God reward his wisdome and patience in holding his peace by giving him occasion to shew his valour in the next chap. and by giving him glory in the sight of them that despised him and so David did not he fare the better that very day for his patience and silence at Shimeies railing and in Psal. 38. when he had said vers 13. 14. I was as a deafe man and hcard not viz. the mischievous things which some spake against him who laid wait for his life vers 12. and I was as a dumbe man that opened not his mouth c. he addes in the 15. vers for in thee O Lord doe I hope thou wilt heare or answer for me O Lord my God as if he had said my silence will make thee both heare and speake for me my not answering for my selfe will move thee and set thee a worke to answer for me for indeed none that are wise will speake while another man is a speaking God is a wise God and if wee speake in our owne cause he will not but when we have done when we are silent then the Lord opens his mouth or lifts up his hand or something he doth for us Thus you see the Reasons we come to the Use. If this be true then two sorts of people are here discovered to be not very wise nor very godly 1. They that are never more clamorous thâ—n in evill times and upon every flying report not onely their eares are open to heare but also their tongues to speake things that are not convenient and that against those that are in high places which all but the presumptuous will tremble for to doe 2 Pet. 2. 10. the Apostle speaking of some men notoriously presumptuous saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tremble not to speake evill of Dignities too too many if things doe not goe well or as they would have them doe throw their durt about and make matters more foule and a great deale worse thâ—n else they would be they backbite they slander they whisper they raile and they thinke they shew their zeale and their wisdome when it is rather their rashnesse and their folly as the text infers they thinke it their credit to be bold but men may bee twoo sawcie bold and they in their wisdome think they doe much good by their talking they thereby hinder the growth of wickednesse that it shall not come so soone to its ripenesse their pratling resistance doth keepe somewhat downe and out that would else spring up and come in amongst us if they should be silent and not exclaime so as they doe this is the opinion of some wise Doctors which they will well hammer into others heads to set their tongues agoing also in the same way And yet all are not of that mind here is one Doctor in the text you see they called him Doctor Amos which tâ—ught otherwise he thought in evill times that silence was better thâ—n talking and it should seeme that there were more wise men of his opinion and that should practice silence the prudent saies he speaking in the plurall number shall keepe silence c. For Brethren when the spirit of vexation is once raised as it is alwayes in evill times and hath taken possession of mens minds the best and speediest way to charme it and allay it againe is bearing and forbearing silent sâ—ffering saying nothing for indeed the spirits of men specially of those that are stronger thâ—n we and superiour unto us are like that kind of lightning which workes the hurt onely of that which is hard and resisting as of the bones in the body of the sword in the skabberd but spareth the flesh and sheath which is soft and yeelding If we looke but into the face of that which is called the fooles Mistris I meane experience we shall see it true for hath not tonguing and talking raâ—ling and slandering libels and bitter pamphlets in evill times beene so farre from being barres to keepe off that evill which they complaine of or meanes to stint it that rather they have beene like dung and raine to make the weeds which stinke so in their nostrils to grow the faster And when mens owne tongues have caused them to fall into the briars and brought the other parts of their bodies into fetters yet those tongues of theirs not submitting yet to their good behaviour but running riot still with the foam and froth of bitternesse not behaving themselves meekly and silently as Christ did and as the Martyrs of Christ did but rather on the contrary giving railings revilings threatnings for sufferings I say my Brethren let but experience speake whether this course hath done themselves or their cause or the Church or State which they pretend they stand for any good at all But Brethren I know in these times to reprove these conditions is for a man to make himselfe liable to condemnation for speaking Paradoxes contrary to the minds and judgements and practice of godly Professors Indeed I know that truths are often Paradoxes to vulgar ears that the tongues of some Professors are the greatest travellers as their words are most blasting give the deepest and the deadliest wounds so they are most founding in evill times and may often be farthest heard yea but I know it becomes Gods ministers to be impartiall to reveale Gods whole counsell and to tell Gods children of their faults as well as others although wee fare the worser at their hands for it as Christ did for the same cause at the hands of some that called themselves Gods children to be sure God will not spare to punish his children for their faults as well as others nay them in speciall Amos 3. 2. and his Ministers must bee imitaters of him and therefore must reprove his children when or for wherein they doe amisse as well as they doe others yea them in speciall but concerning this particular I say no more then I am sure the text inferres were the times as evill as some say yet they doe not as they ought to doe for it is the part of wise and good men rather to be silent then talkative in them And for the sufficient confirmation of this truth I desire it may be remembred that Christ overcame all evils all evill men all his opposers by his sufferings to teach sure that God hath ordained silent and patient suffering which is the naturall effect of faith and selfe-deniall to be the proper meane for Christians to overcome evill withall and to wade through evill times withall in their patience they may possesse their soules yea and get possession of the soules of others too when they can no way else God will blesse this course with a good successe when he will no other and so much for the first sort The second sort that are reproved are they that goe a degree further then the former and are so far from practising silence themselves or from being of the Prophets mind to
stirre up the people of their owne heads and accords to pull downe Images and pictures in Churches and glasse windowes in a most disorderly way and not to stay till they might be removed with quietnesse by Authority whereupon Luther writ against him and called him ignorant dunce for his labour And by that very tricke of the devill in stirring up Carolostadius to doe so Images stand to this day in the Lutheran Churches for Luther writing and preaching against Carolostadius his folly and disorder some have interpreted him thereby to write in the defence of Images and his followers doe still maintaine them as approved by him which surely is but a mistake for had Luther lived longer no doubt but he would have used meanes to have had them abolished too as wel as other Popery but in an orderly way by the hand of the Magistrate and not by popular fury and folly but now I saâ— whether the spirit that was never good be good in these dayes I thinke there is good cause to question it Nay my friends if any man should act with Carolostadius his spirit and boast that he were of Luthers spirit you would say here were ignorance indeed and injury too thus grossely to abuse Luther in attributing unto him such a spirit which as all men of reading know he did both write and speake against and sure if Luther himselfe were now alive he would say that the loome or the shop board would better become such teachers then the Pulpit Luthers spirit I am sure was a peaceable spirit in the Common wealth his indeavours were that reformation might be wrought orderly by them that were appointed thereunto and not by the mad hare-brained drunken multitude Well therefore we may conclude that it is a matter of great consequence to know the times and seasons wherein we live and to know what temper of spirit doth best sute the same it was the Apostles errour in the Text they were ignorant of the time and season at least inconsiderate of the same and hence it came to passe that they were ignorant of their owne spirits and the effect of this their ignorance was that evill or sinfulnesse in the motion that proceeded from them and that is our third observation Ignorance of a mans owne spirit or distemper therein is a cause of that evill that comes from him The Disciples ignorance of their owne spirits or their distemper in regard of their present passion at the sight of the Samaritans churlishnesse was the cause that they did not see the sinfulnesse of this their motion when the eye is yellow it thinkes all things to be of the same colour so when the minde is evill it appâ—ehends evill to be good Indeed the wisest man that is may easily be deceived in an action or motion if he knowes not the spirit or tempeâ— from whence it proceeds There be divers sorts of spirits in the world or divers tempers of spirit if you will and we are bidden to try them whether they be of God or no and why even to the end that we may know whether that which comes from them be good or no for one and the same act proceeding from divers spirits or divers tempers of spirit may be good or bad this act of Elias from him was good because he had a spirit inflamed only with divine zeale of Gods glory at that time much darkned in Israel but if the Disciples had done the same it had not beene good in them for their spirits were some what too carnall and did looke too much toward private revenge so prayer is a good act from a sincere spirit but from a proud and Pharisaicall spirit it is not so for our Saviour in the Gospell condemnes such prayers for the spirits sake they proceeded from so Almes is a good act from a tender-hearted selfe-denying spirit but from a selfe-seeking spirit it is not so fasting from an humble-broken spirit is a good duty but not so from an high selfe-conceited spirit as appeares also from our Saviours rebuke of those duties from such spirits zeale from a knowing spirit is good and commendable but not from an ignorant spirit as the Text shewes and the like may we say of all actions and motions they are good or bad according to the temper of the spirit from which they proceed O that this were well weighed and considered of in these times for then I doubt not but many of our now a day motions much of our fond zeale and many of our furious expressions against those we know not and against the things we are not acquainted with and many of the mad carriages of private men in ordering as they call it or rather in disordering of things in Church and Common-wealth would be found not to be very good or commendable as not comming from such spirits as becomes the followers of Christ to be guided by and to worke withall Well let us all be admonished to set a watch before our hearts and to examine all those actions and motions that proceed from us whence they come and whither they goe from what spirit they proceed and to what end and purpose they tend even as a carefull watchman that is set to watch at a doore will examine all passengers whence and whither and what about they come and goe for by this we shall come to have some knowledge of our spirits and when we once know our spirits to be right and good we shall have a great deale more comfort in our actions and motions then else we can have And truly we have great reason to indeavour after the knowledge of our owne spirits for we shall never know our selves nor God nor Christ as we ought to doe to aime at Gods glory in all we doe till we know our owne spirits And so much the rather too should we study this point because we see two great Apostles here ready to precipitate themselves into a bloudy act from their ignorance of this point and if such as they did then very easily may we if they were ignorant of their owne spirits then may we be ignorant of ours notwithstanding that great good conceit we have of our selves but how we shall know our spirits to be right indeed I shall intimate to you anon when I come to the Use of the next point which is this All motions that are unsutable to the end of Christs comming are sinfull motions You may observe that our Saviour doth dislike the Disciples motion here because it did not sute with the end of his owne comming it did not looke that way it was a destructive motion and his comming was to a saving end and had saving effects therefore I may conclude what ever motion sutes not herewith is not good but blameable And I may warrant my conclusion by those faulty motions which have beene exemplified in already as that which was about a place of temporall preferment a matter
this or that particular what will they say doth he thinke I le wrong the Countrey pay him Tythes of that or that no never while I live so they set God and the Countrey at oddes yea but woe be to thee and thy Countrey too if God be against thee I say Brethren if you would but seriously when you are alone thinke well of the matter these things would not be so taxable in you as they are But this is onely by the way the third sort of Ministers I say that seeke themselves in this ranke of profits are they that plunge themselves overmuch in worldly affaires in respect of their temporall demeanes and regard specially the fat and the fleece that looke so over-scrapingly to their Tythes and Offerings as too too many there are that exceed the meane both of discretion and honesty too in that kind I say these are the third sort that seeke themselves in their owne profits So that Brethren consider all these kinds of men all these sorts of Ministers they that seeke their owne ease in not preaching not residing in preaching plausibly they that seeke their owne praise in ostentation of their learning and eloquence in affecting popularity in maligning them that are more eminent then themselves they that seeke their owne profits in hunting after Pluralities in basely begging contributions in giving up themselves more openly to worldly mindednesse I say joyn all these together and substract them out of the generall number of the Clergy throughout the Land and no doubt but the first proposition will be found true that the greater part of the Clergy seeke their owne Here are nine parts you see haply I might name more but I would gladly shew my selfe as charitable as I would have my neighbours conscionable and leave God the Tenth But these be onely the Clergy primi ordiniâ— of the first and principall sort now if the chiefe be such Haec si Domini faciunt if they that should be most conscionable doe thus transgresse audent non talia fures thinke you will not those of the inferiour sort be found as guilty those that we call Ecclesiastici collaterales because they doe Ecclesiam concomitari they depend upon the Church as necessary evils though evill yet in some sort necessary I mean your Ecclesiastical Courtiers your Procters Apparitours Registers and the rest as they are deemed of that infamous ranke that are date verbo veniam Daemoni Comedones Fellow-commoners with the Devill for like him they live onely upon the sinnes of the people joying as he doth in the number of sins in the multitude of presentments What shall I say of these that they seeke their owne sure I should wrong them then No they seeke more then their owne for some of their Courts in regard of some of their consciences are as unsatiable as Hell wherein themselves play the Devill and if they get a man in they will hold him fast either by right or wrong till in their kind they have devoured him Had these kind of Harpies appeared in the world in Saint Pauls dayes he needed not to have delivered the incestuous Corinthian unto Satan for had he but put him into their hands it had beene toâ—â—ent sufficient yea and like Satan too they are not onely executioners in their kind but accusers also for to get a man into their circles they will either find faults or coyne them as it was â—aid of him Aut viam inventâ—â— aut faciet so may it of them they will either find wayes to bring men into trouble or invent them by raising false flaâ—â—ders rumours or the like and then forsooth cite them into their owne Courts for a scandall Surely if eveâ— it might lawfully be said of any that they are greater sinners then other men it may be spoken of these for theâ—e are those hellish Hagges or Lamiae that have eyes onely to looke abroad to pry out other mens faults and make no use of them at their owne home they feed as was said of the Devils diet they are even according to his owne tooth he feeds upon sinne and so doe they and in this respect they must needs be the greatest sinners for as hee that lives upon poyson must needs have a poysoned body and it is Gellius I take it that mentions such a one who in this respect poysoned all the Fleas that bit him so they that in this sort live all upon sinne must needs be the greatest sinners they must needs be the most poysonous creatures But these as I said are but Ecclesiastict collaterales the hangbies of the Church not principally here intended by the Apostle and therefore indeed as not worth the naming let it suffice onely thus farre by the way to mention them And so now I have done with the first Proposition I have shewed you that most Ecclesiastickes seeke themselves I come now to the second which is a necessary consequent of the former for if most seeke themselves if nine parts in tenne seeke their owne then few seeke Christ or the things of Christ this followes oâ— necessity and that is the point few seeke Christ I le onely shew you in a word what it is to seeke Christ or the things of Christ and so come to the next The things of Christ what are they why surely in a word they are nothing else but the Sheepe of Christ the soules of men and women these are the things of Christ which he purchased you know with the price of his bloud Now the Ministers of the Gospel are Ambassadors for Christ and from Christ to looke to these his Sheepe to gather them together into his fold to acquaint them with his voyce to keepe them within his pastures to give all possible care and tendance to them for their good so that to seek the things that are Christs is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc agere whatsoever becomes of our selves or our owne matters to looke to this it is to preach the Word to be instant in the same in season and out of season to improve to rebuke when we see cause to exhort with all long-suffering and doctrine it is to watch in all things for the spirituall good of our people yea to suffer adversity for their sakes and the Gospels every way making Christ knowne unto them by the worke of the Ministery thus to doe is to seeke Christ and the things of Christ for thus did Timothy seeke them for thus had Paul instructed him as yee may see 2 Tim. 4. 2. 5. v. they are the very words of the Apostle there and yee may see it in the verse following this of the text that Timothy had beene obedient to the Apostles instructions as a sonne to the father so saies he of him as who say he even sought Christ as I taught him which saies he none else doe that is none to speake on as hath beene said none in comparison and the reason is for
by a double Argument First from the calling of the Apostlcs themselves you know not what spirit ye are of as if he had said desire of revenge is not sutable to men of your spirits or of your calling you are Ministers of the Gospell and you are my Disciples and you must doe onely that which sutes with my spirit which becomes the Gospell Secondly from the end of his owne comming who was their Master which was to save mens lives and not to destnoy them as if he had said What doe you tell me of burning Townes or of Elias example in calling downe fire from heaven to doe hurt is there no difference betweene me and Elias betweene the end of my comming and his if he came to destroy men and to pray against Israel yet I came to save men and to pray for Israel therefore a very unfit motion this is which you propound unto me and very impertinently doe you propound the example of him But I know you doe it ignorantly Nescitis you know not what spirit ye are of or of what spirit you ought to be ignorance is the cause of your Errour and your motion is naught because it springs from ignorance ignorance of your selves and of me too of your owne spirits and of the end of my comming Hence we gather these observations 1. Motions that proceed from ignorance are evill motions 2. Good men may be ignorant ant of their owne spirits 3. Ignorance of a mans owne spirit or of the distemper therein is a cause of that evill that comes from him 4. All motions that are unsutable to the end of Christs comming are sinfull motions And to these we shall adde one lesson more that fals naturally from the former Argument of the two as it hath beene opened or rather from our Saviours scope in the whole Text and that shall be this 5. Those that live under the Gospell must mind and speak and doe onely that which suites with the spirit of the Gospell These are the observations or lessons that we shall further dâ—scourse of briefely from the Text and of them in their order 1. Motions that proceed from ignorance are evill motions No good can come of ignorance without knowledge the minde is not good sayes Solomon and from amind not good no good can spring In Matth. 20. 23. there was a request or prayer made to Christ by the Mother of these two Apostles James and John but it proceeded oâ—t of ignorance and therefore our Saviour condeâ—nes it as no good request You aske sayes he you know not what And so that worship that proceeds from ignorance is no good worship You worship you know not what sayes our Saviour to the woman of Samaria Joh. 4. 22. and so he disallowes their worship as a sinfull worship And so Rom. 10. 2. the Apostle speakes of a zeale without knowledge and disallowes of it as not good ignorance is no mother of devotion or of goodnoffe as the Papists teach but rather of all errour of bloodshed persecution blasphemy oppression and of all filthy lusts of all ill motions as I could make good by divers particular Scriptures O that this truth were beleeved and remembred in these dayes for then perhaps people would not follow ignorant and unlearned teachers so fast as they doe of whom the Apostle speakes that they neither understand what they say nor whereof they affirme none more bold then the blind and none more ready to follow the blinde then those that are like them but if the blinde lead the blinde both will fall into the ditch sayes our Saviour Matth. 15. 14. But be it knowne from hence that the zeale of ignorance is not good nor the prayer of ignorance nor the preaching of ignorance nor the worship or devotion of ignorance nor any motion that proceeds from ignorance alisnaught that comes from this roote ignorance is darknesse and darknesse hath relation to Hell these Apostles here I warrant you after they knew this they were but little taken with this their owne motion nor did they delight to start any more of the like kinde I wish that all men were like the Apostles herein to take notice of their owne ignorance and to curbe and keepe in the fruites thereof But we proceed what ignorance was it that our Saviour blames here in these his Disciples why it was first the ignorance of their owne spirits You know not what spirit you are of and hence arises our second observation Good men may be ignorant of their owne spirits That is of that frame and disposition of heart that temper â—f spirit which themselves are of or ought to be of at such or such times and seasons or upon such occasions The Apostles here were good men yet they did not understand themselves you see nor what the nature of that spirit was which God at those times did give unto his servants God is the Father of Spirits and the giver of all good Spirits and you must know that God gives to his servants spirits sutable to the times and seasons the same spirit may be good at one time and not at another Elias spirit was good in his time but the times being changed his spirit or the temper of his spirit may not be so good now Jesus Christ the Son of God being come by his comming he made a change of the times and so by consequence of the spirits too as we shall shew anon And indeed the Disciples inconsideration of the alteration of the times was the occasion that they were ignorant in this fort of their owne spirits And so still ignorance of the times and seasons and places where men live is often the cause that good men are ignorant of their owne Spirits or of what spirit they ought to shew a spirit that may be good at one time or in one place may not be so at or in another for example Luthers spirit was good in Luthers time God did fit him with a spirit according to the time and place wherein he lived and to the worke he had to doe but whether Luthers spirit be so good now and in these Realmes or whether all they that boast themselves to be of Luthers spirit are so indeed and have it from God as he had many wise men both doe and well may make a question But if we should grant that Luthers spirit were as good in these times as it was in his owne yet whether Carolostadius his spirit that was never good in Luthers time be good now or no is and may be a further question This Carolostadius was an ignorant Doctor in Luthers time that loved popularity and to be counted some body as well as Luther in the great worke of Reformation He was indeed a pretty tolerable man according to the condition of those times onely he had two defects and they were want of wit and want of sufficient learning and therefore he fell to Preach and
speake much and to write much and to inveigh and exclaime much and to find much fault whersoere they come and to cast much blame upon them that perhaps deserve it not this they thinke their best wisdome by this appeares their deepe insight yea but the Prophet here is of a cleane contrary opinion he thinkes that prudence in such times doth best appeare by keeping silence Well but whether the times are evill or no it is not undertaken to be any part of my office at this time to determine onely this I am sure it were good that some people would keepe a little more silence then they doe and therefore this text cannot be unseasonable or unsutable for these times especially if they be as some cry out and doe suppose to teach people good behaviour From the words we note these following particulars 1. Some times are worse then others for the Prophet doth particularize in that time which he cals an evill time 2. Wise and godly men doe know these times they are able to discerne them and to distinguish of them to behave themselves accordingly in them 3. It is the property of wise and godly men and their custome in evill times to keep silence to say little to bind their tongues to their good behaviours 4. And lastly because wise men do so we may conclude that silence is best and most safe in such times wherein prayers and teares are most needfull and those are sinfull and dangerous times These be the observations of which in order 1. Some times are worse then others there be good dayes and bad good times and evill the Scripture notes both Acts 3. 19. 21. there is mention made of times of refreshing and of restitution and Heb. 9. 10. of times of reformation and Luke 21. 28. of times of redemption wherein we are bidden to lift up our heads that is to be merry and joyfull and then indeed we may be more free in our talking for there is a time to speak as well as to keep silence as evil times according to the text are times to keepe silence in so good times are times to speak in for when things goe well with us unlesse we be worse then the brute Oxe that lowes not over his fodder wee will not murmure nor complaine nay we will speake nothing but what is good praise and thankfulnesse if we have any grace in us thus you see there be good times Yea and so there be evill too which the Scripture also notes times when the Bridegroome shall be taken away Matth. 9. 15. and those are times of mourning saies the text there evill times indeed in respect of those forementioned when our joyes our comforts and outward contentments our spirituall blessings are gone or diminished when the face of Jesus Christ in his ordinances is darkened or obscured so Luke 12. 22. the dayes shall come saies Christ when yee shall desire to see one of the dayes of the sonne of man and shall not see them one of the dayes of light and liberty which now you doe injoy sure those are evill dayes and times whensoere they come and Luke 23. 29. the dayes are comming in which they shall say Blessed are the barren that beare not c. when to have children shall be a griefe and to behold them a cause of sorrow when the very sight of sucking babes and helplesse harmlesse infants shall cause the parent to shed teares when the loving husband and wife shall wish themselves bâ—rren and shall count it a blessednesse to have no children sure those times must needs be evill great evils are hanging at least over head that causeth such sad thoughts such desires indeed such dayes and times are called the dayes of vengeance Luke 21. 22. dayes wherein sinne reigneth and judgement rageth thus you see some times are worse then others Now the reason is not that one time or part of time is better or worse then other but from the people and their conditions that live in them 2 Tim. 3. 1 2 3. and following verses the Apostle saies in the last dayes perilous times shall come for saies he shewing the reason men shall be lovers of themselves covetous boasters proud c. thus and thus conditioned so Matth. 24. 12. our Saviour having spake of the evill of the last times he addes the reason of the evill to be because iniquity shall abound men shall be full of sinne and in the verses before the text the reason of the evill time mentioned in the text is the plenty of evill men vers 7. men that cannot abide to be reproved or reclaimed vers 10. men that would oppresse the poore to spare their owne purses vers 11. men of manifold transgressions that would afflict the just take bribes turne the poore from their right vers 12. men that would doe whatsoever themselves pleased rich men that scorned to be controuled and such kind of fellowes indeed there be in many places and times that make both place and times naught wherein they live such are those worldly chubs that take upon them to be as Lords and Kings in the places and Parishes wherein they live over their inferiour neighbours that turne â—udgement and equity into wormwood that hate to be rebuked that tread upon the poore laying their owne burdens upon their unable shoulders that afflict the just and take bribes such are they that beare sway in the Parishes where they live and indeed these are they that make the times bad whensoever they be so and experience tels us that where the chiefe of the Parish be unjust prophane wicked or carelesse to keepe good rule there is much evill and sinne committed by all sorts and when and where such men have to doe the time and place is evill such as are the Masters such will be the men inferiours will conforme to the examples of them that goe before them Now if you aske why God who governes all things and times permits evill times to be I answer among other reasons it may be to try what benefit those that be good have made of better times what meeknesse and patience and vertue they are furnished with that they might have occasion to shew themselves prudent and wise by their silence as in good times they had to shew the same by their speaking and besides all things in this world and so time the measure of all things is mutable and changeable it never continues in one stay and thus briefely you have the Reasons Marvell not then at evill times there hath alwayes beene such both in Church and Common-wealth Eccl. 5. 8. If thou seest the oppression of the poore and violent perverting of judgement and justice in a City marvell not at the matter for is there any thing new under the Sun Eccl. 1. 10. Hath there not beene evill times before yes sure therefore as 't is Eccles. 7. 10. say not thou what is the cause the former times were better
and words In a word shall I tell you what Tertullian saies in the praise of patience in his booke of that Subject which doth notably set forth the excellency necessity of it fidem munit saies he pacem gubernat dilectionem adjuvat humilitatem instruit c. it preserveth faith it orders peace it helpeth love it teacheth humility it rules the flesh and serves the spirit it bridles the tongue and holds the hands it treads upon temptations and perfects martyrdome it selfe for it is not suffering but patience in suffering that pleaseth God it comforts the poore and tempers the rich it easeth the sickly and maintaines the health it delighteth the faithfull it inviteth the unbeleever it commendeth the servant to the Master and the Master to the Lord it beautifies a woman and purchaseth esteeme to a man it is loved in a child praised in a youth and honoured in the aged in omni sexu in omni â—tate formosa cst it is beautifull in every sexe in every age therefore a vertue of great consequence and a grace most needfull But of all arguments this in the text must be observed patience preserves the soule namely from the hands of its enemies and the peace of it from being broken and therefore must needs be of that consequence and so needfull as wee say for the soule is a thing of the greatest consequence in the world and of which a man hath most need to be carefull now by patience this is preserved and kept safe for patience frustrates all the aimes of Satan and the wicked against the same and therefore most craftily doe they indeavour to deprive a man of patience for if he lose this they know he will lose God and so in conclusion the soule it selfe for the enemy knowes well that as patience keepes God in the soule so impatience thrusts him out God will not dwell in perturbations for as he came to Eliah in a soft still voyce so he dwels onely in a quiet and still spirit In all Jobs afflictions what was aimed at but to breake his patience Job 2. 9. to make him curse God in a mood as many use to doe and so should he empty his soule of God and let the Devill in in his stead as anger and impatience alwayes doth and therefore note the Apostles Caveat Ephes. 4. 26 27. Let not the Sun goe downe upon your wrath not give place to the Devill that is to say if you grow wrathfull and impatient you let the Devill in and then farewell the soules possession he will not so soone give it up againe And as Satan so all his servants in all their oppositions against Gods people and Ministers have the same aime to deprive the soule of patience A bad neighbour that comes to his Ministers house on Saturdayes in the afternoone and there stands barking at his doore and baying at his window what can he aime at thereby but to move him unto impatience to distemper his spirit and so to unsute him for the doing Gods worke on the morrow And why are your foul-mouthed people so luxurious of their malicious foame against any Christian but for the same cause to make a breach upon their patience it appeares most plaine for if they cannot prevaile therein but see their words and doings passed over with a carelesse neglect how above measure are themselves vexed as I have read of one that hang'd himselfe for very vexation that he could not by his railing speeches move another unto impatience Patience indeed unto the soule is as the lid unto the eye or as a shield unto the head it breakes the stroake of every crosse and keepes the spirit harme-free it is as the balast of the ship to make it stable and therefore James 5. 8. be patient stablish your hearts a ship well balasted is not easily ore-turned by waves or winds whereas that which wants the same is tost every way many will balast themselves with wealth with riches and friends but when winds and stormes and blowes come these will not quiet the spirit and keepe out feares so as patience will for he that is balasted with patience how ever the world goes though the wind blow and the stormes come though his eares be loaded with revilings threatnings and reproaches and his body beaten with stripes and buffets yet his soule is unwounded he is not dozed nor at his wits end his spirit is not straitned with griefe or feare nor his faculties tied up though his passions be he hath the free command of himselfe and tongue and lookes and speakes as he was wont to doe his stomach swels not his mouth vapours not his eyes sparkle not his bloud boyles not nor doe his fingers itch or his colour change he is still the same onely perhaps looking to Heaven-ward saies in himselfe Christus gravior a tulit Christ indured more then this or omnia possum confirmante me Christo I shall or I can beare my burden through the strength of Christ or meliora spero I hope better dayes are comming or dabit Deus his quoque finem this world will not last alwayes Such is the temper of the soule wherin patience dwels it is like Mount Sion which cannot be moved or like a rocke on the Sea on all sides disquieted with assaults yet still quiet in its scituation whereas he that wants patience doth laniare animam suam furore suo as it is Job 18. 4. teare and butcher his owne soule in his rage whose picture you may see Mar. 5. 5 6. for as he there would not be tamed or bound with chaines or fetters but broak all and went raving about and cutting himselfe with stones so the impatent man being not himselfe will be kept in with no bonds or ties of God or man but breaks all to doe himselfe mischiefe and it is a true saying Neâ—â— laeditur nisi à seipso none can hurt a man till hee hath hurt himselfe by letting goe his patience and so you see the benefit and need of Patience 3. But there is one particular more in the Doctrine still to be further proved and that is to a Christian it is a grace so needfull to none as to a Christian. For he of all others hath most occasions of vexation a Christian is a Crucian a man of sorrowes Christs younger Brother he doth not onely take up but also beare his crosse daily by faith he takes it up but by patience he beares it The waters yea the bitter waters of afflictions come daily in upon his soule as David speakes and patience is like the tree mentioned Exod. 15. 25. which takes away their bitternesse from them and therefore of all others to a Christian it is most needfull and a Christian also is apt to fret and grieve at the occasions and sight of evill as well as another man and to be troubled when he sees cause which he is forbidden to doe as you mâ—y see Psal. 37. 1. Fret not thy selfe
because of the ungodly and John 14. 1. Let not your hearts be troubled but how shall he forbeare onely by patience But what are the occasions you will say that a Christian hath more then others of this nature I answer I cannot name them all no more can any man onely â—le mention two or threâ— He hath occasions ab intra and he hath oceasions ab extra to use patience which none else hath First ab intra from within himselfe for with many terrours and feares is he assaulted with many temptations is he affronted with many lusts is he haunted which he apprehends increasing daily and incroaching further in upon him to his further paine of sense and feeling which indeed is but onely in regard of the daily increase of life and light within him so that his sight and feeling is of more capacity daily now what supports him under these miseries the Lord in whom onely is his help perhaps hides his face for a season is as it were gone into a farre Countrey and of the time of his returne hee is uncertaine what hath he to uphold him in the meane while but onely patience so that of all others he hath need of patience I know that others are in a worser case but because they feele not a like paine they have not so much need of patience for where is no paine there is little need of patience Secondly ab extra from without himselfe from abroad he meets with occasions in the world more then others doe to try his patience as 1. He is hated for that which none else is hated for namely for his Christianity and for his honesty First his Christianity and Religion by some Bonus homo Caius tantummodo malus quod Christianus Caius is an honest man he hath but one fault he is a Christian and I could love Seius with all my heart setting aside his Religion such speeches Tertullian in his dayes did over-heare the Gentiles use concerning the innocent Lambes of Christ that were daily sacrificed for their Religion and so now Such a one I could like well but that he is a Puritan and I could love such a one with all my heart but for his precisenesse thus some hate him on the one side for his Religion Secondly on the other side there be others that hate him as much for his honesty they like him well enough for his outward profession and precisenes for in that he is like themselves but they hate him for another thing he will not juggle as they doe and play the Hypocrite he is not altogether of their opinions he will not raile on whom they raile nor slander whom they slander or speake evill on whom they doe but reprove these conditions rather as our Saviour did in the Pharisees and therefore they whisper him out of credit whersoere they come and shake their head when they heare him mentioned and say Gods people know not what to make of him meaning by Gods people onely their owne sweet selves now I say none is thus hated for his Christianity and for his honesty and sincerity but the sinceâ—e Christian therefore none hath so much need of patience as he 2. He hath more need of it then others because hee cannot side with the factions of the world as others can they goe away with the wisdome and he stands still with patience the world you know runnes all upon factions and he that cannot side with one faction or other is counted a foole by both sides and an enemy as a worldly friend said once to a Minister that had played the mad-man as Paul once did when he preached before Festus had without partiality spared the corruptions of none O saies he you must be wise and be sure alwayes you keepe one side to your selfe to be your friend if you preach against the corruptions of these of our side be sure you meddle not with the corruptions of the Puritans keep in with them but if you preach against them be sure you keepe us to be your friends meddle not with any of our sinnes But such counsell as this an upright Christian cannot follow he that is truly godly dares not turne to the right hand nor to the left his tender conscience cannot yeeld to the powerfull impositions of some on the one hand nor can his noble and upright spirit allow of the peevish humours and uneven carriages of some on the other he cannot fancie as their yellow fancies doe but lookes upon things without spectacles and therefore he suffers on both sides because he will be in the extreames with neither that side crushes him with their power this side rends him with their tongues and each side incouraging other in their way both clap their hands at him and cry he suffers justly for his deservings and to put his patience more upon it they will adde further that he desired to please both and therefore it is Gods just judgement against him that he should please neither no man meets with such occasions as these are to use his patience but the true Christian therefore patience is most needfull for him 3. He hath more need of it then others because every one else is onely for himselfe and so needeth patience to beare onely his owne private wrongs but a true Christian is for God and for his Church and their wrongs are his griefes as well as his owne to see some abuse the Church and Spouse of Christ in making their quarrels the Churches and to see others as bold with God to make their causes his is very grievous to an honest heart For example when Demetrius or any of the craftsinen or crafty men hath a quarrell against Paul or any faithfull Minister for preaching or any other matter though the Law be open and the Lawyer ready to plead for them in their names yet they thinke it the furer way to interest Diana in the businesse to make it the Churches cause though it concernes her nothing at all for they know some are so devoted to their Goddesse that Aristarchus Gaius Paul and all are like to smart for it if it be but suggested though upon no grounds that they are disaffected unto her now this is cause of griefe to a Christian heart to see the Church in this sort abused and more specially if he shall see Christs spouse at any time so forgetfull and unnaturall as through suâ—h delusions to prostitute her selfe unto the pleasure of a base enemy upon his malicious complaint to be an Executioner of his wrath upon her owne true Children and Ministers So on the other side when Diotrephes or any of his prating crue that love preeminence doe please to take distast against any man why God must be interessed in their cause and he that offends them must be whispered abroad to be Gods enemy and every one with whom they can prevaile shall be stirred up to hate him as such a one for those onely with whom themselves
be Christ that hee is a better friend to poore sinners and more mercifull then wee should ever be to our selves or to one another Christ invites them to come to him whose hearts suggest most evill against themselves and promises ease and helpe O that this sweet goodnesse of Christ could make us better and draw us to repent and to love him as it ought to doe for it is shewne to that end but wicked we are rather thereby incouraged to sinne because judgement is not speedily executed upon the workers of iniquity therefore the hearts of men are even set in them to doe evill sayes the Preacher well I am sure we have cause to praise God for his goodnesse and to make better use of it But we returne to the Disciples Master say they Wilt thou that we command fire to come from Heaven and consume them as Elias did if we marke it herein they approve themselves Disciples indeed they make their Masters will their law Master wilt thou they will not doe it on their owne heads what they doe shall be done on Gods name This indeed is the proper condition of Gods true servants to take advise of him by Prayer in all their doings and this course keepes them from doing any knowne evill yea it helpes them to know the evill of their intentions when they are ignorant of it First It keepes them from doing any knowne evill for their consciences will not suffer them to crave his aid in any knowne sinfull way or worke the Disciples here did not yet know that this their motion was evill for if they had they would have beene ashamed to have propounded it to Christ to approve on Secondly It helpes them to know the evill of their desires when they are ignorant of it thus the Disciples came here to discover their error by asking Christs advice about their conceived intentions so we may come to see our errors whereof we are ignorant if we consult with him by Prayer about our businesses for Christ by his Spirit will one way or other discover the same if we advise with him consult therefore with Christ in all things But then for the Scripture that is alledged as Elias did Precepts are the proper rules for doings but the Disciples alledge no Precept here but onely a President of Elias taken out of 2 King 1. 9. where hee called for fire from Heaven to consume those malâ—pert Cap aines with their fifties that came to apprehend him but this example they misapplyed too as appeares by our Saviours rebuke of them nor was it so fit for their purpose as they ignorantly supposed and as we shall see by and by only in the meane time let us learne in generall two things by the way 1. That godly men are not to be imitated in all things they doe 2. That good men may through ignorance mis-apply Scripture First That godly men are not to be imitated in all things they doe For godly men have done many things that were not good scarce a godly man mentioned in all the Scripture except Abel but is noted of some sinne or other for in many things we sin all sayes Saint James nor was Abel without sin but because he was the first and most expresse type of innocent Christ to shew what a one Christ should be namely without guile voyd of sin an Innocent Lambe a true Shepherd a pure Martyr therefore for this cause is not Abel noted of sin but I say he had sin in him and did commit it for he was his Fathers Sonne as well as all the other Saints now we must not imitate the godly in their sinnes not Abraham in telling of an untruth to escape a danger nor David in his adultery and in his making Uriah drunke as some wicked ones will doe But perhaps the godly will say We know this well but we may imitate them in all their good actions I answer no not in all the good and commendable things they did doe for they did doe many things by an extraordinary instinct of the Spirit which is not common to all what they did by speciall inspiration they had a particular commission a privy seale for it which belonged onely to them and not to others Phineas by the speciall inspiration of God did kill Zimri and Cosbi when he saw them in the act of sinning against God shall any man therefore when he sees others committing sin fall upon them and kill them And Ehud by a speciall warrant from God killed Eglon shall the Papists therefore conclude from thence that it is lawfull for men to kill Kings Elias here being moved by the speciall Spirit of God called for fire from Heaven to consume the Captaines with their fifties may the Disciples doe so too against the Samaritans no sayes our Saviour that they may not Therefore I say the examples of godly men must not simply in all things be followed or imitated but two things we must consider of in such a case First Whether they whom we desire to imitate did doe well or no in the thing that we would be like them Secondly Whether our office is to imitate them for in the Prophets of old we must alway difference betweene what they did by their generall calling and therein if we be in like office we may imitate them and what they did by immediate warrant and such acts passe not from the persons no precedents are to be made of them The use of this shall be onely to informe us that it is most safe to hold to the rule Legibus standum non exemplis we must live by precept not by example we have many now adayes that will neglect the obedience to good Lawes to follow the example of such and such good men verily I commend them not in thus making Popes of good men as if such were not subject to erre the Lawes are and ought to be our Masters and they are fugitives that run from their Masters but we come to the second Secondly Good men through ignorance may mis-apply Scripture These good men here in the Text did so we will goe no further they mis-applyed this example of Elias for that act which Elias did was not like that which they would have done and for which they alledged Elias example for the fire which Elias called for was against none but delinquents who ungratiously malepertly and without all shame indeavoured and intended to bring the holy Prophet bound to the wicked King and one of them was as deepe in the fault as another they were all alike guilty But the Disciples here would have called for fire to consume a whole Towne wherein were a great many women and children that were likely no way accessory to this churlishnesse offered unto our Saviour now it was never Gods minde or way to punish the innocent with the guilty Sodome it selfe had beene saved had but ten innocent persons beene found there and Niniveh was