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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A29118 Elijah's nunc dimittis, or, The authors own funerall sermons in his meditations upon I Kings 19:4 ... / by Thomas Bradley ... Bradley, Thomas, 1597-1670. 1669 (1669) Wing B4132; ESTC R7187 60,180 133

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the will of God 2. The second follows and 't is this That it is not enough to doe the will of God Opere operato but they must doe it as it should be done or els it will never reach to the Satis est in the Text Now this Satis est hath respect to two things in doing the will of God First The manner of doing it Secondly The extent of it The first requires that it be done well The second that it be done home they both are included in the Word Zealous I have been Zealous for the Lord God of Hosts Zeale is a vehement affection composed of Love and Anger and Actions flowing from these two are ever done in earnest they are done home and throughly and so ought we to doe all things that we doe for God The Opus operatum the work done will not serve the turne but it must be rightly qualified in all the circumstances of it and done in a right manner If we love the Lord our God we must love him with all our heart with all our soule with all our mind and with all our strength If we serve him we must serve him with reverence and godly seare If we worship him we must worship him in Spirit and in Truth Luther said well That God loves Advers rather then Verbs the manner of doing more then the work done the will more then the deed the mind more then the matter we must not serve God negligently nor we must not serve him by halves either of these make our obedience fall short of Elijah's Satis est in the Text To say we beleeve in God we love God and we feare God and not to obey him to shew our faith by our works and our fear by our worship Non satis est it is not enough but to our faith to joyne our obedience and to our fear to joyne our worship and to our love our care to keep his Commandements Satis est it is enough To profess that we know God to confess his Name to draw neer unto him with our lips and in all outward deportment to have a forme of godliness Non satis est it is not enough but to know God in Christ reconciling the world unto himselfe to draw neer unto him with our hearts and dearest affections and with the forme of godliness to shew forth the power of it Satis est it is enough To cry Lord Lord as in the Gospel and Templum Domini Templum Domini The Temple of the Lord The Temple of the Lord as the Jews did in Jeremy Non satis est it is not enough but to doe the will of our Father which is in Heaven and in his Temple to speak of his Honour and to worship him aright Satis est it is enough To make our boast of God and of his Law to heare every day a Sermon to know the Mistery of the Gospel to have a mouth full of Scripture ready at all times to throw at an adversary in dispute or discourse Non satis est it is not enough but to know the truth as it is in Jesus to receive the truth with the love of the truth to answer the end of the Evangelicall Law which is Love out of a pure heart a good Conscience and Faith unfeigned Satis est it is enough To bring multitudes of sacrifices and oblations unto the Lord to stretch out our hands before him and to make many Prayers Non satis est it is not enough but to wash us to make us cleane to take away the evill of our works from before his eyes to cease to doe evill and learne to doe well Satis est it is enough To come before the Lord with thousands of Rams and ten thousand Rivers of Oyle to give the fruit of my body for the sin of my soule Micha 6.6.7 Non satis est it is not enough but to doe Judgement to love Mercy and to walk humbly before the Lord Satis est it is enough To conclude this point to be admitted into the visible Church to be matriculated into it by Baptisme to live in a professed subjection to the Gospel of Christ to come to Church to heare Sermons to sit out the Service and at the appointed times to receive the Sacrament of the Lords Supper though this be more then we can gaine of many among you Non satis est it is not enough but to make it our care all the dayes of our life to make good the Covenant which we made in our Baptisme to become Members of the invisible Church incorporated into it and united unto it by the bonds of faith and of the spirit to express the power of the Word Sacraments and Spirit working by them in a constant holy walking before the Lord as becomes the Members of that holy Society Satis est it is enough And so we have made good the second Inference drawn out of Elijah's third Satis est in reference to what he had done Satis Feci I have done enough But stay a little before we take our leave of this Satis est it is necessary we should answer an Objection that lyes in our way and must be removed before we can proceed any further Obj. Quid audio What is that I heare Satis feci I have done enough Who can say so be he a Prophet be he an Apostle an Evangelist be he the holiest of Saints that ever lived can he say of himselfe Satis feci I have done enough Is there a Satis in our obedience unto which we may arrive and then say It is enough Our Saviour tells us That when we have done all that we can we are unprofitable servants How then can any say It is enough or I have done enough Sol. To this I answer by a double distinction First thus There is a Satis ad Justificationem and there is a Satis ad Testificationem there is a Satis as to Justification and there is a Satis as to Testification As to the former there is no man can say He hath done enough Enter not into judgement with thy servant O Lord for in thy sight shall no man living be justified Psal 143.2 But as to the later there is a Satis ad testificationem to testification that is To testifie the truth of our faith the sincerity of our obedience and the uprightness of our hearts in the Service of God When Abraham was so ready upon Gods command to offer up his Sonne Isaac in sacrifice to him as to bring him to Mount Moriah there to build an Altar to lay the Wood in order upon it and binde his Sonne to the Wood to take the Knife in his hand and to stretch forth his hand to Slay him God staies his hand bids him hold his hand proceed no further Satis est It is enough for now I know that thou lovest me seeing thou hast not refused to offer up thine onely Sonne in sacrifice to me at my
they lived and they that did not so they were reproach't as In utile pondus terrae an unprofitable burden to the Earth Fruges consumere nati as if they were borne onely to devoure the good things of the Earth He was an honest Moralist that spake it Mortem non timore quia ita vixi ut frustra me natum non existimem I am not afraid to dye because I have so lived as that no man may think that I was born in vaine a testimony that may shame many Christians that so live and dye as if they were born in vain improfitable burdens to the Earth Terrible is the doome of the unprofitable servant in the Gospel Take the unprofitable servant binde him hand and foot and cast him into utter darkness He doth not charge him as being an hurtfull servant but as an unprofitable servant not with wasting his Talent but with not improving it Beloved God looks we should be profitable servants that we should bring glory to his name honour to the Gospel and that we should doe good in our Generation that the world should be the better for our comming into it not the worse Can any man imagine or can it stand with reason to think That the most holy God and wise Creator of all things should Create such a Creature as Man is for nought and not look for service from him and glory out of him Why there is no Creature that he hath made though never so mean and despicable but he looks for glory by it and service out of it in it's kind Natura nihil facit frustra The God of Nature hath made nothing in vain And shall Man the most excellent piece of the Creation next unto the Angels be unserviceable and bring in nothing to the glory of the Creator Man endued with such rare gifts and abilities to doe good withall both to himself and others Did the Creator endue him with such rare excellencies above the rest of the Creatures such as Understanding Will Memory Affections Reason Judgement Knowledge Conscience for nought No surely To whom much is given of him much will be required great receipts will make men liable to great accounts A time will come when they shall give an account both of their Time and of their Talents how they have used and improved them what good they have done with them Beloved That man shall never dye comfortably which hath not in his life time in some sort answered the end of his Creation The end of his Creation is to glorifie God to doe good to men in his Generation and to further the salvation of his own soule Blessed is that servant whom when his Master cometh he shall finde so doing Vses 1. It reproves all carnall careless and secure Christians if I may call them such and not rather Epicure or Atheist that make no Conscience at all of doing good sure they think salvation will come of course and God will drop down happiness into their laps while they sit still and never look after it What shall we eat or what shall we drink or where withall shall we be cloathed are the things that take up their care and thoughts but the Vnum necessarium that one thing that is necessary wholly layd aside Surely a great part of the world are very Atheists they either think there 's no heaven at all or they are much mistaken in the way to it and the means of attaining it We must work walk runne fight the good fight of Faith Strive to enter in at the streight gate through many tribulations many sufferings many cumbatings there are corruptions to be mortified Lusts to be crucified Temptations to be resisted afflictions to be suffered spirituall wickednesses to be wrastled withall Qui cupit optatam cursu contingere metam multa tulit fuitq pius sudovit alsit Christianity is no idle Calling it will take up the whole man and the whole time it will keep us doing in the practise of all Christian duties and the exercise of all Christian graces 2. This reproves the Sc●pticks and ●nosticks of these times whose Religion lyes all in their Braine and in their Tongue the Practique part of Christianity they lay by and place it all in Theory and speculation they have found out a neerer way to Heaven then ever our Fathers knew an easier and a cheaper they can talk thems●lves thither and dispute themselves thither and all this while sit still and neither work nor walk for it at all the good works which Christianity calls for they pay with good words their devotion is turn'd into disputing their faith into faction and their charity into contention the mayne of Religion they place in hearing of Sermons Pliny writes of a certain Serpent Aure concepit Ore parit That it conceives in the Eare and brings forth at the Mouth as fit an Embleme for such professors as can be They conceive by the Eare in an insatiable desire of Hearing and bring forth at the Mouth by endless disputing and discoursing But as to the Hand by working or the Foot by walking their Religion reacheth not without which all the rest is but vain as St. James tells us Therefore Set me as a Seale upon thine heart and as a Bracelet upon thine Arme saith the Church to Christ Cant. 8.6 Upon which St. Bernard thus Glosseth In corde sunt cogitationes in brachiis sunt operationes ergo super cor super brachium The heart is the seat of affections the Arme the Instrument of actions Set me therefore as a Seale upon thy heart and as a bracelet upon thine arme that with the one I may ever affect and with the other effect the things that please thee Beloved Not onely the Law but the Gospel every where calls for good works at our hands Be zealous of good works Titus 2.14 Fruitfull in good works Col. 1.10 And let ours also learn to shew forth good works What though they be not Causa Regnandi The cause why we shall reigne yet they are Via Regni The way to the Kingdome and the way which God hath appointed we should walk in thither What though they doe not justifie nor merit yet they are profitable for necessary uses By them is our Heavenly Father glorified the Gospel of Jesus Christ honoured and adored they are evidences of the soundness of our Faith the sincerity of our profession they bring comfort to the Conscience here and there is a certain reward for them in Heaven though not Propter opera yet Secundum opera according to our works to be given unto us Blessed are the dead which dye in the Lord even so saith the spirit for they rest from their labours and their works follow them And happy is he which hath store of them in that day to prayse him in the gates And thus much of the first inference drawn from Elijah's third Satis est that is I have done enough Those that are for God must doe