of the Church What should I speake of our murmuring vnder the Crosse and quarrelling at the dispositions of GODS Prouidence as if that endlesse Wisdome had beene ouer-seene in ordering vs by a Acts 14.22 tribulations to enter into his Kingdome A Strawberie way to Heauen had beene much better and the greene Meddow in Cebes his Table then these thickets of bushment and ascent of craggie Rockes that lead to vertuous happinesse I confesse we haue many ambitions of suffering ioying in tribulations for the Catholike Cause and that which some call the cause of the Gospell Who maruels when they haue thē sweetned to the sense of carnalitie by them their portion is made fat and their meat plenteous Prisons they find affording more meanes of enlarging their Temporalities then houses of greatest freedome or Pulpits of largest Elbow-roome In none of these find I a sample to this patterne yet are there I doubt not but can say they ioy in tribulations because they see glory comes to GOD by giuing testimonie to his Truth and good to his Church by confirmation of weakelings Obser The particular now followes In much affliction with ioy c. So true is it that Gods Word receiued with an honest and good heart brings with it sweetnesse enough to digest all the sowre and bitternesse of afflictions that attend it compare Psal 119.50 Vse And oppose it to the delicacie of flesh and bloud and that scandall of the Crosse deterring many after conuiction to embrace the faith Obser Note herewithall the difference betwixt afflictions for sinne and persecutions for Righteousnesse those are iustly Deboras these seldome or neuer want their comfort vsually are attended with ioy and reioycing As b 2. Cor. 1.5 our afflictions abound so also our comforts if not in sense yet euer in the cause How many causes of Ioy bring they to the soule First we are hereby conformed to c Mat. 5.12 Heb. 2.16 Iohn 15.19 1. Pet. 4. the Prophets and righteous men that haue gone before vs yea to the Prince of our Saluation Secondly they are pledges to vs of our d Acts 5.41 choosing out of the World and of our walking with a right foote to the Gospell Thirdly of our more then ordinary Grace e Rom. 3.4 wee are in with our God when he chooseth vs to be his Champions Fourthly meanes of how many gracious gifts their exercise at least and confirmation and increase Fiftly yea f 2. Cor. 4.17 worke to vs after a sort that inualuable Crowne of Glory What coward may not this encourage to resolution vnder the Crosse his comforts are proportioned to his afflictions Gods loue is neuer more plentifully g Rom. 5.5 shed abroad in our hearts then in our afflictions for righteousnesse to say truth what should dismay vs Is it loue of ease that is carnalitie Doubt of successe that h 1. Cor. 10 13. is infidelitie suspition of weaknesse we know who hath said his i 2. Cor. 12.9 Grace shall be sufficient and he perfits power in weaknesse Prouided alwayes as Peter giues the caution or cause of suffering be good If we suffer k 1. Pet. 4.15 as euill doers if but as busibodies what thanke or what comfort haue wee if for the Name of Christ happy are we Verse 14. the Spirit of the glorious God resteth vpon vs. It is not the paine but the cause that makes the Martyr said the Martyr Cyprian Not to bee reuiled or imprisoned to lose liberty liuing no nor life sorts vs to Prophets that were before vs except perhaps Priscillianists and Donatists and Trayterous Iesuites may be thought consorts of Prophets but to suffer as Prophets for l Mat 5.10 Righteousnesse I know some men ambitious of suffering I aduise them to prouide that their cause and calling too be warrantable I cannot else warrant them comfort in their afflictions I should tremble at the crosse layd on mee for sinne and bee iealous of my strength yea in the best cause where I had needlesly thrust my finger into the fire yet would hope m 1. Cor. 10.13 of issue to be giuen with the temptation where I see good cause and calling to suffer for I know Him faithfull that hath promised VERS 7.8 So that yee became ensamples to all that beleeue in Macedonia and Achaia For from you sounded out the Word of the Lord not only in Macedonia and Achaia but also in euery place your faith to Godward is spred abroad so that wee neede not speake any thing THE connexion framed by others I motion not thus I conceiue the Apostle amplifies their faith and patience by the measures thereof such were their proceedings therein or rather such the specialtie of Gods fauour in the distribution such that though they came after others to Christ yet became they presidents to their precedents so richly endowed that it might well beseeme their Ancients to make them their patternes The amplification stayes not there but addes mention of the Churches whom they had out-stript All that beleeued in Macedonia and Achaia And because it might seeme strange the notice of a Church so newly planted should so farre bee divulged a greater wonder Paul mentions no wonder but truth In euery place where he came heard he report of their Faith though further remote then Macedonia their Countrie and their Neighbour Region Achaia The particulars of their commendation here touched are these First their precedencie in Faith to their Ancients the Churches of Macedonia Secondly the famousnesse of their gracious estate and practice Thirdly their propagation of it to others Types In gracious practices it is not enough to be followers and of the company but we should striue to become precedents and Presidents vnto others In Religion it should be who may goe formost That was the blessed state of Iohn Baptists times the n Matt. 11.12 Kingdome of heauen suffered violence and the violent tooke it by force it was who might throng first in for a share in the Gospel As Souldiers at the surprizing and ransacking of some wealthy Citie where the prey is made free striue who may come first to the spoile so was it in Iohns dayes for this rich treasure of the Gospell so should it be now S. Paul for common gifts giues charge to striue that wee may excell And weigh these Reasons First good and euill things haue their measure of graduall quantitie according to the greatnesse of their effects An euill thing the more it hurts the more euill it is and more damnable in the Ring-leader A good thing the more it profits the better and more beneficiall to the first beginner It much amplifies the prayse of Corinthians compassion that they were so forward because their o 2. Cor. 9.2 zeale had prouoked many Secondly God hath pleased for our encouragement in this kind to expound vs different measures of heauenly rewards to be proportioned to our measures of grace and exercise thereof that
though none want his fulnesse yet euery ones glorie is not alike abundant The Disciple hath p Matt. 10.41 a Disciples reward The Prophet the reward of a Prophet as discrepant in the measure as is excellently the imployment and worke of a Minister aboue that of a Hearer * Bernard in Psalm Qui habitat serm 9. Sit licet elatis pariter omnibus vnus idemque denarius vitae reddendus aeternae at in ipsâ tamen sicut stella à stella differt elucitate alia claritas solis alia claritas Lunae alia Stellarum sic erit resurrectio mortuorum quamuis domus vna diuersae tamen in ea sunt mansiones vt videlicet quantum ad aeternitatem sufficientiam qui parum non minoretur qui multum non abundet quantum vero ad eminentiam discretionem meritorum vnusquisque accipiat secundum suum laborem ne quid omnino pereat quod in Christo sit seminatum Thus hath the great God of heauen beene pleased to excite our dulnesse but behold a cursed modestie no where more frequent then in gracious practice wee still looke for a Leader that may first giue the aduenture are both to be singular or ouer-forward in goodnesse And they that in all other things like euen enuious emulation in Grace and Pietie loue not to be emulous In Riches whose couetousnesse desires not eminence in honour what Haman would not be a transcendent euen in lewdnesse men striue for peerelesse excellencie It is a glorious stile amongst Drunkards to be King of Good-fellowes onely in Grace any modicum is thought sufficient here onely wee feare a nimium q Eccl. 7.16 to be iust ouermuch August in Epist 144. Humanam dico propter infirmitatem saith Augustine paraphrasing that place This preariseth the Apostle as hauing more to say had the people beene able to beare it for we owe more seruice to righteousnesse then men vse to affoord vnto sinne How happy were wee if the streame of our ancient desires and paynes to sinne were carryed in any measure of proportion to righteousnesse But how iust is the taxe laid on vs by our Sauiour r Luk. 16.8 the Children of this world are more wise more eager more any thing in their generation then the children of Light It is true I confesse which perhaps is the hold-backe the best measure of sound grace is sauing the meanest place in Gods Kingdome happinesse al sufficient yet take this with you hee hath no grace in soundnesse that thinks he hath sufficient nor shall hee find any place in that house of so ſ Ioh. 14.2 manifold Mansions that striues not to t 2. Pet. 3.18 grow and excell in Grace and in the knowledge and obedience of our Lord and Sauiour To whom they became Types is next expressed To all that beleeue in Macedonia and Achaia that as appeares by their description here were in CHRIST before them Obser So ofttimes it falls out that the latter in conuersion becomes the more excellent in Christian practice Subitus calor longum vincit teporem Hier. ad Paulinum de institut Monachi that it may haue place here that our Sauiour said There are first which shall be last and last which shall be first As in a race ofttimes he that sets out last outstrips the forerunner and comes before him to the Goale PAVL last called to Apostleship yet not inferiour to the chiefe Apostles in measure of gifts u 1. Cor. 15.9 10 in labours much more abundant DAVID vaunts not himselfe but magnifies the power of GODS grace in his vse of the meanes when hee professeth he was become x Psal 119.99 Nouissimus in ordine primus in meritis est Hier. quâ supra wiser then his Teachers and of more vnderstanding then they that were his Ancients Reasons are some in the foregoers that cast them behinde perhaps First their high-mindednesse and conceit that they haue alreadie attayned whence issues neglect of meanes sanctified to their establishment and growth in Grace Wee haue seene Nouices in Religion Smatterers in diuine Knowledge presently become Teachers of their Teachers scorning the Ancient stile of Gods people to be termed Disciples they heare not to learne but to iudge as Criticks onely and Censors of their Ministers maruell not if GOD plague such pride permitting them to decayes for his profession it is to y Iam. 4.6 resist the proud and to adde grace to the humble Secondly withall they may be obserued for insolent and contemptuous carriage towards their Inferiours in gifts and disdayne no lesse then scornefull towards them yet left in the power of darknesse Thirdly and lastly bearing themselues as men made perfit and contented with that which they haue alreadie receiued so respecting what they haue come vnto that they forget z Phil. 3.13 14. pressing towards the marke Secondly in the After-commers thus First the greater loue of God seene in pardon of sinnes so long continued whence issues greater ardencie of their loue to God and zeale to doe him seruice For they that are truely penitent after they thorowly haue a feeling of their former sinnes forgiuen become more thankfull to the Lord for his mercies all the daies of their liues they a Luk. 7.47 loue much because many sinnes are forgiuen them Experience hath oft found the viler man before calling and he that hath most earnestly persecuted the Saints of God and the true Professors of the Gospell of Iesus Christ in proofe the most feruent when God hath once touched and turned his heart Secondly perhaps also that addes spurres to their progresse their late taste how b 1. Pet. 2.3 gracious the Lord is whom now they feele so sweet that they thinke they shall neuer be satiate with the pleasures of his house Thirdly And the LORD whose disposition this is would shew himselfe an absolute LORD of his gifts bound to none no not for good vse of gifts receiued saue onely by free promise that also wee may see the measures of Grace are in him absolutely to dispose when as hee giues to the c Mat. 20.14 15 last as much perhaps more then to the first Vse 1 What euer the reasons be the thing we are sure is true and haue cause for our particular many of vs to lament inasmuch as the cause of our casting behind is so apparent in our selues How many haue wee seene at first entrance into Christianitie peerlesse for pietie and strict care to depart from euill now befooling themselues for that too much precisenesse in moralities and halfe of the mind it was a delusion of the Deuill Once thinking the best decking of womanhood d 1. Pet. 3 4. Meeknesse and Humilitie now doting vpon toyes and garish trifles in apparell repenting that euer they carryed face of the Daughters of Sarah Desirously imbracing all oportunities of hearing now as Felix in his trembling e Act. 24.25 putting it
make vs watchfull how we giue way to like temptations In all is the same inclination naturall to Apostasie and were it not wee are o 1. Pet. 1.5 kept by Gods power to saluation like would be our issue I beseech you therefore beware how yee p 2. Cor. 6.1 receiue the grace of God in vaine lose not the reward of your hearing praying obeying all things feare to be noted of backesliding or to abate any thing of your discreet feruour No state is more discomfortable then that of Apostasie better neuer to haue knowne then q 2. Pet. 2.21 knowing to turne backe from the holy Commandement Will it be amisse to acquaint you with the wiles of Satan and by what degrees he insensibly drawes many into that state First from feruencie he leades to temper to moderation as plausibly hee termes the r Reuel 3.15 lukewarme worst temper of the soule in deuotion Not good he saith to be ouer-egre we may Å¿ Eccl. 7.16 be iust ouer-much there is a reason in all things by which pretence of discretion how many haue left their first loue and falne into profane neutralitie Secondly alluring to carnall libertie vpon former euidences of Gods fauour and suggestion of vnchangeablenesse of Gods loue and the irreuocablenesse of his gifts and calling True suggestions But how I wonder can they thinke themselues amongst the Called according to Gods purpose that turne his grace into wantonnesse when as the t 2. Pet. 1.10 2. Tim. 2.21 euidence of that calling and election is care to depart from euill They should remember that though it be necessarie to repent in hope yet it is dangerous to sinne in hope * Bernard de Annunc serm 3. It is Infidelis fiducia solius maledictionis capax quando in spe peccamus Cause enough such haue to feare lest former signes of grace were shaddowes only of that grace that saues or the Hypocrites flashes their strong delusions Thirdly there is yet a third and it is much amongst men that loue to make experiments in earthly vanities and to proue whether it be not possible to preserue their wisedome with a little indulgence to the flesh Salomon in that humour made shipwracke of good conscience u Eccl. 2.3 whiles he desired to proue his heart with worldly vanities to see whether they could affoord him any such contentment as worldlings fancied to themselues therein In this case it is safest First to rest in Faith of the Word of God It tells thee all is x Eccl. 12.13 vaine to the feare of God beleeue it without proofe Secondly in euils it is safest to learne by other mens rather then by our owne experience Beleeue their relation that hauing glutted themselues therewith crie out of nothing but vanitie and vexation of spirit Were he not a mad man that seeing the infectiousnesse of the pestilence or leprosie in others experience would for more sensible proofe aduenture into infected houses should we not thinke him out of his wits that would not beleeue the fire will burne till hee had throwne himselfe into a scorching flame as furious and infatuate are they that throw themselues into the mouth of the Deuill to proue experiments of possibilitie in the rescue Annexe we preseruatiues against this dangerous euill First beware of y Psal 19.13 presumptuous sinnes sinnes against conscience and in pride and contempt of God committed If any shall z Deut. 29.19 20. blesse himselfe in his wickednesse vpon hope of Gods mercy to that mans sinnes the Lord will not be mercifull Secondly feare to a Ephes 4.30 quench or smother the sweet motions of Gods Spirit that would leade thee to perfection Thirdly in Gods seruice seeke not earthly things as if they were the reward of Religion By this occasion many haue reuolted from Faith and all feare of God for that they b Mal. 3.14 15. missed that ease and honour they aymed at in entring religious courses VERS 6.7 But now when TIMOTHEVS came from you to vs and brought vs good tydings of your Faith and Charitie and that yee haue good remembrance of vs alwayes desiring greatly to see vs as we also to see you Therefore Brethren wee were comforted ouer you in all our affliction and distresse by your Faith HItherto of Timothees sending to Thessalonica together with the causes thereof followes his returne thence and the report hee makes to the Apostle touching their gracious estate wherein are obserueable First the matter of the tydings and relation Secondly the effects of it in the Apostle The things he makes relation of are First their Faith Secondly loue to the Saints Thirdly specialtie of loue to the Apostle declared by two effects and properties of loue First remembrance of him Secondly and desire to see him The effects in Paul are First Comfort Secondly Life Thirdly Thanksgiuing Fourthly Prayer c. Obser Of your Faith and Charitie The frequent coniunction of these Graces in the Apostles writings occasions to obserue their vndoubtfull concurrence in the hearts of Christians Compare Col. 1.4 Philem. ver 5. 1. Thes 1. vers 3. c. Thom. 1.2 q 65. art 4. The question is ancient amongst Popish Schoolemen especially the followers of Thomas And is thus resolued To Faith they assigne a double subsistence one in genere Naturae the other in genere Moris The meaning of their termes thus conceiue Faith they say hath the truth of his subsistence in genere Naturae when it hath all the essentials of its Nature Scot. in 3. Dist 36. ad Art 4. whereby it is distinct from other intellectuall habits and is principle of the proper acts thereof in respect of its proper obiects Suppose when there is wrought in a man a firme and voluntarie assent to diuine Reuelations for the authoritie sake of the diuine Reuealer Such Faith true in it kind who can denie may be without Charitie Faith true in genere Moris when it is growne to haue a vertuous subsistence in vs that is as Scotus interpreteth an acceptablenesse with God and becomes to be a disposition to beatitude and fit to attayne the vtmost superexcedent end This they confesse is not nor can be without Charitie In which opinion beside more obscure and Philosophicall explication what great oddes can bee discerned from that wee teach Euen we confesse there may be true Faith where Charitie is not true in it kind assenting firmely to the whole truth of God which some call Catholike some Historicall Faith But that there should bee iustifying Faith and such as giues vs interest to Christs righteousnesse and eternall life without Charitie wee hold a dreame phantasticall hauing no footing in the Word of God Faith that iustifies c Gal. 5.6 workes by loue If there bee any that workes not by loue Saint Iames saith d Iam. 2.26 it is a corps of Faith without life and power to iustifie vs in the sight of God yet followes it not hence
11 22. hee still continues in the feare of God To loue naked Pietie is no small signe of integritie how much more to embrace and harbour persecuted Religion Vse Our Touchstone let it be for tryall of integritie wee haue most of vs giuen the Gospell entertaynment so far as to become Professors and Hearers of it no maruell the times are times of peace and with vs it is iustly matter of infamie and penaltie to denie it audience But thinke you if the Lord should send his fiery tryall amongst vs as to our forefathers he should finde faith on earth loue of his Truth in our people how many haue we mincing the matter and setting the Lord his limits in matter of Religious Profession and Practice so farre as may stand with their reputation so farre are they for the Gospel but what if thy Credit and Gods Truth come into ballance shall thy Reputation sway more then loue of the Truth h Mat. 8.34 Gadarens I dare say had as much truth of Religion as thou Some Pharises more whose defect yet is noted in this that they i Ioh. 1â— 42 43 loued the prayse of men more then the glory of God What should I speake of those whose professed resolution is to burne for no Religion which is to say they are of no Religion starke Atheists in life their Religion meere Policie a seruing of Times rather then of the Lord for whom is reserued the k Jude vers 13 blacknesse of darknesse for euer A second circumstance of their fact amplifying their prayse is the ioy they felt and manifested in receiuing the Word with those harsh conditions it was tendered vnto them in much affliction with ioy of the holy Ghost Obser In our passage to the particular amplification of their prayse me thinks I see offred to our notice Difference of rankes amongst men giuing way and entertaynment vnto the Gospell First in the first we may range l Matt. 13.21 our Temporaries or rather Temporizers that seeing they sayle secundo flumine all things running current for the Gospell are carryed full sayle to the profession of Faith whom yet the least note of reproch euen Thou m Matt. 26.69 art of Galilee makes readie to denie and abiure the Truth Secondly farther they goe whom reproches the least afflictions daunt not and yet when the least spoile of goods or hazard of libertie comes toward them as Pauls Associates n 2. Tim. 4.16 forsake vs betray as much as in them lyeth the cause of Truth Thirdly there are Paul intimates amongst hypocrites some halfe-Martyrs in much affliction receiuing the Word much first for varietie Secondly for greatnesse Haue yee suffred o Gal. 3.4 so many things in vaine p 1. Cor. 13.3 If I giue my body to be burnt and haue not loue his Hypothesis puts nothing yet halfe intimates conuiction of iudgement may be so strong for truth the terrours of the Almightie so forcible with Conscience in some Beleeuers that death may be submitted vnto rather then the Gospell denyed by such as whose hearts were neuer warned with loue of God and his Truth how tremblingly and with what griefe of hart suppose ye come such to suffer whom feare only of greater torments succeeding death in case of denyall makes to swallow vp inferiour feares of bodily tortures and constant in auowing the Truth Fourthly yea amongst Hypocrites may bee found men ambitious of suffering ioying in the Truth in afflictions perhaps for Truth sake that Hypocrites q Mat. 13.20 ioy in the Word our Sauiour is witnesse The Lord by Ezechiel tels of some to whom hearing of the word taught by the Prophet was as melodious r Ezech. 33.32 Musicke The nouelty perhaps affects them as Athenians or the deepe Mysteries as curious scioli or the promises mistaken to bee absolute as Carnall Libertines Why not afflictions also for Truth as Mercenaries in respect of the rewards promised or as seeming pledges of sinceritie as men willing to bee deceiued or as meanes to procure fame of constancie and courage as ambitious Certainly Paul more then intimates that such feele the Å¿ Heb. 6.5 powers of the World to come As the desire of beatitude is naturall though what it is or how attayned Errours are infinite so the knowledge and faith of true blessednes may worke maruellously in men vnregenerate and after a sort sweeten afflictions vnto them out of naturall grounds such as are t Num. 23.10 desire and hope to haue share in heauenly happinesse at least out of carnall ambition to leaue behind them fame of constancie and Martyrdome in the Church as Heathens out of like desire to be immortall in the mouthes of Posterity deuoted themselues and ranne headlong into the iawes of death to be enrolled amongst the Fathers and Tutors of their Country Fiftly where then lyes the point of this peoples commendation that they receiued the Word First in affliction Secondly in much affliction Thirdly with ioy Fourthly and that of the Holy Ghost so is that ioy termed that is ministred by Gods Spirit and thus differs for that naturall carnall or secular ioy of Hypocrites vnder the Crosse The grounds of it are spirituall such as are First that Christ and u Phil. 1.12 13 14 20. his Grace shall bee magnified in vs. Secondly that good that comes to the Church of God by our sufferings as First confirmation of weakelings Secondly occasioning aliens to enquire into the cause of truth and after a sort preparing them to embrace it Not but that the x Heb. 12.2 ioy set before vs and the hope of immortalitie furthers our ioy in afflictions and sweetens to GODS Saints the sowre of the Crosse but that they see some further good which more or as much affects them as their owne comfort and saluation Vse The large application of this point I spare as halfe impertinent to these dayes of Peace wherein taking vp of the Crosse to follow Christ is amongst those duties in casu which it sufficeth vs to performe praeparatione animi in the readinesse of minde howbeit it shall behooue vs to examine how wee stand resolued in case the Lord should call vs to suffer for his Name and how grounded our resolutions are How we are affected in the pettie y Gal. 4.29 persecutions of Ishmael the only tryall almost any of vs are called to endure Cushites how many are there amongst vs alike minded for Religion z 2. Sam. 16.18 as Cushi in matter of Politie Their wisedome is to ioyne themselues to the preuayling side Madnesse they thinke it to dye for any Religion Subordinate Religion and all to Policie making it a very Pedissoqua a Lackey to their Couetousnesse Ambition Epicurisme yea measuring truth of Religion by more or lesse auayle to compasse their proiects of prosperitie as if Christ had changed his Cognisance and the Crosse were no longer the Badge of a Christian but temporall felicitie the surest marke
there a Tenth that should returne Maruell not at it the proper end of the ordinance is that thereby sinners should be conuerted vnto God and hereto we are sent Ioh. 15.16 What Christ speaks to Peter and Andrew is true of all in their measure they d Matt. 4.19 are made Fishers of men Besides the promise is made of his presence and Spirits assistance to worke with vs in the faithfull discharge of our Ministerie e Matt. 28.20 he is with vs to the end of the world not onely by his power and prouidence to protect vs but by his Spirit and Grace to giue life to our Ministerie Vse It serues to animate and encourage all Gods Ministers that haue any comfortable assurance of Gods sending them to the worke without doubt of successe to giue themselues with instance to their Vocation and Calling As for many other reasons enough to encourage the most negligent and timerous so especially for this that they are assured their labour shall not be altogether vaine in the Lord. What may incite vs if this will not that GOD hath assured vs we shall saue the soules of his people f Pro. 11.30 he that winneth soules is wise yea glorious in the sight of God What if it be our lot to preach the Gospell euen where the Name of Iesus was neuer heard of what if it be a people neuer so deeply drowned in Idolatrie and profanenesse our Ministerie shall not be in vaine And see how many Arguments of encouragement the LORD hath giuen vs. First that our seruice shall be accepted whatsoeuer the g 2. Cor. 2.15 issues be though perhaps it be true of vs as of our Sauiour We h Luk. 2.34 are sent as well for the fall as for the rising of many in Israel Secondly not accepted onely but plentifully i Isai 49.4 Bernard rewarded Lest any say if the issues be answerable Bernard saith well wee haue our recompence secundum laborem not secundum prouentum Secondly it shewes to what cause we may impute the deadnesse of many mens Ministerie in the Church of God though I may not be peremptorie yet this I thinke is true out of the grounds forelaid barrennesse of our Ministerie is a probable signe at least either of our not sending to the worke or of our not walking with a right foote to the Gospell Quest Condemne we then all of bad entrance or vnfaithfulnesse whose paynes are fruitlesse Answ First the fruit of our Ministerie is not all of one sort there are some that lay the foundation k 1. Cor. 3.6.10 others that build thereupon some that plant others that water I thinke I may boldly say they are either not sent or else vnfaithful in their Calling whose Ministerie is not in one of these kinds effectuall Secondly the fruit of our Ministerie is not alwayes manifest there may be fruit that is not presently discerned saith ELIAS l 1. Kin. 19.10 18. I only am left yet was there a greater remnant 7000. Ioh. 12. It is noted that amongst the m Ioh. 12.42 Rulers there were some that beleeued in Christ who yet being but Nouices durst not confesse him In Iezabels houshold was a faithfull n 2. King 1.14 Obadiah thinke you he had scaped with his life had hee beene so knowne to Iezabel Lastly if yet no fruit yet sooner or later it shewes it selfe God will not alwayes be wanting to the labours of his seruants faithfully and sincerely performed VERS 2. But euen after that we had suffered before and were shamefully entreated as yee know at Philippi wee were bold in our God to speake vnto you the Gospell of God with much contention FOllow now the helping causes or meanes to the efficacie of Pauls Ministerie where first occurres his boldnesse in deliuering Gods Truth to the people amplifyed First by the measure of it intimated in mentioning the hindering causes thereof his afflictions Secondly by the Fountayne whence it issued We were bold through our Lord. Obser Hence then let vs note it as one necessarie propertie of a Minister desiring to haue his Ministerie fruitfull that is boldnesse in deliuering Gods Truth to his people the nature of it thus conceiue out of the Etymon of the Word First when a man speaks al the Lord commands him to speake As PAVL kept backe o Act. 20.27 nothing of Gods counsell Secondly when with libertie and freedome of speech hee vtters his message without feare of mens faces see it enioyned and after a sort explayned p Jer. 5.7 8. Goe to all that I send thee vnto speake all that I command thee be not afraid of their faces Prayed for with instance by Apostles Act. 4.29 enioyned to be remembred by the people in their prayer for the Apostle and a reason there giuen that hee might speake q Ephes 6.19 as he ought to speake as if hee had thought the timorous deliuerie of the Word of God beseemed neither the Messenger nor the Maiestie of the message Examples see in Elias and him that came after him in the Spirit and power of ELIAS Hereto wee all whom God hath put in trust with the Vse 1 Ministerie are to be encouraged that no feare or other by-respect make vs suppresse any part of Gods Truth expedient for the people to know Reasons are many First it is that that procures vs authoritie in the consciences of the people I know not how things timorously deliuered though neuer so truely lacke their life in the Hearers hearts whiles they beginne to thinke our selues suspect the Truth of what we deliuer Secondly it is no small encouragement to meditate that the Lord is with vs to defend vs and that preuayled so farre with Ieremie that though his resolution was to r Ier. 20.9 11. speake no more in the Name of the Lord yet when hee considered the Lords presence with him he could not but prophecie Thirdly that Argument me thinks is piercing Å¿ Ier. 1.17 lest the Lord destroy vs. Helps to procure it First assurance of our Calling from God It brings with it how many Arguments of Confidence First assurance of protection Secondly Conscience it selfe suggests necessitie of boldnesse Thirdly puts to silence all those idle debates and consultations with flesh and bloud Secondly assured warrantie of what we teach whether to enforme iudgement or to rectifie affections therefore Paul wills to build all exhortations reproofs c. t 2. Tim. 4.2 vpon doctrine that wee may be able to demonstrate what we reprooue to be a sinne what we perswade vnto to be a duetie Thirdly a cleere Conscience before God and men This makes u Pro. 28.1 bold as Lyons and nothing more deiects the spirits then guilt of sinne Fourthly x Act. 4.29 prayer to God to abate that timorousnesse naturall that in best duties shewes it selfe Secondly The people hence learne as not to forget their Ministers in Prayer to GOD for this grace to bee doubled vpon
15.19 he must still take away the precious from the vile yea see how stiffe he requires him to be in that case Let them turne to thee turne not thou to them The Apostle tels vs of a dangerous disease in the eares of men It is the q 2. Tim. 4.3 itching of the eare it hath this propertie it cannot endure wholesome Doctrine but vaine triuiall fabulous things it delights to be tickled withall God forbid any faithfull Pastor should tickle it Salt is better for it then Oyle though it bee more byting it is much more soueraigne Obiect Auditors they say will not profit by our Ministerie Answ First A Ministers dutie is this to doe what God prescribes without distrustfull care of the issue Secondly Haue wee not seene the power of the Word so farre changing the temper of the heart that it hath made of enemies friends how many have come to heare as the Pharises our Sauiour to intangle him in his Doctrine who yet haue gone away relenting and whose saluation is more hopelesse then that of scoffers Yet haue we seene them sodainly brought r Act. 2.13 37. vpon their knees Truth is Gods Word needs not helpe of humane policie Thirdly Heare what Gods Spirit vpon like occasion answeres to his Seruant Iohn It seemes hee was troubled with some such doubt little hope there appeared of good to come by publishing the Booke yet is his charge Å¿ Apoc. 22.10.11 not to seale the Booke though hee that is filthy will be filthy still yet will the righteous encrease in righteousnesse Lastly by this you heare to be a fault in the Minister you of the people may take notice of like faults in your selues some few palpable in this kind amongst the people shall be noted Two sorts of men we find faultie in this kind the first are in truth starke Atheists vngodly men their disposition such as the Poets fable of their Proteus changing himselfe into all shapes so these fashion themselues to all manners all companies that by all meanes they may get aduantage by all men Amongst Saints they can Saint it and amongst Deuils play the Deuils incarnate Come they amongst men religious their speech gestures all things shall pretend Religion Are they sorted with profane persons to them also they suite their manners And it is a world to see how they please themselues in this man-pleasing carriage and thinke themselues greatest Politicians the onely wise amongst men what thinke wee are these but starke Atheists without God in this world t Iam. 3.9 10 11 monstrous fountaynes they are saith Iames that out of one hole send forth bitter water and sweet monstrous mouthes out of which comes blessing and cursing with the same mouth blesse they God and curse man made after the similitude of God nay God himselfe in whose Image they were created and they are monsters amongst men that are thus variably suited to all mens manners A second sort are our peaceable ciuill honest men as they would be termed whose chiefe studie is to haue the good will and good word of all men their glorie in contentions euen for Gods cause so to carry themselues that they displease neither side The worst men said the Heathen are Neuters in contentions worst saith Gods Spirit u Reuel 3.15 are the luke-warme neither hot nor cold And saith our Sauiour in case of confession he that is not x Matt. 12.30 with me is against me he that gathereth not with me scattereth abroad The next thing here deseruing our notice is the Anti-thesis betwixt the two God and man pleasing men and pleasing God as if he thought them to be incompatible and were of opinion that a man desiring to please men could not please God and certainly it is a truth being expounded as afore Let a man please carnall men he cannot but displease God Let a man seeke to please God hee cannot but displease men that as our Sauiour said yee cannot serue God and Mammon so may wee say yee cannot please God and men That this seeme no paradoxe consider the great contrarietie betwixt corrupted nature and Gods pure Maiestie light and darknesse good and euill or if there be any things that haue greater repugnancie are not more contrariant then Gods nature and carnall man see if you will the things proceeding from God to man carrying stamp of his puritie and iudge whether there be not natural enmitie in mans nature against them First the y Rom. 7.12 Law of God is holy iust and good pure as the Law-giuer the wisedome of the flesh z Rom. 8.7 is enmitie vnto it Secondly the Spirit and Grace of God what greater contrarietie then twixt it and the flesh when they meet in one person greater discord ariseth then that Christ speaks of betwixt a man and his sonne euen betwixt a Gal. 5.17 a man and himselfe there is nothing that a fleshly man desireth or doth but God dislikes nothing that God prescribes but flesh detesteth Let God forbid sinne flesh becomes so b Rom. 7.13 much the more sinfull let him enioyne a good duetie euen for the Commandement carnalitie more abhorres it It sheweth and teacheth vs to bewaile the fearefull deprauation of our nature by the fall of Adam Can nothing please vs that pleaseth God Oh brethren thus was it not from the beginning there once was such likenesse twixt God and vs that what he liked we approued what he hated we detested now behold nature so farre depraued that it is growne directly repugnant to the Nature and Will of God insomuch that hee cannot please God that will please men and a man that will giue contentment to his owne carnalitie displeaseth presently the Maiestie of God And let it teach vs as to bewaile this fearefull deprauation so to mortifie our earthly members and to beware how wee cherish and giue contentment to sensualitie lest we yet further encrease the enmitie betwixt God and vs. Secondly see we how foolishly men please themselues in this that they so demeane themselues as to please all euen carnall men A great thing to thanke God on q.d. they thanke God for this that they displease God and lacke their euidence of his fauour In such mens pleasing carriage one of there two I dare say is incurred First either running with them to the same excesse of ryot c 1. Pet. 4.4 else they speake euill Secondly or forbearing all wholesome admonitions and d Ephes 5.11 rebukes prescribed separate thy selfe from their corrupt conuersation giue thy selfe to doe what is pleasing in the sight of God hadst thou the wisedome of Men and Angels thou canst not but be displeasing to carnall men Lastly cease hence to wonder at that causelesse wrath rising in carnall men against Gods children the reason is euident when Iehoshaphat asketh of Achab whether there were no other Prophet by whom to enquire of the mouth of the Lord Yes saith Achab one there is
glorie so farre as may stand with reputation saith the ambitious so farre as with peace and good will of Neighbours our popular men-pleasers are for the cause of their God Had the Lord Christ been so straitned in his bowels to vs-ward what had become of our poore soules hee had glorie and honour the same with his Father yet for our sakes emptied himselfe and became of no reputation humbled himselfe to death euen the death of the Crosse and stand we with him on termes of reputation I cannot wonder at our Nabal-like churlishnesse those thoughts and deeds of Belial towards our Brethren when with our God and Sauiour that i 1. Tim. 6.17 giues vs all things so liberally to enioy we deale thus niggardly he hath nothing of the soundnesse of loue towards God or Men that is thus illiberall and pinching in his affection Not the Gospell onely but our soules by an vsuall Metonymie our liues whether by paynes in preaching or by persecution the latter is resolued on by Interpreters May we not inferre it from Pauls practice as a duetie in a Minister to lay downe his life for the peoples sake the cause of truth requiring it I dare say Paul had no thought of his supererogating in this measure of Charitie but vnderstand this for the actuall performance is amongst the dueties that are dueties in casu not necessarily to be acted till the Lord call for life in way of Martyrdome yet euer must it be resolued on praeparatione animi And in case the cause of Truth and good of the Church call for it wee k 1. Ioh. 3.16 ought to lay downe our liues for the Brethren so much First Christs loue in dying for vs requires at our hands Secondly together with the good of the Church by first confirming weaklings secondly incouraging the timorous thirdly occasioning Aliens to enquire into the Doctrine whose sweetnesse is such whose diuine Authour so certainly knowne by the Teachers that life is not deare to procure it support and propagation First this measure of liberall resolution in loue towards Vse 1 God and his people let vs labour for First by this if by any meanes l Philip. 1.21 death becomes aduantage Euery child of God is a gayner by death most they that make a vertue of necessitie whom God honours with the Crowne of Martyrdome Secondly and if from any measure of loue to the Brethren we may conclude our m 1. Ioh. 3.14 translating from death to life most from this when life is not holden deare to purchase glorie to God good to his Church Secondly withall we must take notice of Gods tender Vse 2 respect to our weaknesse in these dayes of Peace and Libertie vouchsafed vs dispensing with vs for this hardship in Christianitie contented to trie vs with reproches only or such like flea-bitings of persecution wherein yet it were well if we bewrayed not too much delicacie Me thinks comparing our selues in these times with the Saints of God that haue gone before vs I cannot but as admire Gods power so maruellous in their weaknesse so wonder at our tendernesse readie to shrinke from holy practice and profession for reproches and a little losse of commoditie and ease Had wee liued in dayes of our Fathers when fire and fagot seemed an easie compendium of tortures what had become of vs Thus thinke God is mercifull to vs in thus tempering afflictions to our strength Withall by these light troubles takes tryall of our resolution and would perhaps prepare vs to greater tribulation The manner of Pauls inclination to these offices of loue remaynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would in that terme expresse that pleasance and contentment he found in the harshest dueties of loue towards this people And it must be obserued as a circumstance adding much grace to euery good performance when it is done with pleasance contentment and heartie good liking To preach the Gospell as of necessitie is scarce thanke-worthy to n 1. Cor. 9.17 doe it willingly hath approbation reward with God The Apostles speech seemes strange ye haue begunne not only to doe o 2. Cor. 8.10 but to will Is it more to will then to doe Not so but it is more to doe willingly then of necessitie because something we thinke must be done Hence find wee the will sometimes accepted without the worke neuer the worke where this will is wanting in works of Mercie if there be p 2. Cor. 8.12 a readie mind a man is accepted though his gift be small yea in case of inabilitie though none at all In new obedience if the will be present defects flowing from infirmitie are winked at Martyrdome it selfe is not Martyrdome except it issue from loue and be commended by this complacentia Euidences of it take these First gladsomnesse and ioyfull entertayning occasions of weldoing Secondly such men are q Tit. 3.8 prouident forecasting to do good works Thirdly their griefe is not to doe but to faile in doing duetie the r 1. Ioh. 5.3 Commandement is not grieuous or burthensome but defects in obedience Meanes to procure and increase it first consideration of the glorious reward secondly the present peace and comfort conscience feeles in weldoing VERS 9. For ye remember Brethren our labour and trauaile for labouring night and day because we would not be chargeable vnto any of you we preached vnto you the Gospell of God THE Apostle in these words makes probable his protestation of so heartie wel-wishing to this people Reason enough they had to thinke him thus kindly affected towards them for that on such termes of hard trauell and handy labour hee forbare exacting maintenance due for preaching in fauour of them The words abound with occasions of question wherewith men of corrupt mindes lacking better imployment haue pestered them That is first whether Paul in this practice did supererogate So Papists affirme for herein he did more then was commanded Supererogatory workes in their Language are good workes done ouer and aboue enioyned dutie From other good workes they thus differ First Where there is a Commandement there lyes a bond vpon the Conscience to doe so and no otherwise In these of Supererogation the Conscience is not bound they are left to our discretion to doe or omit Secondly Matters of Precept if they bee done haue reward if omitted punishment In workes of counsell the omission hath no punishment the performance hath greater reward Obiect Such they conceit was this fact of Paul had hee preached for his hyre hee had done nothing against dutie therefore preaching on free cost he did supererogate Answ There are duties ordinary that bind simply to all times and occasions There are duties extraordinary or in casu vpon speciall occasion Example to preach the Gospell is a dutie ordinarie euer binding a Minister Woe to him if he preach not to preach freely is not alwayes a dutie yet in case eyther necessitie of the Church enforce it or
too much nicenesse euen in Moralities The Pharises for this haue their q Mat. 7. taxe from our Sauiour PAVL r Acts 22.3 tutoured by a Pharise hence grew so selfe-conceited being most miserable yet Å¿ Rom. 7 9. reputes hee himselfe as happy as any man aliue till such time as the Commandement came and hee had now learnd that the Law was spirituall Like generally is the conceit of our people from the same ground None are reputed Theeues but Robbers nor Adulterers but such as defile their bodies with the grosse act of vncleannesse Nor Murtherers but such as shead bloud Whence it is that Ciuilitie goes currant for complete Righteousnesse and the Law of God is thought to be satisfied when the grossest breaches are auoyded Know we there are Murtherers in Diuinity that are none in Policie Theeues in Diuinitie that are none in Ciuilitie Vsurers are no Theeues in Policie yet grand Theeues in Diuinity t Mat 5.22 Angry Fooles are counted men in Policie are Murtherers in Diuinitie To rectifie this errour Take taste in this Precept how large the sense of others is A Murtherer wee call him that vnlawfully depriues of life But wee shall erre if we thinke life not taken away till it be vtterly extinct Those Theeues in the Parable that wounded the Traueller and left him u Luke 10.30 halfe dead were Murtherers impayre but the cheerfulnesse of life by deading a mans spirits thou art a Murtherer Esau was in his degree a Murtherer of his Mother Rebecca whiles by his vngracious match with the Daughters of HETH hee made x Gen. 27.46 her life bitter vnto her The Israelites by their Idolatry made y 1. Kin. 19.4 ELIAS weary of his life were therefore Murtherers of him False prophets in EZECHIEL made z Ezech. 13.22 hearts of righteous sad by their lyes were for that guiltie of Murther before God In a word Impayring of the comfort and ioy of heart which makes life liuely must bee censured a degree of Murther It impayres life though it extinguisheth it not Learne wee by this little direction in one precept in examining our liues by the Law of God to extend and draw out the sense at largest Ampliare praecepta The profit of such proceeding is plentifull First It preuents that which is the bane of many a soule flattering our selues in the miserable and cursed state of Nature fancying to our selues in moralitie such a measure of righteousnesse as that we scarce thinke wee need Christ to couer our wants or grace to worke greater perfection Secondly It is a preseruatiue against Pride the Nurse of Humilitie how great so euer thy obedience is the Law of God in largest sense taken finds thee culpable of transgression in euery Commandement Thirdly How sweetens it the grace of God in our reconcilement and the pardon of sinnes No soule is so rapt with admiration of Gods loue as that that considers a Luke 7.47 how many sinnes God hath forgiuen vnto it VERS 9. For what thankes can wee render againe to God for you for all the ioy wherewith we ioy for your sakes before our God THE third effect is ioy where considerable is First the manner of propounding it Secondly the measure of it In mentioning it hee beginnes with Thankesgiuing or rather seemes to studie in what manner hee might addresse himselfe to render any competent measure of thankes to God What thankes c. The question imports him to apprehend such a measure of Gods loue in that benefit that he could by no meanes satisfie himselfe in any measure of thankfulnesse such speeches in Scripture argue the minds of Gods children at a stand vnable to expresse what they conceiue b Psal 84.1 How amiable are thy dwellings I cannot expresse the louelinesse of them c Psal 119.97 How doe I loue thy Law The measure of loue is inexplicable or signifie the insufficiencie they finde in themselues to doe what they desire Obser Obserue how highly Gods children prize the fauours of God euen such as to many seeme of smallest value Nothing they thinke sufficient that they can thinke or doe in way of thankfulnesse to God d Psal 116.12 What shall I render vnto the Lord for all the benefits he hath done vnto me I know nothing sufficient this onely I know GOD will accept thankfulnesse for his mercies The Lord hath promised to accept desires Can a child of God satisfie himselfe with desiring hee would doe as well as desire his desires hee thinks neuer feruent enough We may truely say God is more contented with the obedience of his children then themselues And it is easier for a child of God to yeeld pleasance and contentment to his gracious God then to himselfe Vse Notice it as no small difference twixt the shallow Hypocrite and the grounded Christian the Hypocrite as his taste is little of the fauour of God in any blessing his knowledge ouerly and superficiall of things that concerne life and godlinesse so is his esteeme of them sleight and his thanks for them all out as cold The Israelite indeede knowes how to amplifie by all circumstances euen meanest benefits still thinks himselfe too cold in the heartiest performance of thankfulnesse and obedience so see Dauid in the feruour of his deuoutest prayses e Psal 103.1 2 calling vnto his soule and all within him to prayse the Lord as if in greatest heate and ardencie of affections hee had felt a frostie coldnesse in the temper of his soule For all the ioy wherewith we ioy for your sake The measure of ioy is here expressed together with the meanes of it for your sake or by your meanes such fellow-feeling of their welfare wrought his loue to this people Obser Remarkeable here is the sweetnesse and amiablenesse of Christian loue affoording so many comforts and ioyes to our soules Amongst many graces it is most amiable as in other respects so for that it giues vs interest vnto and sense of all the happinesse of others their Faith Obedience Vnitie euery good gift of God brings home ioy vnspeakeable to our soules Compare Phil. 2.2 Col. 2.5 That not without cause Saint Peter with such f 1. Pet. 4.8 emphasis exhorts to feruencie of loue so many things there are eximious and eminent in loue aboue many other Graces First g 1. Cor. 13. all without it is as nothing Secondly none so plentifull and rich in vertuous fruits Thirdly none so lasting Prophecie and Tongues and Faith and Hope end with this life onely loue is endlesse the life of Saints in heauen is loue Super Cantica Serm. 83. Bernards obseruation is in this kind elegant Of all the motions and affections of the soule loue is the onely wherein wee may reciprocate with God If God be angrie with vs may we be angrie with him farre be it rather let vs feare and tremble and pray for reconcilement If God reproue vs shall wee dare to reproue
least in extremitie and at the vtmost There is another price which they call pretium augmentatum or multiplicatum so called because in respect of forbearance it is augmented aboue the worth of the thing in extremitie Whether is this kind of selling for day a breach of Iustice The generall answere is that it is an apparant violation of Iustice commutatiue because equalitie is not kept betwixt the thing and the price Howbeit there are of opinion respect may bee had to mens possible or probable damage and looke what damage in probabilitie the Seller may sustayne by such forbearance for it the Seller may prouide in euentum by adding to the price aboue the worth But if gayne be that is aymed at therein the contract cannot be excused of Iniustice being meerely vsurious And of the first sinne against Iustice by ouer-reaching thus farre The helper forward of it is Fraud whereof see Annot. ad Rom. 1.29 To set downe the seuerall sorts of deceit vsed in matters of contract were infinite and in truth impossible so wittie is the world growne to deceiue their Brother their owne Fathers as wee say in the Prouerbe in the issue as Iames speaks their owne soules out of which ill manners of men haue growne many good Lawes for Weights and Measures c. yet neuer was there Law of man so cautelous and prouident as to preuent all particulars the subtle wit of men whetted from Hell is so nimble to deuise euasions that not without cause their Trades are called Crafts Mysteries as is said of Antichristianisme Mysteries of iniquitie particulars are numberlesse Darke shops faire speeches false fingers protestations swearings for-swearings all that Mans or Deuills subtletie can deuise are frequent amongst men to deceiue Alas what is become of that ancient simplicitie so much commended in our Fore-fathers How is it that Prouerbs so Heathenish are now currant amongst Christians Plaine-dealing wee say is best but whoso vseth it must die a Beggar Such indeed are the times as those the Prophet complayned of Hee that walkes in his vprightnesse d Isai 59.15 makes himselfe a prey but to the Deceiuer is reserued a heauier vengeance His brother As hee specifieth the person whom hee would exempt from iniust vsage so coucheth hee a reason shewing foulenesse of the sinne a thing monstrous and vnnaturall it is to deceiue a Brother Who is this Brother Chiefly the man conioyned vnto vs in Christian profession more largely what Christ teacheth of the Neighbour may be said of the Brother Euery man with whom wee haue to deale is this brother whether Grecian or Barbarian Iew or Gentile Friend or Foe e Mal. 2.10 Haue we not all one Father Hath not one God made vs Why doe we transgresse euery man against his Brother In loue we say truly there is order one may be preferred before another according as they are neerer to vs in Societie Nature Grace or Friendly affection In iustice and matters of common equitie there is one Law for the Stranger and for him that is neerest vnto vs. The fraudulent dealing of f Exod. 12.35 Israelites with Egyptians was warranted to them by speciall dispensation and that founded on equitie they had done their long and wearisome seruice without recompence the Lord in compassion so dispenseth with them but dispensations stretch no farther then the particulars to whom they are giuen I obserue it the rather because our people haue in this case framed to themselues Distinctions such as Persians in their policie taught their children they must lye and not lye with a distinction lye to their enemies tell truth to their friends Not vnlike are those amongst our people something shamefull it is thought to deceiue a friend but for a Stranger the excuse is currant He was a Stranger to me no reason of respect betwixt vs. A simple man that puts confidence in them they are something scrupulous to deceiue but if he be one that pretends skill in the Commoditie then caueat Emptor With such idle distinctions doe they dawbe with conscience But what Xenophon obserued to be the issue of Persian education such is vsually the euent of these distinctions in bargayning Children saith Xenophon forgat their distinction and made bold sometimes to lie to their best friends So they that thus distinctly begin to practise iniustice at length grow to promiscuous iniquity sparing neither friend nor brother no nor their owne father to aduantage their commoditie Should not the Lord be auenged of such a people Yes God is the auenger of all such The principall reason followes wherein obserue first the qualitie secondly the force of it It is taken frō the dangerous and dreadfull consequent of such sinnes laying vs open to the vengeance of that God that is in his wrath a consuming fire It should seem then it may well enough stand with Grace to abstaine from sinne for feare of vengeance To this purpose we are sure Paul propounds it to this people of God that by terror of Gods wrath they might flie iniustice The Lord himselfe not only allures Ieremie by promise of his presence but driues him to duetie by g Iere. 1.17 terror of destruction Our Sauiour propounds to his Disciples meditation of h Mark 9.43 hellish torments to deterre from disobedience Vse So that they slaunder vs that say we teach it sauours of an affection gracelesse and meerely slauish to absteine from euill for feare of wrath This we teach To doe good onely for reward without all conscience of duetie or loue of God is meerely mercenary to eschew euill onely for feare of vengeance argueth an affection meerely slauish But that there is a lawfull intuitus of both in doing good and eschewing euill and that both may stand with Grace we teach with full consent onely wee require that other respects may also lead vs August epist 144. conscience of duetie loue of God care of his glory Qui tantùm timet est inimicus iustitiae They also are iniurious to their soules and to the Grace of God that therefore censure themselues as meerely Gracelesse because feare of Hell is found sometimes the strongest motiue to obedience yea in times either of their incipience or tentation and cannot be perswaded feare is filiall where sinne is eschewed with any respect to vengeance Paul then was no sonne that professeth himselfe to be moued as well by i 1. Cor. 5.11 terrour of the Lords iudgement as by loue of Christ to perswade men and vainely hath Gods Spirit propounded meditation of Gods wrath where he prescribes the forme of acceptable seruice to be performed vpon this motiue in part Because our God k Heb. 12.29 is a consuming fire It must bee confessed that Gods loue should chiefly sway with vs. But if his vengeance be a partiall motiue may wee not bee in Grace Is there not a mixture of all Graces with their contrary in the state of this life of faith with infidelitie of obedience
propertie of labour let vs annexe the qualitie of the matter wherein it is to be imployed which Paul hath in a like exhortation specified it must be some n Ephe 4.28 good thing That good thing so far as it concernes speciall callings conceiue to be both honestum and vtile an honest good thing a profitable good thing Honest it must bee that there bee no repugnancie betwixt the particular and generall calling that bindes to strictest obseruance of r Phil. 4.8 vertuous goodnesse As damnable as the most sluggish negligence is double diligence of many in euill toyling themselues euen to ſ Wisd 5.7 wearinesse in the wayes of wickednesse As how many callings are there as they are foolishly termed whose very matter subiect is sinfull Complexion-makers they say there are for deformed Strumpets that know how to varnish ouer with Vermilion the most wain-scot faces to fill vp the furrowes that wrinkled age hath drawne in their cheeks Cyprian de disc habit Virgin there be that haue learnd to make white haires blacke blacke white as if they meant to giue our Sauiour the lie and to prooue conclusions with the Almightie Many that busie their heads and beat their brains to deuise new-fangled and anticke fashions of apparell for braine-sicke Gallants Sufficeth it such to say they are painfull in their imployments So may a thiefe or Pirate say hee trauels and ventures farre for his purchase Truth is many a man takes more paines to goe to Hell then almost the holiest to goe to Heauen As it must bee honest so profitable also wherein our labour is bestowed profitable I meane to communitie that it may haue place here that Paul speakes The manifestation of the Spirit is giuen to euery one t 1. Cor. 12.7 to profit withall Not onely prophecie and tongues and gifts to teach are the operations of the Spirit But u Exod. 31.2 3 BEZALEELS and AHOLIABS skill to graue c. is the worke of Gods Spirit And therefore are gifts and faculties offices seuerally distributed in the body of Christ that by consideration of mutuall necessitie the members might haue the same care each for other and no man inclose his abilities to his proper vtilitie In which respect fault First our curious crafts our vaine vnnecessarie imployments in Minstrelsie and the like for Cui bono so I meane as to be made a trade for Christians to liue in Secondly but more our pernicious professions that find too much applause amongst voluptuous Sensualists Tertul. Cyprian de spectaculis as that of Pantomimes and Histrionicall Stage-players amongst others holden so accursed and damnable Our personall industrie Paul requires but in things that are good that is honest and apparently profitable to community So of the duetie the reasons follow First As we commaunded you Quest Had Paul authority to prescribe in matters of Ciuility Answ First There be that allot to the Ministery power to order things Ciuill and make euen Ministers Custodes vtriusque tabulae The difference betwixt Ciuill and Ecclesiasticall Magistrates they conceiue to stand not so much in the matter of the prescripts as in the ends of prescribing and manner of inferring As heeding Ciuill duties stands in force by Gods Law and tends to grace Christian profession so prescribes the Ecclesiasticall as meanes to support societies so the Ciuill Magistrate Neglect of such prescripts the Magistrate punisheth with the sword or some corporall mulct The Church onely with spirituall censures Secondly But what if we say It was done cessante Magistratu Truth is in Pauls time Princes were Heathenish perhaps also negligent in ordering affaires of Gouernment at least not taking into their care the Church of God Sure I am it is no arrogancie in a Minister to remember the people of duties of Ciuill honestie and to vrge vpon their consciences care of obedience to any Gods Commaundements And they that sleight such prescriptions though but of Ministers shall beare their sinne and make more heauie their owne iudgement The second reason is from ends and vses of such their industry First That they may walke honestly towards them without The word may be rendred seemely and according to good fashion Honestie in Scripture imports three things First Vertuous goodnesse Secondly Grauitie Thirdly Seemelinesse or decencie I am willing to follow the Authentique Translation and thinke without strayning the obseruation flowes hence That Industrie is no small part of honestie First vertuous goodnesse I am sure there is much in it it being the nurse of all vertuous affections Secondly the comelinesse of it such that it hath approbation from very aliens And not without cause said Salomons mother of the industrious woman x Prou. 31.31 Her workes praise her in the gates So that their error is palpable that haue pent vp all honestie within the limits of seuenth and eighth precept and thinke all honestie stands in chastitie and fidelitie so their bodies bee kept from adulterous vncleannesse and their care be to pay euery man his owne how euer dissolute their liues are otherwise the wrong is vnsufferable if they be censured of dishonesty These are I confesse some parts of honesty yet stands not all honesty in chastity and particular iustice In Pauls iudgement an Idler or busibody is no honest man no though his chastity and fidelity were as great as that of renowmed y Gen. 39. IOSEPH Yea there is honesty in hearing the Word of God and he is no honest man that doth not with z Luk. 8.15 an honest heart receiue it and bring forth fruit with patience What thinke you of Sodomites were they honest men Neuer saw the Sunne a people more conspurcate with lust and all abominable vncleannesse Yet by our Sauiours sentence Sodomites are more honest then such as despise Ministers in their Ministerie I am sure the a Mat. 10.14 15. state of the Sodomites shall be more tolerable in the day of Iudgement then the state of such honest men Secōdly How could I wish many religiously affected to the Word worship of God more carefull of this point of honesty that it neuer might be told in Gath There are amongst the most zealous Christians Idlers Busibodies inordinate walkers that eat not their owne bread How doe such blemish our holy profession an cause the way of God to bee blasphemed amongst aliens Remember that industrie is some part of honestie so iudged amongst aliens towards whom Paul aduiseth To walke in all good fashion and honest deportment Towards them without So calles hee all those not yet called into the Church of God And euen towards such aliens must Christians walke honestly and without offence precepts See Col. 4.5 1. Pet. 2.12 3.1 16. First to preuent their blasphemie of that great name that is called vpon vs. Occasioned by any our least exorbitancy Not left vnpunished in those that occasion it No not in b 2. Sam. 12.14 DAVID that man
euill the Thundrings and Curses of the Law though they belonged to thee in the state of Nature they belong not to thee in the state of Grace It is fearefull that Paul remembers out of Moses y Gal. 3.10 Cursed is euery one that continues not in all things written in the Booke of the Law to doe them But comfortable that he annexeth for Gods children vnited vnto Christ Christ hath z Gal. 3.10 13. redeemed vs from the Curse of the Law being made a Curse for vs c. I say not but there is a good vse of terrors meditated by Gods children first to prouoke to thankfulnesse vnto God that hath exempted them from the common condemnation secondly to encrease humiliation for sinne thirdly to quicken the dulnesse of our flesh wherewith wee are too oft ouertaken But this I am sure of If there be any thing deadly in the Word of God from that his children are exempted if any thing comfortable therein they haue their portion That from the scope the particulars follow wherein first offers it selfe the gracious estate of Gods people They are not in darknesse Darkenesse in propertie of speech is the absence or priuation of light Metaphorically in Scripture it signifies first the state of a Rom. 2.19 Ignorance secondly the state of b 1. Pet. 2.9 Impietie thirdly the state of c Psal 107.10 Miserie Here specially put for the state of Ignorance Obser And from the resemblance the Obseruation is profitable That the state of Ignorance is a state of Darkenesse such men liue in a perpetuall night Thus take the proportion He that walkes in darkenesse d Ioh. 12.35 knowes not whither he goes wanders in a maze not knowing whether he goe right or wrong or what mischiefes he may fall into Such is the state of euery man grossely ignorant whether he be going to Heauen or Hell to God or the Deuill he knowes not saue only that he may learne God dwelleth in Light and that the blackenesse of Darkenesse is reserued for such as liue and die in the state of Ignorance Pessimae matris ignorantiae Bernard pessimae itidem dua sunt filiae falsitas dubictas One of the two they are neuer free from error or doubtfulnesse in the way to life That may be another that it is a discomfortable estate as that of Darknesse full of feares many times needlesse None of the former Plagues spent vpon Aegypt so much affrighted Pharao as that of Darkenesse Before some sleight confessions are heard from him I haue sinned I and my people are wicked Now c Exod. 10.24 Goe you and your children all to serue the Lord. The Darkenesse of Aegypt hath not halfe the discomfort in it that palpable Ignorance saue onely that it is not so sensible through our carnalitie The foulest sinnes God permitting to temptation such run into without scruple No maruell if Paul say of such They are in the f 2. Tim. 2.26 snare of the Deuill holden captiue at his will there wants but a temptation to driue them to the grossest euils What should I tell you how they are oppressed with remedilesse feares when God is once pleased to awake their Conscience The Gaoler runs to his Sword to rid himselfe of life not being able to answer his doubt g Act. 16.27 30 What must I doe to be saued And I would to God our people would take notice of it It is true that our Sauior hath euery man confessing h Ioh. 3.19 Light is come into the world God hath caused the Light of his glorious Gospel to shine amongst vs that we might all see clearely the Way that leads vnto Life But that that followes is too true of the World Men loue Darknesse more then Light let them feare it be not their Condemnation What a gracious blessing hath the Lord vouchsafed vnto manie Congregations in the plaine and plentifull preaching of the Gospel and how would our Fathers haue reioyced in that which wee esteeme not They haue as Salomon a i Prou. 17.16 price put into their hands to get knowledge but haue no heart The reasons are First because k Iob. 3.19 20. their deedes are euill Ignorance and impiety are mutuall causes each to other from ignorance proceedes impiety all the workes of darkenes from workes of darkenes loue of ignorance through lothnesse to haue their sinnes reprooued Secondly Augustine in his time obserued another An opinion they had by ignorance to excuse their sins They had learnd of Luke that sinnes of knowledge l Luk. 12.47 48. are greater then sinnes of ignorance therefore fled ad ignorantia tenebras in hope of excuse not considering that it is one thing not to know another to refuse to know Yea saith Augustine the simplest ignorance of duety excuseth no man so farre Vt sempiterno igne non ardeat si propterea non credidit quia non audibit c. sed fortassis vt mitiùs ardeat Except perhaps it bee said in vaine Powre out thine indignation vpon the Heathen that haue not knowne thee and vpon the Kingdomes that haue not called vpon thy Name From this state of darkenesse Gods children are deliuered They are not in darkenesse Gods people then though they be not freed from m 1. Cor. 13.9 all remaines of ignorance yet sure after calling from grosse and palpable ignorance See Ioh. 6.45 Iere. 31.34 Grosenesse of ignorance thus conceiue it is partly in respect of the things to bee knowne partly in respect of the manner of knowing The principles of Christian faith are so plainely and familiarly deliuered in Scripture that euen of a childish capacitie vsing the meanes they may bee vnderstood Paul calls them n Heb. 6.12 the beginnings of Christ the o Heb. 6.1 first principles of Gods Oracles Now howsoeuer in some matters of greater depth Gods people may be to seeke yet in principles they are not ignorant Secondly there is a kind of accurate and exact knowledge when a man distinctly conceiues not onely generalities of faith and practice but particulars thereto belonging whereto are required p Heb. 5.14 wits exercised to discerne there is also a more confused and indistinct kind of vnderstanding in grosse That there are in the God-head three persons Example distinct each from other by their personall properties and maner of subsisting is the Article in grosse The manner of their distinction as that the Father begets the Sonne is begotten the holy Ghost proceedes suppose particulars belonging to this Article and requiring a more accurate kind of apprehension He that is ignorant of the manner of distinction is ignorant hee that is ignorant of their distinction we may say is grossely ignorant And from such grosse ignorance are Gods children deliuered So comes the promise in the couenant of Grace They q Iere. 31.34 shall all know God from the greatest to the least r Ioh. 6.45 They shall be all taught of
errour who yeelding the decree vnchangeable make the matter variable The number of the predestinate is certaine formaliter not materialiter how many shall be saued is determined more or fewer shall not be saued but of the persons who shall be saued nothing certaine is resolued First How then is it said Their l Phil. 4.3 names are written in the Booke of life The Lord I thinke would teach by that Metaphor the very persons to bee resolued of as well as the number Secondly m Rom. 8.30 Those whom he predestinated those and no other he called c. he saith not As many but limits out the persons Obiect They make the ordinance all out as vncertaine that hang the execution on the variable will of man Thus is the opinion God hath generally and at large onely determined to saue all beleeuers to damne all vnbeleeuers but hath determined nothing certaine of bringing any particular to faith or setting him in possession of saluation saue onely vnder the generall notion of faith and vpon the vncertaine Hypothesis of his faith Answ Belike then God hath left vs all in the hands of our owne counsell made vs framers of our owne fortune Iudge of the likely-hood by these reasons first Sorts it with the wisedome of the Creator to make man and to determine nothing certaine of his finall estate Mans wisedome deales on better certeinties first determining of the end of his worke and accordingly disposing of his workemanship Secondly Suites it in any sort with his loue to his Sonne to resolue from euerlasting to send his Sonne into the world to subiect him to the curse of the Law and to determine nothing certaine of the issues and fruit of his humiliation Thirdly how are wee not by this supposition more beholding to our selues then to Gods Grace for our saluation Sith he prouided meanes onely to be saued inclines not our hearts to make vse of them to our comfort That I may be saued I must thanke God that I am saued I may thanke my selfe that by good vse of my free-will made that possibility beneficiall to my selfe The summe is this That ordinance is certaine vnchangeable peremptory particular or if there be any other terme to expresse the vnchangeablenesse and infallible certainty of this Counsell of God thinke it fitting this purpose Quest May the Decree be furthered by our prayers and other holy endeuours Answ The vsuall answere is this wee are to consider two things first the decree it selfe secondly the execution and effect of the decree for the decree it selfe no man by any meanes can procure his enrolement in the number of the predestinate If wee speake of the execution it is not to be doubted but this as other parts of prouidence takes effect by meanes Gods prouidence so disposeth all his purposes that second causes haue their place ordinarily in their accomplishment Quest Puts this decree any thing in the persons of the predestinate Thus vnderstand it Flowes any thing from this decree of God touching saluation to qualifie the persons of the predestinate to saluation Answ No question yes Hence flowes n Rom. 8.30 Vocation Iustification Adoption all spirituall blessings that concerne life and godlines o Ephe. 1.3 4. He hath blessed vs in spirituall things according as he hath chosen vs in Christ p 2. Tim. 1.9 He hath saued and called vs according to his purpose grace giuen vs before all worlds The decree is the rule and measure of all Gods donations We now returne the conclusion The saluation of Gods children is not foreknowne onely but vnchangeably ordained and determined Vse 1 Fond therefore is that opinion falsly assigned by some to Damascene That there is no act of God more then that of prescience touching any thing that is or shall be no not touching the saluation of man The Lord foresaw that there were some that should be saued ordained nothing certaine of any mans saluation First the Scriptures plainly place both in God as well fore-ordinance as fore-knowledge Whom he foresaw hee q Rom. 8.29 predestinated to be like to the Image of his Sonne r 1. Pet. 1.2 Elect according to the foreknowledge of God Secondly Gods will is the first cause of all things neither could any thing be fore-seene in this kind especially but that God willed not onely to be but himselfe to worke Thirdly the saluation of man and all things that way tending are the workes of God Whatsoeuer God workes He ſ Eph. 1.11 workes according to the counsell of his will a strange and harsh conceit it is that the Lord should worke more then he purposed to worke Leaue them and Consider the plentifull consolation flowing from this Meditation to all Gods children Is our saluation built vpon this foundation the will and peremptory Decree of God What should Gods people now feare to depriue them of it Afflictions t Luk. 12.32 Feare not little fl cke it is your Fathers pleasure to giue you the Kingdome Heresies and seducement u 2. Tim. 2.19 The foundation of the Lord stands sure the Lord knoweth who are his Satans assaults God the Ordainer x Ioh. 10.29 is stronger then all y 1. Ioh. 4.4 Greater is he that is in vs then he that is in the world Obiect None of these say some out of Bernard can separate but a man may depriue himselfe see how many things the Apostle hath reckoned that cannot separate but amongst these many our selues are not Soli id deserere possumus propriâ voluntate Answ I loue Bernard well but the Prouerbe is Non vidit omnia Belike then mans will may frustrate Gods appointments Where then is that of Salomon z Pro. 21.1 The hearts of all men are in Gods hand to turne whithersoeuer he will Where is the Promise of a Ezech. 36.27 causing vs to walke in his Statutes So to put his b Ier. 32.40 feare in our hearts that we shall neuer depart from him Secondly yea see if the Apostles purpose be not to comfort vs as well against our owne infirmities as against outward assaults c Rom. 8.1 There is no condemnation to them in Christ walking after the Spirit sayth Paul preoccupating the discomfort might arise from our common frailty Thirdly Saint Iohn takes it for graunted that the desire and striuing for saluation in the elect is so certaine that except some outward aduersary none can depriue vs. Hee that is begotten of God d 1. Ioh. 5.18 keepeth himselfe and that euill one toucheth him not Fourthly The will of Gods chosen is so confirmed by grace that they cannot wilfully forsake their owne mercy This blessing we haue by the second more then wee had in the first Adam establishment in that gracious estate whereinto Regeneration brings vs. This promise wee haue in the new more then in the old Couenant To bee e 1. Cor. 11.8 confirmed blamelesse vnto the Day of Christ Wherefore
sort willingly putting from them that fruit of the Spirit ioy in the fauour and free grace of God That though the Lord hath done wonderfull things for their soules deliuered them from power of darkenesse mortified their corruptions sanctified them by his Spirit yet macerate their soules with sorrowes and pine away in perplexed feares of the wrath of God from which they are deliuered What is it that should thus perplexe a Childe of God truely fearing his Name and desiring in all things to liue honestly Is it their past sinnes they are no sooner repented but they are forgiuen and so esteemed as if they had neuer bin committed Is it their present imperfections They are couered with the perfection of Christs obedience Is it the rebellion of their hearts That issues not from them but from k Rom. 7.20 sinne dwelling in them Is it doubt of perseuerance That is founded on how many pillars that shall neuer bee shaken Gods l Iohn 10.29 power and promise Christs merit and intercession Gods Spirits vertue and continuall subministration Is it afflictions They m Rom. 8.28 worke to our good Is it Death n Heb. 2.14 Christ hath ouercome it Is it Iudgement It is o Rom. 8.33 God that iustifieth Is it Damnation There is none to them that are in Christ To conclude thou canst thinke of nothing that can be true cause of sorrow to thee being in Christ not walking after the flesh but after the Spirit p Psal 43.5 Why art thou then cast downe my soule and why art thou so disquieted within mee Trust in the Lord he is the helpe of thy countenance and thy God q Phil. 4.4 Reioyce in the Lord alwayes and againe I say Reioyce He is not thorowly thankefull for Gods fauours whom they affect not vnto reioycing And let that bee a second point of notice from this Text that Gods fauours ought to affect vs euen to reioycing So is the Precept r Phil. 4.4 Reioyce in the Lord alwayes againe I say Reioyce he doubles the mandate to shew the necessitie of the dutie The end of Leuiticall Festiuities was this It is in truth the top of Thankefulnesse arguing not onely our sense of Gods fauour but our right prizing and valuation of his blessings Who feeles himselfe affected with Ioy for a benefit of no esteeme with him And who but a man conceiuing some singular sweetnesse in the fauours of God can bee affected with them vnto reioycing Therefore the Lord sometimes permits vs to sense of the want of them that in the restoring we might find fuller comfort Ber. in Cantic Serm. 68. Sweetly said BERNARD Placet cunctis securitas sed ei magis qui timuit lucunda omnibus lux sed euadenti de potestate tenebrarum iucundior Transsisse de morte ad vitam vitae gratiam duplicat It is his opinion that though Angels in Heauen haue their Ioy in that God was pleased to preserue them in the state of Blessednesse yet more full is the Ioy of Gods Children the sonnes of men that once fell from their happinesse and are againe restored by the death of Christ Lamentable is the coldnesse of our affections in enioying the fauours of God that howsoeuer wee can sometimes say God a thanke yet euen his prime fauours such as accompany Saluation few are so farre affected withall as to reioyce in them It were well wee did not sometimes murmure against him for the small measures of Grace bestowed on vs. It seemes little to vs to Å¿ Marke 9.24 see our infidelitie and striue against it though that argue the presence of Faith except wee obtayne full victorie against all doubtings Little we thinke it that wee haue a t Nehem. 1.11 desire to feare Gods Name though euen for that Nehemiah layes clayme to the promise of God except wee be quite rid of all securitie and euen seruilitie in our feare Little that wee haue receiued a desire in all things to liue honestly though that in Pauls acknowledgement be the u Heb. 13.18 marke of a good Conscience except also our abilities to doe good bee answerable to our will Oh Brethren consider These little gifts are great fauours if we consider our no merits at the Giuers hands yea our deseruings of the contrary Be admonished to acknowledge them according to their worth and to make euen the lest testimonies of Gods fauour occasions to thee of reioycing x Mat. 25.23 Hee shall neuer bee ruler ouer much that is not faithfull in his little Neuer let him looke for perfection that rightly prizeth not the beginnings of Grace in his heart But much more damnable is that discontentment at sundry prime blessings tending to life and godlinesse to be seene in our multitude It was in Pauls esteeme a chiefe Blessing granted vnto Iewes that to y Rom. 3.2 them were committed the Oracles of God A speciall fauour God promiseth it to his Church To z Ier. 3.15 giue them Pastours after his owne heart to feed them with knowledge and vnderstanding Saith the Euangelist of it vouchsafed to ZABVLON and NEPHTHALI It is a Mat. 4.16 as light to them that haue long sitten in darkenesse and in the shaddow of death O wretched Miscreants they that cry out vpon this blessing and fauour of God as of some great vengeance and as Gadarens preferre their swinish affections and brutish pleasures before the sacred Word of God that should bee to vs as to IEREMIE b Jer. 15.16 The very ioy and reioycing of our hearts Wonderfull is Gods patience in mens prouocation I should else wonder that hee had not long since sent vpon vs c Amos 8.11 that famine in the Prophet not of bread and water but of hearing the Word of God Quest Lastly would any know how he may prouide to haue this holy Ioy alwayes conuersant with him Answ Three Graces of God there are especially auayleable this way First Faith Secondly Hope Thirdly Constant Obedience Faith giues vs title to the promises to Christ his Merits Righteousnesse Kingdome If that faile vs in the exercise yet hope sustaines the Soule while it beholds the blessings in the promise certaine though not yet exhibited Obedience constant and vninterrupted qualifies vs after a sort to receiue the Promises and as an euidence furthers vs in expectation of the Blessings Neyther Faith nor Hope are founded on our Obedience but the exercise of both is furthered by Obedience in such sort that longer then thou holdst on conscionably thy course of holy Obedience thou canst neyther bee assured of Gods Fauour nor on any sound euidence except his Blessings promised Bernard de Verb Apost non est Regnum Dei c. ser 2. Sic fatui filij ADAM praecipiti saltu iustitiam transilientes pacem rem finalem in principium conuertere peruertere vultis Nemo enim est qui gaudere non velit Non stabit non erit istud quia
more that attended with profit t Act. 16.14 because her heart only the Lord opened To say in a word there are u 1. Tim. 2.1 three sorts of Petitions as Paul seemes to distinguish them there is no part of mans life wherein one or all haue not their place The first hee calls Apprecations prayers for blessings wanting The second Deprecations prayers for remouall of euills felt or feared Thirdly Intercessions prayers that we make in behalfe of others There is no day or houre or moment of life that hath not necessarie vse of some one of these Wantest thou wisdome x Iam. 1.5 Aske it of God Hast thou wisedome Pray God to sanctifie encrease continue it Art thou filled with good things yet is there on earth no mecum bonum but hath a mixture of euills to be deprecated Hath God clensed thee from secret sinnes yet maist thou deprecate y Psal 19.13 sinnes presumptuous Feelest thou no temptation thou hast cause to feare it and to watch and pray z Matth. 26.41 that thou enter not into it Finally suppose thy selfe perfect in all grace set farre from sense and feare of euill How many weaklings are there in the body of Christ that need aide of thy intercessions How many elected yet vncalled How many vnder the Crosse feeble-minded comfortlesse c. Gods grace hath honoured vs so farre as to make vs a Iam. 5.16 Intercessors for our Brethren Compassion must teach vs to vse that priuiledge for their benefit Vse The duetie we haue seene Let vs see the vse Reproued here is the generall neglect of Prayer and Inuocation thus peremptorily as wee see commended to our continuall and vncessant vse The Sinners we may range into their seuerall ranks according to the seuerall causes whereout neglect of the duetie issueth First are they that out of a godlesse and profane disposition neglect this as all other works of Religion such as Dauid describes vnto vs with the brand of Atheists b Psal 14.4 They haue not called vpon the Lord swarmes of such Atheists euery Congregation is full of that haue no other thought of God or his dreadfull Name except to blaspheme it What maruell if all blessings of God turne vnto them to curses and the very meanes of saluation become occasion of their greater hardnes and deeper condemnation A second sort there are not sticking to dispute against the necessitie of this duetie and to oppose principles of Doctrine against precepts of duetie So some write of Maximus Tyrius a Philosopher that hee thus reasoned desperately against this precept of the Holy Ghost Gods prouidence and appointments are immutable prayer cannot alter them what he intends to giue he will giue though we pray not What he will not giue no importunity of prayer shall obtaine This deuotion therefore vtterly vnnecessary For answere consider Gods ordinary prouidence and the appointments thereof shall not out but include second causes And therein are disposed not onely what effects shal be produced but by what causes and in what order they shall haue their producement His will and eternall appointment hath freely linked together and subordinated the creatures to the execution of his purposes so see wee in the generation of the fruits of the earth there is an ordinary concurrence of Stars influence heat of Sunne distilling of Showres c. And this knitting together of second causes with the first is so indissoluable in the purpose and appointment of God that without them the effects ordinarily follow not so must we conceiue prayer for Gods blessings to be though no cause naturall yet a meanes appointed by the will of God to obtaine them They erre that thinke his appointments absolute without respect to second causes as meanes of their accomplishment Gregor lib. 1. Dialog Ipsa regni aeterni praedestinatio ita est ab omnipotenti Deo disposita saith GREGORIE quatenus ad hoc electi ex labore perueniant vt ipsi orando mercantur accipere quod eis omnipotens Deus ante saecula disposuit dare Neither pray we to alter Gods disposition but to obtaine what hee hath disposed and ordered to bee obtained by the prayers of his Saints Besides this In the significations of Gods secret will from which we gather the order thereof we haue promises and precepts ioyned together yea nothing promised without a prescript of duetie to obtaine the promise and that so required that if the duety commanded bee neglected the blessing promised is not obtained And shall we now say Prayers are vnnecessary which by his precept wee gather to be included in his secret appointments God forbid The Saints we find where they had greatest certaintie of obtaining most instant and feruent in praying To Isaac was the promise of a blessed seede renewed yet c Gen. 25.21 prayes he God instantly to remooue the barrennesse of his wife REBECCA To Elias God had reueiled his purpose of sending raine after so long drought in Israel yet how d 1. Kin. 18.42 buckles he himselfe in instance to obtaine it Nimirum sciebat saith Gregorie that God so promiseth his blessings that he will haue them obtained by prayer Wherefore also it is said e Iam. 4.2 Yee haue not because ye aske not There is a third sort and they pressed with conscience of their own vilenesse and vnworthinesse out of a nimium of humility and a kind of mannerly profanenesse neglect the duetie who are wee that wee should dare presse into Gods presence or presume to begge any blessing of him Vnworthy I confesse wee are all of so high a fauour if we respect our selues But if God haue vouchsafed vs this honour to be his orators and in his mercy demitted himselfe so low as to affoord vs base creatures audience let vs take heede least this shew of humilitie as Paul calls it make vs guiltie of vnthankefulnesse or disobedience Besides our custome is not to present our prayers vnto God in our owne righteousnesse or worth but in confidence of his f Dan. 9.18 vnspeakeable mercy and benignity and though it be true as Bernard hath it great is our iniquitie yet greater O Lord is thy pious loue and benignitie Lastly for this cause hath the Lord prouided vs a Mediatour his owne Sonne Iesus in whom he hath promised to bee well pleased with our persons and to accept our prayers The last sort is of them that for their weakenesse and coldnesse in prayers choose to omit it They want words they say to expresse their desires c. Ans In prayer the best Rethorike is passionate g Rom. 8.26 grones and sighes of the heart It is well said of Austin God respects not so much eloquence of words as feruency of spirit hee beares with Solaecismes and Barbarismes in our Petitions Let vs choose rather to violate Rules of Grammar and Rhethorique then this so precise a Canon of the holy Ghost Secondly remember what hath often beene taught Better is