had been slain by it as slaying in my bones Moses vvas a man very meek in his ovvn vvrongs Numb 12. 3. Moses was very meek above all the men that were upon the face of the earth but in the cause of God Exod 32. he carried himselfe as if he had been a man made up all of passion he broke the tables of stone So Jesus Christ vvas famous for his gentlenesse he vvas a lambe for meeknesse and yet in the cause of his Father he applied that to himselfe The zeal of thine house hath eaten me up John 2. 17. 2. He never thinks that he began to serve God soon enough or did him work enough Psal 63. 1. Early will I seek thee and v. 8. My soul followeth hard after God Act. 13. 22. God gave David this testimony and said I have found David the son of Jesse a man after mine ovvn heart vvhich shall fulfill all my vvill Psal 119. 6. Then shall I not be ashamed when I have respect to all thy commandments 3. He is desirous to glorifie God by suffering as vvell as by doing to follow the lamb whitherscever he goes to the vvildernesse as vvell as to paradise to a prison as vvell as to a palace Jer. 2. 2. I remember the kindeness of thy youth when thou wentest after me in a land that was not sowne Cant. 8. 5. Who is this that cometh up from the wildernesse leaning upon her beloved from the wildernesse of afflictions Matth. 8. 19. A certain Scribe came to him and said Master I will follow thee whithersoever thou goest He would follow Christ in doing but not in suffering as cloth doth last in wearing but shrink in wetting for when Christ told him The foxes have holes the birds of the air nests but the son of man hath not where to lay his head verse 20. his courage was abated 4 He lookes more after duty then reward and complains more of his defects in it then for want of expected returnes to it Many men are content to follow God so long as there is any advantage in so doing they wil do their duty but they do not care for duty but upon expectation of rewards Remiss spirits follow God as a dog doth his master till he comes by a carrion then he leaves his master and turns aside to it So wicked men follow God till they come at a carrion till they meet with some stinking lust some occasion or object of sin but then they depart from God and close with it But on the contrary David followed after God and thirsted for God even then when he was in a drie and thirsty land where no water was Psal 63. 1. Had we been in Davids case we should have said O Lord give me drink had we been in a barren land we should have said O Lord give me food but David in a barren and thirsty land cries O Lord give me thy self That is the spirit of a man that is truly zealous after the Gospel 5 Difficulties and opposition do rather quicken then abase his endevours what adventures will he not make what paines will he not take what hazards will he not run for God And as it is with the fire in the Smiths forgeâ— that growes hotter and more violent when the water is sprinkled upon it or as fire burnes the most vehemently in a cold and frosty day So that opposition that is made against a zealous man doth but make it the more eager and fervent by a holy Antiperistasis Thus it was in the dayes of Christ the harder it was to get to him the more violent and restlesse were they till they came to him They trod one upon another being an innumerable multitude of people Luke 12 1. Some forced their passage to Christ as we say hunger doth to meat through stone walls Mark 2. 4. And when they could not come nigh unto Christ for the preasse they uncovered the roof where he was and when they had broken it up they let down the bed c. Such was the temper of that Syrophenician whose zeal vvas not quenched but increased by opposition though even Christ did set himselfe against her as an adversary When Christ said It is not meet to take the childrens bread and give it to dogs Mark 7. 27. Here is cold vvater one vvould think enough to quench the zeal of many a professour but the fire of her zeal made fuel of this cooling expression She answered Yet the dogs under the table eat of the childrens crumbs verse 28. One compares a violent Christian to a burre the more paines you take to get it off it sticks the faster on So a zealous Christian the more you endevour to pull him from God he cleaves the closer to him This vvas Davids disposition vvhen he danced before the Lord vvhen Michal despised him and reproved him and fell foul upon him for it he ansvvers I will yet be more vile then thus will be base in mine own sight for it was before the Lord 2 Sam 6. 21 22. And thus much for the third particular the discovery of this holy violence I novv come to the fourth The fourth particular is the difference betvvixt an heady and rash and an holy and religious violence Novv I shall shevv that in 10 particulars 1 It is most seen in triviall and circumstantiall matters Such vvas the violence of the Pharisees about vvashing their vessels and their hands before meat but they never lookt after the vvashing of the heart So the Prelaticall party shevved much heat and violence about ceremonies vvhereas they vvere lukevvarm yea cold in more substantiall matters the observation of the Sabbath and the strict exercise of holinesse c. They were very violent for the linnen Ephod though it may be there was a leprous skin under it they took great care to have railes about the Communion-table but never took care to make a rail to keep prophane persons from the prophanation of the Sacrament but now a godly man is most conversant about that which may be most advantagious to him which will bring him neerest heaven which will be of most use to him to glorifie God and to save his soul 2 It is kindled by passion and vain glory in the one by a zeal and holy indignation in the other Thus many men are zealous in the broaching of errours when they cannot get glory by holding the truth then they will give up themselves to vent errours Whereas true violence comes from a better principle and aimes at an higher end The fire of the Altar was to come from heaven Levit. 9. 24. And when Nadab and Abihu offered sacrifice with strange fire it was not accepted nay they were slain in their enterprize Our zeal should be a fire from heaven God accounts that strange fire we fetch from our own hearts 3 Violent rash zeal makes a man go beyond the bounds
In regard of God 2 In regard of ourselves 3 In respect of the devil 4 In respect of other men 5 In respect of heaven it self 1 In regard of God Eccles 9. 10. Whatsoever thy hand findeth to do do it with all thy might God requires this at your hands Rom. 12. 11. Not slothfull in businesse fervent in spirit serving the Lord. The word signifies boiling in spirit 2 In regard of our selves and that for two reasons 1 We have violent temptations against us our affections must be equal to our temptations if our affections be not violent how can we resist violent temptations shall not we be as violent to save our souls as the Devil is to damne them Satan invades the soul with fierce and furious assaults 2 We have been violent in the wayes of sin Shew as much violence in the wayes of God as you can and when you have done all it will come short of your former violence in the wayes of sin Rom 6. 19. As ye have yielded your members servants to uncleannesse and to iniquity unto iniquity even so now yield your members servants to righteousnesse unto holinesse There are three To 's in the expression of the service of sin to uncleannesse to iniquity and unto iniquity but in the service of God there are onely two To 's to righteousnesse and unto holines To note that we were more addicted to sin formerly then now we are to grace the reason is then there was nothing but sin in the soul now there is something else besides grace a stream of corruption to oppose it We ought to be as violent in good as in evil the same word which signifies to persecute Act. 26. 11. is used to set out his earnest pressing towards heaven Phil. 3. 14. 3. In regard of the devill He hath violent temptations and suggestions 1 Pet. 5. 8. Be sober be vigilant because your adversary the Devil as a roaring lion walketh about seeking whom he may devour 1 He is said to be an adversary Now an adversary will watch all opportunities for your hurt and wil be intently set upon it 2 He is a lion not a lamb a lion a savage fierce and furious creature 3 He is not asleep but a roaring lion 4 Not a lion standing still contented with the prey when he hath gotten it but still going about for more he is not contented with what he hath gotten though he hath been going about ever since Adams fal yet he goes about still for more he labours to sill hell with souls 5 He seeks whom he may devour The devill watcheth and doest thou sleep 4 In regard of other men and those either bad or good 1 In regard of bad men 1 Consider they are violent against the truth and wilt not thou be as eager and violent in the profession of the Gospel as they are in their oppositions against it As Zeno said to one of his acquaintance who was enticed to bear false witnesse against another and walked privately because he would avoid the man that sought to suborn him Oh said Zeno Shall he not be ashamed of sin and wilt thou be ashamed to set thy selfe against sin 2 Bad men rage and are violent in wayes of wickednesse Wicked men are as swift as dromedaries in the wayes of sin and wilt thou be as a dull asse in the service of God shall a man run fast in a way of sin to destroy his soul and will you but creep in the wayes of God to save your soul shall wicked men run post to hell and wilt thou but creep slowly to heaven Shall a man make speed to the place of execution and wilt thou but move slowly towards a crown and throne shall wicked men not be ashamed to shew their rage in a sinfull course and shall godly men be ashamed to be zealous in the wayes of God Jer. 8. 6. They turn to their course as the horse rusheth into the battel Jer. 9. 5. They weary themselves to commit iniquity will not you do as much for God as they do for Satan 2 In regard of good men How eager and earnest are they after God Caleb and Joshua followed God fully Numb 14. 24. vvhen hypocrites follow God partially and by halves Psal 132. 4 5. David vvas so violent for God that he would give no sleep to his eyes nor slumber to his eye-lids untill he found out a place for the Lord an habitation for the mighty God of Jacob. As on the contrary those wicked men Prov. 4. 16. were so violent in wickednesse that they could not sleep except they caused some to fall Psal 69. 9. The zeal of thine house hath eaten me up and the reproaches of them that reproached thee fell upon me 5 In respect of heaven it self Luke 13. 24. Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able Strive to an agony or as in an agony men strive for life it is not enough to seek many seekers shall never finde but there must be striving there must be a kinde of holy impatiency to get into heaven 1 Cor. 9. 24 25. Know ye not that they which run in a race run all but one receiveth the prize So run that ye may obtain And every man that striveth for the mastery is temperate in all things Now they do it to obtain a corruptible crown but we an incorruptible 2 Tim. 2. 5. And if a man also strive for masteries yet is he not crowned except he strive lawfully Heaven is compared to a hill and hell to a pit It vvill cost a man sweat and labour to get up an hill but it is an easie thing to go down into a pit Heaven is as Canaan the type of it was though a land of promise yet of conquest too There were many Giants there the sons of Anak in the land Heaven is not had vvithout eagernesse Luk 16. 16. Every man presseth into it It is an allusion to souldiers that storm a City or strong Garrison vvith all the speed and violence they can Should souldiers go about that great vvork in a marching pace they might all be cut off And thus much shall suffice for the second thing to shevv the necessity of this holy violence The 3 thing is the discovery of this holy violence Novv it is discovered by these follovving marks A violent or zealous person is one 1 Who is patient in his ovvn cause but impatient in Gods cause This vvas the temper of David What the enemies did to David vvas but as a pin in the flesh but vvhat they did against God vvas as a svvord in his bones Isal 42. 1 As with a sword in my bones mine enemies reproached 〈◊〉 whilest they say daily unto me Where is thy God The reproaching of God vvas as death to him as though he
for the third use The fourth use is for caution and that in four particulars 1 Take heed of pleading for or being contented with a moderation in matters of religion Moderation in religion is accounted a vertue in these times whereas Jesus Christ would have spued us out of his mouth If Jesus Christ commend an holy violence in the matters of religion what becomes of this moderation Indeed for men to be moderate in things that are lawfull is good It is the advice of the Apostle Phil. 4. 5. Let your moderation be known unto all men the Lord is at hand that is let your moderation be in the love and desire of things lawfull and indifferent of things in this world be moderate in those things that they may not hinder you in your course towards heaven but not in any case to be moderate in religion and that I shall make appear in these four particulars 1 Moderate estates do not content you in the world Men rise up early and go to bed late and eat the bread of carefulnesse and are eager and indefatigable in their pursuits of the world If you get not so much this year you will indeavour to get more the next year no man hath moderation after the things of this world no man is contented with that estate they are in but labours to improve it Like the Chaldeans of whom it is spoken Habak 2. 5. He inlargeth his desire as hest and is as death and cannot be satisfied But gathereth unto him all nations and heapeth unto him all people And is it reason that you that are so immoderate in the pursuit and desire of the things of this world should be moderate in the things of heaven 2 You have been very immoderate in your desires after your lusts before your conversion and therefore in all reason you should not now be moderate in your desires after God and the things of God How many times have you bin as it were sick till you have you accomplisht your ends in a sinful course and will you not now be sick of love after Christ and after heavenly things Hast thou not burnt in lust and will you now be key-cold in religion 3 God doth expresse as great yea more dislike of lukewarmnesse in religion as if a man were of no religion Famous is that instance of Laodicea Revel 3. 15 16. I would thou were either cold or hot So then because thou art lukewarm neither cold nor hot I will spâ—â—e thee out of my mouth Not that God would have men to continue in or return to Paganisme or Judaisme both of which his soul abhors but onely because he doth exceedingly distaste lukewarmnesse in the prefession of Christianity 4 In a false religion men have shewed much zeal and forwardnesse Isa 46. 6. I hey lavish gold out of the bag and weigh silver in the balance hire a Goldsmith and he maketh it a god they fall down yea they worship c. The people were so violent in an Idolatrous religion that they did spare no cost nor pains to accomplish it So those false Prophets those prophets and worshippers of Baal 1 King 18. 28. They cried aloud and cut themselves after their manner with knives and lancers till the blood gushed out upon them So Paul when he was a Jew and adversary to Christianity beyond measure he persecuted the Church of God and wasted it Gal. 1. 13. Jerem. 32. 35. Those superstitious Jews built the high places of Baal which are in the valley of the son of Hinnom to cause their sons and their daughters to passe through the fire unto Moloch which I commanded them not So zealous and servent were they in their Idolatrous worship and service that they would cause their children to be burnt as a sacrifice to their false god So likewise among us the Papists are zealous and eager for their worship witnesse their whippings and scourgings and fastings and other penances If men be thus zealous in false wayes how servent should we be in a true But so much for the first branch of the Caution Caution 2 2 Take heed you do not think you shall ever go to heaven without this holy zeal and violence It was onely the violent in John Baptists dayes that took heaven You can never go to heaven except you strive to enter in at the strait gate You must strive till you sweat you must strive with all your might and all will be little enough Take heed therefore you do not think it an easie thing to go to heaven But withall take this though you cannot go to heaven without this holy violence you shall never go to heaven for it James 1. 25. Whosoever looketh into the perfect law of liberty and continueth therein he being not a forgetfull hearer of the Word but a doer also this man shall be blessed in his deed So that you see a man shall not go to heaven for his doing though he cannot go to heaven without it Caut. 3 3 When you see the servants of God zealous and violent in the wayes of God take heed you do not judge of this as the world doth that you do not judge it a vain and needlesse thing or that you do not judge it folly and madnesse When Paul was thus violent for the propagation of the Gospel when he came before Festus Festus told him that much learning had made him mad But Paul said I am not mad but speak forth the words of truth and sobernes Caut. 4 4 Take heed thou doest not abate thy â—â—al in the matters of religion because it may be thou meetest with much reproach and many scandals from the men of the world for the sake of religion David was more eager in his dancing before the Ark notwithstanding the scoffings of his wife 〈◊〉 scandals and reproaches and troubles will make thee abate thy zeal for God hou wilt never be able to hold out to the end I will never believe that man will indure a rack for his religion that cannot bear a reproach He that cannot indure a frown for it will never indure fire and faggot if thou canst not indure a taunt or jeer for thy profession of religion much lesse wilt thou endure a Gibbet And so much for the use of Caution Use 5 The next use is this This Doctrine may stirre up in us an holy lamentation If it vvere so that in the dayes of John the Baptist men were so holily violent after Jesus Christ and his Ordinances then how should we lament and bewail our times when we consider hovv defective men are novv adayes and hovv much vve fall short of those converts at the first plantation of the Gospel We fall short of them 1 In regard of their love and union It was observed that the primitive Christians were so full of love and affection to one another that they could be acquainted together as well in half
meat with Publicans and sinners they said He was a friend of Publicans and sinners Do not entertain hard thoughts of Christ not of the wayes of Christ for that Indeed if religion were any cloak for sin if it did countenance and incourage men in sin it were something but it is that which makes of a sinner a Saint Conversion though it finde us vile and bad it doth not leave us so 2 Take heed you do not suck this poison from it that when you hear the worse men are before conversion the better they will be after conversion Some it may be will draw this inference from it That it is the best to be as vile and wicked as one can for so one shall be most zealous afterward Take heed of that For 1 It is a great question whether God will convert thee or not and if thou be not converted all thy sins will be so many cords to tie thee in hell the aggravations of thy sin will be additions to thy torment and punishment 2 The deeper thou art in sin the greater must thy humiliation be Will any wise man break his leg because a broken bone well set and knit again will be stronger then ever it was before Knotty timber shall have most blowes 3 The longer thou continuest in sin the longer will God keep thee under suspension and it will be long before he vouchsafeth the comforts of his Spirit he will fill thee with indignation and horrour Though great sins cannot vast are gratiam lay waste the grace of God yet they may vast are conscientiam lay waste the peace of conscience though it may be they will not put thee into a state of ejection yet they will bring thee into a state of dejection if thou art not cast off yet thou shalt he cast down and therefore take heed thou doest not abuse this precious doctrine And so much for this last use And so I have done with both Doctrines and finished the Text And from the dayes of John the Baptist untill now the Kingdom of heaven suffereth violence and the violent take it by force FINIS The Zealous CHRISTIAN Holding Communion with God in wrastling and importunate Prayer LUKE 11. 8. I say unto you though he will not rise and give him because he is his friend yet because of his importunity he will give unto him as many as he needeth MY Text is the conclusion of a familiar Parable used by Christ whereby he instructs his Disciples touching the Doctrine and use of prayer The occasion offered to Christ-to fall upon this Subject is intimated ver 1. of this chapter One of his Disciples said unto him Lord teach us to pray as John also tought his disciples Whether it was a one of the twelve Apostles or one of the seventy Disciples that propounded the question is not easie to determine nor is it materiall to know Hereupon Christ gives them a plâ—â— for me or directions for prayer to direct them about the matter and withall gives them a parable to informe concerning the manner of praying For the matter of it you have it in these words when you pray say Our father c. Not as though it were a command from Jesus Christ that alwayes when we pray we should use that forme of speech which is here set down Jesus Christ indeed intended it for a platforme or a patterne to direct us in the making of our prayers for there is nothing we stand in need of and goe to God for but it is to be found in these words but he never intended to tye up his people to this forme And that I will prove by some reasons Reas 1 1. Because though Luke here saith when you pray Say Our c. yet Matthew varies in his expression and saith when you pray say after this manner Mat. 6. 9. to reach us that we are to stick to the matter contained in this prayer but we are not confined every time we pray to use the same expressions By Luke we learne that the using of this forme of words is lawfull by Matthew that it is not necessary Reas 2 2. A second reason is this Because in the recitall of the Lords prayer by Matthew and Luke there is much difference and though the difference be not materiall yet it is verball which is enough to prove what I intend to wit that we are not bound to the words In the third Petition it is thus in Matthew Thy will be done in earth as it is in heaven In Luke it is thus thy will be done as in heaven so in earth In the fourth Petition it is said in Matthew Give us this day our daily bread In Luke it is said Give us daily day by day our daily bread In the fifth Petition it is said in Matthew and forgive us our debts In Luke it is said for we forgive every one that is indebted to us Lastly it is said in Matthew For thine is the Kingdome the power and the glory for ever Amen But these words are wholly left out in Luke Which variance teacheth us thus much that you must not recede from the matter or purport of the words yet we are not to be superstitious and sollicitous about the expressions as Chemnitius observes Reas 3 3. Another reason to prove that we are not limited to that forme is this Because Jesus Christ himselfe and all his Apostles did never use this forme in all their prayers And if there had been a necessity that we should have used it Christ would as he might easily have left a command behinde him in the word and also he would have practised it himselfe that it might have been our example This reason Chemnitius gives There are many prayers in Davids Psalmes many in the Prophets many in the Acts of the Apostles many in the Epistles of Paul which are different in expression from this forme and yet doubtlesse received acceptance from God 4. Reas Another argument is this Because it is the worke and office of the Spirit of God not onely to help the people of God in the manner how but also in the matter what to pray to put even words into our mouthes Rom. 8. 76. We know not what we should pray for as we ought but the Spirit helpes our infirmities And upon these grounds it appeares that we are not bound to use that forme of words Ministers doe sometimes use this forme of prayer to justifie the lawfulnesse of it and sometimes they doe not use it lest people should dote too much upon set formes And so much for the matter of prayer I come now to the manner and that is expressed in this Parable which Parable is laid down in the 5 6 7 8. verses And be said unto them which of you shall have a friend and shall goe unto him at midnight and say unto him Friend lend me three loaves For a friend of mine in his journey is come to
speake peace to his people but let them not turne againe to folly It would be both sin and folly in thee to returne to sin after God hath given thee an answer of peace This was Davids resolution for his owne particular Psal 6. 8. Depart from mee all you workers of iniquitie Why what is the reason The Lord hath heard the voyce of my supplication As if David had said O ye wicked men you have been occasions of sin to me and companions in sin with me but how that God hath been thus gracious to mee now that God hath graciously returned my prayers I will haue no more to doe with you Depart from mee yea workers of iniquitie And so much for the negative Cautions I shall now lay down a few positive cautions 1. If God hath returned thy prayers see that thou beest more frequent in prayer then thou wast formerly This was the purpose of holy David Psal 116. Because the Lord hath heard my prayer therefore I will call upon him as long as I live So let it be your care to set your self more solemnly and seriously to seek God then ever you have doue 2. See that you be more in praises to God then you have been Those mercies that thou hast won by prayer are to be worn by thankfulness Psal 145. 10. All thy works praise thee O Lord and thy Saints do bless thee All Gods works do praise him The heavens declare the glory of God and the firmament sheweth his handy work That is they are all the passive monuments of Gods power in creating them But the Saints they are agents in praising God Blessing is more then praising A picture praiseth him that made it but it doth not bless him The Saints they bless God in a peculiar manner their mouthes are full of the praises of God They have a principle within them of praising God they are agents in setting forth his praise And therefore it is very fit that you should bless God 3. See that you be much in obedience If God doth much for thee see that thou do much for God If God hath an hearing ear thou must have a doing hand And so much for the use of caution Use 3 3. I shall speak something by way of comfort 1. To such as have not this importunity nor this return of prayers 2. To such as have returns to prayer 1. Here is a word of consolation to those that want this holy importunity and that in three respects 1. Thou maiest pray with sincerity when thou dost not pray with importunity The Lord saith David is nigh to all that call upon him but how Not onely to them that call on him importunately and powerfully but to all that call upon him in truth if thou canst say thou dost call upon God in truth and with a sincere heart God will be high unto thee 2. It is the office of Christ to pray for thee in heaven when thou dost not pray upon earth It is the work of Jesus Christ to make intercession for thee to his Father Although thou hast not importunity in thy self yet consider O believing soul that Christ is in heaven importuning the Father for thee 3. A sense and complaining of the want of this holy importunity is accounted by God a degree of it If you did never complain of the want of the Spirit it was a signe you never had the Spirit and now that you be wall the want of it it is a signe you have it Branch 2 2. Here is also a word of consolation to those that have returns of prayer and that in four respects 1. Thy mercies are double mercies It is a mercy to have mercy but to have it in such a way is a double mercy Psal 91. They shall call upon me and I will answer them and I will be with him in trouble c. It is a mercy to have deliverance out of trouble but to have it through prayer a deliverance that comes in by prayer is a double mercy 2. These mercies are sanctified mercies Mercies as you are creatures are good but as returns of prayer they are sanctified And blest mercies are much better to the soul that enjoyeth them 3. The mercies which thou hast as returns of prayer are costly mercies Mercies that come in by providence are easie and cheap but mercies that come in by prayer are costly they cost the price of Christs blood to purchase them and they cost thee many a prayer and tear to obtain them 4. These mercies are sealing mercies and that in three particulars 1. They are seals to you that you have the Spirit of God for Christ hears no prayers and no spirit but his own God is as well pleased with the barking of a dog as with the prayers of a Christless man 2. It is a seal to thee of an interest in Christs intercession If thy prayers are returned it is a signe they are accepted Now no prayers are accepted but by vertue of the intercession of Jesus Christ 3. These returns are a seal of more mercies a signe that thou shalt have more mercies from God One mercie that is given in by prayer is a pledg of another mercie and thy mercie in this life is a pledg to thee that thou shalt have eternal happiness in heaven to all eternity FINIS Rev. 2. 5. Rev. 2. 9. 3. 1. Psal 4. Sermons Preachtat Lawrence Jury April 22 1649. SERMON I. The Content opened Verse 7. Verse 8. Verse 9. Verse 11. The Text opened Coelum Empyreum a Regnum coelorum denotat praedicationem Evangelit propagationem Ecclesiae Paraeus b Regnum Dei significatstatum conditionem Ecclesiae quae propriè Christiana â—câ—tur Camero in Mat. 18. â— Adeo avidi di sunt ut nulla vi rbstrahi possunt sed potius moaiuntur quam abstrahantur ab Evangeâ—io Luther a Frigebant sub ministerio legis Scribarum Pharisaeorum fervebant sub ministerio Joannis Musculus Quest 1 Why the Gospel so successfull then b Natura hominum novitat is avida Mark 1. 27. 1 Thes 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primum advertum nostrum Principiis savebant c. Isa 54. 1 2. Isa 2. 2. Isa 60. 3 4 5. Isa 40. 31. Zach. 12. 8. 2 Sam. 17 8. 2 Cor. 3. 15 16. 18. Isa 30. 26. Mat. 11. 28. Acts 15. 10. Quest 2. Why the Gospel not so succesfull now as formerly Reasons 1 In regard of Minister Luke 1. 16. Jerem. 23. 22. 32. 2 Cor. 4 2 Matth. 7 29. 2 Cor. 14 5. Job 38. 2. Mat. 3. 2. 2 In regard of the people Reason 1. Mat. 21. 26. 1 Thes 2. 13. Mat. 21. 25 26. John 10. 41. Miracula non sunt multiplicanda sine necessitate 1 Cor. 1. 22. 1 Cor. 14 22. 2 Cor. 12 12. Deut. 6. 6 7. Sermons Preacht at Lawrence Jury April 22 1649. SERMON 11. Jer. 8. 6. Jer. 2. 23 Eccles 8. 11. Hab. 2. 13. Prov. 4.