might trust them in All; and idoliz'd Traytors and Rebels, and put it into their Power to plunder and tyrannize over themselves, to ruine the State, and at last mur∣der their King. Again, while the same People in like manner doted on the Fansy'd Holiness and Endow∣ments of some Teachers and Pastors, because they saw them Zealous and frequent Preachers, sharp Re∣provers of Vice, bold Opposers of those in High Place, and Pretenders to suffer for Truth and Righte∣ousness sake, they concluded from these things, That they were Good Men, and that they did All things Well: but as soon as these had gain'd their Point, they threw-off their Vizors, and shew'd themselves Hypocrites and Schismaticks, Trumpets to Rebellion, Misleaders of the People, and Corrupters of their Allegiance.

We see therefore that to infer from some Particu∣lar Acts a Universal Goodness, is no less an Unsafe, than an Unsound Way of arguing. He prays well, he preaches well, he is ever arraigning Sin, and the like: but, caetera sint paria? do all things corre∣spond? does his private Practice comport with his publick Demeanour? his inward Goodness with his outward Austerity? as he is Severe against Sin, is he

merciful to Sinners? as he is assiduous in his Calling, is he Obedient to his Governours, and faithful to his Prince? as he exhorts the People to Church, does he not debauch them with Factious Doctrines when they come there? as he is not Scandalous in his Conversation, so is he not Morose, Proud, or Cove∣tous? In a Word, does he conform his Whole Life to the Tenor of the Gospel? does he indeed do All things well? All things? that is, in a Moral Sense, and according to the Measure of a Sincere Honest Man? If he does, let him carry away our Euge's and our Sophos, our Approbations and Applauses. But if he does only two or three of these things, and those hypocritically and upon Design, to give credit to a Cause, and to carry on an Interest, the Pharisees made long Prayers, that they might devour Widows houses; and Herod heard John the Baptist gladly, and did many things upon his preaching, but conti∣nued still to live incestuously with his Brother Phi∣lip's Wife, and at last gratify'd her Malice with the Baptist's head. If a few Good Actions may set such a Colour and Varnish upon mens Lives, that they ought to be accounted holy Persons, the Scenes in our Theatres may pass for the Glorious Heavens, and solid Edifices they represent, when they are nothing but patcht Clouts, and pasted Papers, painted and shewed to an artificial Light. Lucian's Image of Ju∣piter in Gold, outwardly of a Majestick Form grasp∣ing a Thunder-bolt, may be allowed to be the Deity that rules the World, though it be nothing within but Dust and Cobwebs, Soder and Cramps of Iron, which hold the miserable Machine from falling asun∣der. I say, if we thus make Saints from Shews and Seemings, we may fill the Kalendar with Red Letters, but we shall adde but few Names to the Book of

Life. I shall therefore conclude this last Particular with our Lord's advice, John 7. & 24. Judge not ac∣cording to Appearance, but judge righteous Judgment.

And now what Use shall we make in general of the Peoples Testimony and Approbation of our Lord? shall we likewise justifie his Actions, assert his Di∣vine Mission, and say, He hath done all things well? To praise Christ, to speak Honourably of him, to vindicate him from the Aspersions of Jews and Gen∣tiles, and the like, is our bounden Duty; but all of us here present are his Disciples and Followers, all of us Christianissimi, Pretenders to be the Chiefest and most Eminent of his Worshippers; and we acknow∣ledge not only that he spake the Truth, but that he is the Truth, even the Eternal Logos: and to take upon us to pass a humane Judgment on him, and to cen∣sure him as one Man censures another, to say, He is no Seducer, or the like, were so far from honouring him, that it were to be Irreverent and Insolent to∣wards him, and to set our selves above him; for the Justifier is Greater than the Justified. How then? must we celebrate his Eternal Generation, and De∣scent from his Father's Bosom for our Redemption, in Magnificats sing his Victory over Death and Hell—? Yes, this we must do, but not this only, for these are still but Empty Words, we must adde Deeds to our Praises: Obedience to our Magnifi∣cats, Duty and Service to our Psalms and Hymns: the Praises of a holy Life to the Acknowledgments of a thankful Tongue. To praise God only with the Voice, is to praise him like the Trumpets of the Sanctuary, or the Organs of our Churches: Or as the Psalmist calls upon the Sun and Moon, Fire and Hail, Beasts and feather'd Fowls to praise him, which all do in a Figure, and after a manner, in that they

are the Works of his hands, and proclaim his Wis∣dom and Power; thus also the Devils and Damned Spirits praise him, while their Sufferings and Tor∣ments declare his Justice. But we are to praise God, not only passively, occasionally, and instrumentally, like Inanimate, Brute, or accursed Creatures: but intentionally, primarily, and affectionately, as be∣comes Rational and Intellectual Beings, Obliged and illuminated Persons and Believers. And as the Faith∣ful do best evidence their Faith by their Works, so they best evidence also their Good Opinion of Christ by their Works, viz. by following his Precepts: then we give our true Approbation of him, when we transcribe his Actions and tread in his Steps: 'tis the Life of a man that expresses his Thoughts of Christ; if that be righteous and conformable to his Gospel, he has set to his Seal that he is the Messiah and Son of God that was to come into the World, pro∣claims indeed, That he has done All things Well. But if his Ways are Wicked and repugnant to his Gospel, let him praise him never so industriously, never so ambitiously, with never so loud Vociferations, he does but in Effect say, He was an Impostor, and de∣ceived the People. For as S^t Paul says of False Teach∣ers, Tit. 1.17. They profess that they know Christ, but in Works they deny him, being abominable, disobedient, and to every Good Work reprobate: So we may say of these false and counterfeit Extollers of Christ, that in Words they Approve him, but in their Works they Condemn him, being abominable, disobedient, and to every Good Work reprobate. How can a Strum∣pet praise Chastity? Or the Sot that is fill'd with Drink like a Spunge, say any thing in the Commen∣dation of Sobriety? Vertue is praised of her Fol∣lowers; and the best Verdict we can pass on Christ,

is to imitate him in all holy Conversation; to live after his Example, is the highest Encomium we can give him.

To God the Father, Son, and Holy Ghost, be ascribed all Honour, Glory, Worship, and Thanksgiving, this Day forth and for ever∣more. Amen.