THE Gainefull Cost As it was delivered in A SERMON PREACHED Before the Right Honourable House of LORDS In the Abbey Church at Westminster on Wednesday the 27. of November being the day appointed for solemn and publike Humiliation By Henry Wilkinson B. D. Pastor of Faiths under Pauls 2 CHRON. 31. 10. c. Since the people began to bring the offrings into the house of the Lord we have had enough to eat and have left plenty for the Lord hath blessed his people and that which is left is this great store VERS 21. In every work that hee began in the service of the house of God and in the Law and in the Commandements to seek his God he did it with all his heart and prospered LONDON Printed for CHR. MEREDITH and SA GELLIBRAND dwelling in Pauls Church-yard 1644. To the Right Honourable House of LORDS assembled in PARLIAMENT Right Honourable PErsons of highest rank and eminent qualifications are satis amplum alter alteri theatrum but persons so qualified when they are employed in matters of greatest and most publike concernment as your Lordships are become a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectacle to the world and to angels and to men 1 Cor. 4. 9. Look well how you behave your selves for you now act either to the greatest prejudice or profit of the Kingdome and the Church of God If the great wheel stands still the wheel within the wheel cannot move and they had need move very cautiously who if they move irregularly prove fatall Crosse motions in the superiour orbs of a State doe as much trouble wise men to reconcile them to the principles of peace and government as the Astronomers are troubled to save the Phoenomena by â—aâ—ning of Epicycles and Concentricks and Eccentricks God forbid that any should be put to the labour of coyning distinctions to salve the counter-passages or planetary motions in those spheres in which the brightest flarres of our State doe move It was a pious as well as politick inscription in the Court at Ratisbon Quisquis Senator curiam officii causa ingrederis ante hoc ostium privatos affectus omnes abjicito Camer Cent. 1. c. 33. iram vim odium amicitiam adulationem Reip. personam curam subjicito nam ut aliis aequus aut iniquus fueris ita quoque Dei judicium expectabis aut sustinebis It is an inscription not so fit to bee written on a Parliament house doore as on every Parliament mans heart Your Lordships are not ignorant how much there is not of weak man but of wicked man in the great transactions of the Church and State And I doubt not but you see and loath that generation and there be many of them who betake themselves to a side meerly for hopes interests and engagements sake these are their summa credendorum agendorum by these they act and beleeve no further then these doe reach these to them are the Law and Prophets It is well enough known that the interrogatory that Saul made to the Benjamites is a most 1 Sam. 22. 7. concluding topick to mercenaries Will the son of Jesse give every one of you fields and vineyards and make you all Captaines of thousands and Captaines of hundreds These be they whose Cynosura and polestar is profit and the Kingdom their prey and gold their god We hope that your Lordships will take care that such as these are shall never be great and that great men shall never be such I shall not trouble your Honours any further nor will I in the least kinde anticipate the book by giving so much as a taste of the heads before hand only thus much I could heartily wish that as it is a Sermon of cost so it were a costly Sermon every line of which were worthy to be written in letters of gold the Authour would never think it too good to be thus dedicated since to be employed for your Lordships good is the crown and happinesse of Your Honours most devoted Servant in Christ HENRY WILKINSON A SERMON PREACHED before the Right Honourable House of LORDS At the publique Fast Novemb. 27. 1644. 1 CHRON. 21. 24. And King David said to Ornan Nay but I will verily buy it for the full price for I will not take that which is thine for the Lord nor offer burnt offerings without cost IN this Chapter you have David sinning in numbring the people v. 1 2 8. and begging pardon Then you have the Lord punishing vers 14 15. after that you have David and the Elders humbling themselves before the Lord vers 16. Now upon this great sinne of David and Gods great judgement upon that sinne and Davids great humiliation upon that judgement you have one of the greatest mercies and favours vouchsafed to David that his heart could wish for you have a command given to David to goe and set up an Altar in the threshing Floore of Ornan the Iebusite v. 18. which place was afterward the place where Salomons Temple was built 2 Chron. 3. 1. whereupon David did presently set about the work which was to prepare for the building of that Temple chap. 22. 1 Chron. Thus it pleaseth God to order things that great sinnes being committed great judgements are inflicted and great judgements produce great humiliations and great humiliations are great preparations for the greatest mercies Our case is somewhat alike we have sinned grievously God hath punished us fearefully we have humbled our selves I could wish I were able to say as David did and I doubt not but the issue will bee nay wee see it in some measure the building the Lords house of which Salomons Temple was but a Type The words are a loving and noble answer to a loving and noble offer here is a pious contention betwixt two Kings for Araunah was a King 2 Sam. 24. 3. who should be at most cost for God Araunah thought that upon such an occasion and at such a time he could not doe too much and therefore he offers his threshing Floor and the Oxen for burnt offerings and the threshing instruments for wood and the wheat for a meat offering vers 23. but as Ornan thought he could not offer too much so David thought he should have offered too little if he had taken this and as it were have paid his own debts to God upon another mans charges We have two parts in the words 1. Davids answer to Ornans offer 2. Davids reason of that answer In the first you have first the purchaser King David Secondly the purchase he was to make Thirdly the price in grosse Fourthly the fulnesse of it David doth not beat his bargaine and bring it as low as he can but is ready to give as much as the things were worth to the full Doct. It becomes persons of highest rank and quality to offer and â—â—pend at the highest rate for God In the second generall which is Davids reason first observe his justice It is thine and I will not doe
by shewing us how that men if they be to undertake any great businesse will first sit down and consider and wisely fore-cast with themselves what way and by what meanes they may bring about their designes Luc. 14. 28. 31. He that is not a good husband for the Lord and a wise Steward in improving things for the best advantage for God he may lose all his cost and therefore there must be a cost of wisdome in what we offer to the Lord. 5. It must be offered by the hand of a Mediatour whatever we present to God He that offers the best sacrifice in the world to God 5. What is offered must be given up by 〈◊〉 hand 〈◊〉 a Mediator but doth not offer it by the hands of Christ offers a sacrifice of no worth wherefore in the Law anciently it was commanded that though the sacrifice were a male and without blemish so that there could be â—o exception against the sacrifice yet it was to be brought to the Priest and to be offered by his hands â—ev 17. 3 4. c. The Priest was to stay it and to offer it it was death to do otherwise In like manner now it is Suppose a man prays or heares c. and he doth it in the most exact manner yet if he presents these services in his own name and not in the name of Christ if he doth not bring his sacrifice to the Priest the Lord Christ if he doth not bring his sacrifice to the Priest the Lord Christ and that he offers it in his name it will be loathed It is not because we perform a duty in the most excellent manner that it is accepted but because Christ our High-Priest presents both us and our services to the Lord So that if a man should offer as many sacrifices as were at the Dedication of Saâ—omons Temple and all without blemish and that the persons were clean that offer them and that all qualifications did meet that are required yet all these are accursed if they be offered in their owne name the least things that were offered even an Epha or a Gomer or a payre of Turtle Doves or a mite were accepted from the hand of the Priest when rivers of Oyle should be refused if presented otherwise This is set out in the type Levit. 5. 8. ad 11. every sacrifice must be sprinkled with Christs blood this is the chiefe ingredient his incense must go along with the sacrifice and then he will smell a sweet smelling favour Levit. 10. 11. 16. 11 12 13. All our performances must be dipped in his blood and be presented by his hands and then the Lord will accept them for in him alone he is well pleased those services are costly indeed that are besprinkled with Christs blood and offered up by Christs hands Having confirmed the Doctrine and shewed how we must 〈◊〉 to 〈◊〉 to the practice of 〈◊〉 doctrine confirmed 〈◊〉 He that 〈◊〉 out for God layes up 〈◊〉 say out our cost for God I proceed in the next place to propose some Considerations to move you to the practice of the dutie 1. He that layes out his cost for God especially in Temple-work layes up a treasure for himselfe he lends to the Lord and he will be his pay-master If any thing in the world can put God in debt to the creature this will he is pleased to enter bond as it were for payment of all arreares in this kinde So it pleased God to order things that though there was a whole tribe taken out of the number of the children of Israel to serve at the Sanctuary yet when they came to be reckoned the second yeare and the tribe of Levi was left out it is found that the number is just the same to a man as it was before that tribe was taken away as appeares by Exod. 38. 26. Num. 〈◊〉 46. the summe in both six hundred thousand three thousand five hundred and fifty men So that there were so many young men of 19. yeares old as now supplyed the want of the Levites which were set apart for Gods service that the people of God might see that they should be no losers though they gave a whole Tribe to God There is a blessing promised to them that set about this Temple-work Hag. 2. 18. 19. And how were David and Salomon and Ezrah and Nehemiah blessed in the work How was Hezekiah blessed and all the people also with abundance after they brought offerings to the house of the Lord 〈◊〉 Chron. 31. 10. 21. 2. The Lord takes speciall notice of all those that doe engage 2. The Lord takes exact notice of persons and their behaviour in this businâ—sâ—â— that he may accordingly reward them themselves in this Temple work he takes notice of all particulars that he may be sure to reward men accordingly 1. He observes if a man have but a disposition to a good work he lookes into purposes of a mans soule they stand not for cyphers before him but carry great weight with them 2 Corinth 8. 10. How well did God take the very purposes of David in this businesse 2 Chron. 6. 8. 2. He takes notice of the time punctually when men doe set about his work he puts down the day of the month in the Almanack of Heaven Hag. 2. 18. and this is onely that he might blesse them from that day forward 3. He takes notice of what men doe give to his work to ashekel Num. 7. So also 1 Chron. 29. 6 7 8. is set down what the Princes offered likewise Ezra 2. 68 69. there is set down to a dram of gold and the pounds of silver which were offered he hath his book of accounts in which he sets down exactly the gifts to Temple-work that he might require them to a dram and to a shekel nay that he might pay use for what they so lend What an honour is it that the contribution-money and the names of those that gave should stand upon record to all posterity 4. He takes speciall notice of the willingnesse of mens hearts in his work and therefore it is often set down how willingly every one offered to the Tabernacle and to the Temple Exod. 25. 2. 35. 21 22 29. 1 Chron. 29. 9. their willingnesse twice observed there and v. 14. taken notice of again v. 17. twice more spoke of the Lord looks on this in regard he requites men according to this 2 Cor. 8. 12. If there were any that did offer unwillingly amongst them before cited they are not taken notice of as being unworthy the very naming 5. The Lord take notice of mens carriage and behaviour in the businesse how they doe advance his work or hinder it in any kind that so he may deal with them accordingly he observes what paines as well as what cost men are at Neh. 3. how they did carry on the building of the Temple what part such a one built and what part such a one what
that injury unto thee as to take thy goods upon those termes although Ornan offered freely upon Davids asking yet David knew that preces regum imperia sunt the desires of Kings carry the force of commands Secondly his Piety The thing he asked was for the Lord now he thought it not becomming his piety to offer to God without expence From his Iustice we collect this Doctrine It is a piece of injustice to offer another mans goods though it be to God himselfe Secondly from his Piety we draw this Doctrine A heart piously affected will be expensive and costly in the service and for the honour of God I shall handle only this last Doctrine as being that which the Text holds forth most clearly But before I come to the confirmation of it something must be done by way of explication of the terms of the Doctrine which shall be done by resolving a question or two 1. What doe wee meane by cost Resp. That especially which concerns Temple work or the building and repairing and advancing the Church of God the house of Christ which is so much out of repaire so much run to ruine and decay Then for the kindes of cost that we would have men be at they are first cost and expence of time which ought to bee redeemed Eph. 5. 16. that it may be laid out for this work of God we should not measure out too narrow a scantling of time especially now in this juncture dum fervet opus and therefore we should purchase time from our sleep and recreations and company and meales and ease and lay it out upon this work that is now in hand Secondly there is a cost of labour and paines and diligence we must make it our buisinesse the travell of the heart of the head of the hand they must all be laid out in this work wee must spend thus and be spent our strength and parts which are the most costly things we have they must goe all Thirdly there is a cost of substance when need requires it must be good for quality and large for quantity if a man hath it Fourthly there is a cost of selfe of life when a man carries that in his hand as being ready to spend it in Gods service then a man is said to lay out his life when he adventures it and puts himselfe into danger of losing of it 2 Cor. 1. 10. when a man escapes unexpectedly a great danger it is looked on as a sacrifice even of the life Heb. 11. 19. now that which is purchased with danger and great difficulty that hath cost as feares and teares is fittest for God 1 Chron. 11. 18. the sword that David got with so much danger from Goliah was fittest for God 1 Sam. 21. 9. 2. If it be asked what we meane by the service of God Resp This is taken either largely for that whereby we serve the Lords providence in our severall places and callings Or secondly it is taken in a more restrained sense for that which doth more immediately concerne the Lord and his worship and the building of his house If perhaps I speak of offering sacrifices to the Lord in this businesse it is to be taken concerning sacrifices in a morall not legall sense The first Argument to prove the Doctrine drawn from God 1. In regard of the dignity of his person These things being premised I now proceed to the demonstration and strengthning the Doctrine The first Argument to prove that a heart piously affected will be expensive in the service and for the honour of God is drawne from the object of this service God himselfe And in him we may consider first the greatnesse dignity and majesty of God He is a great King and therefore it is fit wee should bee at cost with him The Lord doth expostulate in a chiding way the matter betwixt himselfe and his people that pretended to serve him Mal. 1. 6. 8. He pleads his dignity as if hee should say You pretend that I am your father and master where is that respect and honour that these relations call for will any of you dare to offer a base contemptible sacrifice to your Governour will he take it at your hands what doe you make of me am not I a great King and Governour It was the saying of one that as hee knew his owne distance so he would have others know it too that Non Pâ—tabam mertibi tam samiliarem Aug. Caes were inferiour to him who being invited to a feast by one of his subjects but not finding such entertainment as his dignity required said hee did not know that he was so familiar with him till then The Prophet Isaiah having spoken of the greatnesse and dignity of God Isa 40. 15. then he tels vers 16. that Lebanon is not sufficient to burne nor the beasts thereof sufficient for a burnt offering Such is the greatnesse of our God that it is a derogation from his Majesty to offer any but the best unto him Whence it is that all those that worship the Lamb who is worthy they therefore attribute all that ever they can to him Rev. 5. 11 12 13. so the wise men when they came to offer to Christ they offered of the best the countreys afforded for he was a King Mat. 2. 2 11. Secondly In regard of Gods commands he calls for the best 2. In respect of his commands and that which is best is most costly The equity of the Leviticall Lawes is yet in force now the Lord did command the first fruits Lev. 23. 10. and Exod. 34. 10. every firstling that was male the Lord claimed that of which we may say as Jacob did of Reuben Gen. 49. 3. Thou art my first-born my might and the begining of my strength the excellency of dignity and the excellency of power and Deut. 15. 19 21. the males must be without blemish and Levit. 22. 19 20 21 22. the offering must be perfect the purest oyle the finest flowre the fattest cattle were required by all which was represented how that God would be served with the best he must have as the choicest of our substance which is the most costly so the choicest of our selves of our strength and labours and time and whatsoever wee value best Thirdly in respect of Gods interest He hath the greatest interest 3. Because of his Interests 〈◊〉 are many and great in all we have and therefore it is fit he should have our cost our best and all First he hath interest by right of creation whence it is that the 24 Elders use this as a reason of their doxology Rev. 4. 11. Thou art worthy O Lord to receive glory and honour and power for thou â—rast created all things and for thy pleasure they are and were created Secondly by right of purchase and therefore the Apostle drawes his argument from this ground That wee are bought by a price and therefore we ought to glorifie God c. 1
mixture of drosse bright refined silver withut mixture of tynne and simple wine without mixture of water and the Oxe without the Asse that is the cleane without the uncleane by all which the best services are set forth being things of the most value and greatest price and cost to offer a service to God free from our wills mingled with Gods our pollutions mingled with his holy injunctions to offer him a service free from our own hypocrisie our own principles our own leaven to offer him a service intirely his with a totall self-deniall as it is a very difficult thing to flesh and blood nay impossible so is it very costly in regard of the paines and sweat c. we must lay out in it Secondly that which we offer to God must be our own But how 2 What wee give to God must bee our owne can that be what ever we have is Gods already I will not trouble you with distinctions of proprietas jus donum but in brief that we have may be said to be ours and Gods too 1 Chron. 29. 3. David sayes he had prepared of his own proper cost and yet ver 14. 16. it was said to be Gods a 1 What Spanhâ—mius sayes concerning opera bona may be applyed to our purpose speaking how they can be said to be nostra Diâ—untur nostra quia à Deo donata nobis neque quaerentibus neque prome entibas for which hee quâ—es Salmeâ—on Tract 30. Tom. 5. Nosirum enim quod nobis dotur ab alio ergo illud quod nobis denatur à Deo Sic Christus noster est 2. Opera nostra dicuntu contradistinctè alienis 3. Scriâ—tura aliquando uscribit gratiam gloriam nobis aliquando Deo ut Paulus vult nos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salutem nostram nos convertere c. Interdum ascribit Deo utramque Deum dare velle perficere c. The same may be said of that we offer to God sometimes it is called ours sometimes it is called Gods Dub. Evangel c. An. quomodo bona opera nostra Therefore when I say ourown I meane not only in respect of some propriety and interest by the Civill lawes of a State for all the things and their very title by which the wicked doe possesse them are impure Tit. 1. 15. but their owne in respect of a higher title and better interest as holding all in captie in and by Christ 1 Cor. 3. 22 23. he that builds a Church by that which he hath gotten by usury or bribery or by false dealing which he hath exercised against the Saints he raiseth a materiall temple upon the ruines and bones of the spirituall temples He that gives to the poore that which he gets from others injuriously he serves God upon other mens charges He that performs any spirituall duty there must be the actuall exercise of a mans own gifts or else it is not accepted For suppose one joyne in prayer with another and heares a sermon if a mans owne faith c. be not engaged in the businesse though they bee excellently performed in regard of him with whom he joynes yet this is to offer a service which is not ones owne no man must spend for God at another mans cost or be at another mans finding every one must serve him in the sweat of his owne brows He that gives that to God which he takes from others this is theevery rather then bounty We may speak of mens offering to God as a Testari nequâ—uut impubes religiousus Filius in sacris morti damnatus obsâ—s Crimine damnatus cum muto surdus ille Qui Majâ—statem lâ—sit sit caecus ipse Vid. Io. ab Imol. in c. qua Ingredientibus de testa extra In every one of those there is some desect some want either he is not sui juris or he wants his senses c. Vid. H. Swinburne B. of Civill Law 2 part of briefe Treat of Testaments and Wills 3 What we offer must bee free and with a willing mind Civilians doe concerning those that they say may not bequeath or give away by testament if they be not their own men or at their owne disposing or the like they cannot give Thirdly that which we offer to God we must offer freely without constraint of a ready minde and willingly we must offer our hearts in the sacrifice we give and service we perform to God The Civilians have a distinction betwixt b Munus propriè est quod necessariò obimus lege more impenâ—ve ejus qui jubendi habet potestatem Dona autem propriè sunt quae nulla necessitate juris of sicii sed sponte praestantur quae si non praestentur reprehensio est si praestentur plerumque law inest Pancirol de Donis and he out of Marcian l. Manus de verb. signif donum and munus that is munus which is performed upon duty that is donum which a man may chuse whether he will doe or offer or no as being free in the thing Whatsoever we offer to God we are bound to doe it and so in their sense it cannot be donum but munus however if it be with the heart we may say in a theologicall sense that it is a freewill offering when we offer our hearts wills and affections we offer freely and then we are said to give to God That man that doth not offer his heart though perhaps he may doe much and give much as they did Isa 10. c. yet their service is not looked on as a costly service it wants the heart But he that offers never so little yet if he gives the heart he offers cost he gives himselfe it is worth a whole world He gives freely that gives all though he gives never so little and he gives as much as any can doe for he leaves himselfe nothing that gives himselfe in the gift This is the cost God looks at more then all the treasures in the world And therefore David in that great busâ—esse of preparing for the Temple exhorts the Princes of Israel to set their hearts and their souls to seek the Lord 1 Chron. 22. 19. 〈◊〉 therefore and build c. by which he showes clearly that unlesse the heart were in the businesse it would be nothing worth So when the Tabernacle was to be set up there was proclamation made that whosoever was of a willing minde should bring his offering c. Exod. 25. 2. so also it is observed Exod. 35. 21. how willingly they came and offered their hearts it is noted likewise ver 22. and 29. how freely they gave and Exod. 36. 5 6. it is observed that they were so hearty in the work that there was aâ—restraint laid upon them that they should give no more In 1 Chron. 29. 2. it is said of David that he prepared with all his might for the house of God and ver 3. hee set his affection to the work
proportion and measure they had how farre they went It is noted of some of the builders how they repayred and laid the beames and set up the doores and the locks and the barres ver 3 6 13 14 15. the Lord takes notice even to a barre a beam and and lock he observes further how they went thorow with the work it did not stick on their hands he observes of one how he and his daughters did ingage themselves v. 12. the weak endeavours of this sex shall not be omitted v. 5. there is a note of ignominy set upon the nobles of the Tekoites and others that either did withdraw from the work or hinder it from going forward Neh. 3. 5. it is said the Tekoites repaired but the Nobles would not put their necks to the work the Nobles stigmatized then chap. 4. 1 2 3 8 11. you have the reproaches and affronts set down which the enemies did offer to them that were in the work Vpon that you have set down the valour courage and resolution of those that did fall to the work maugre all oppositions whatsoever v. 16 17 c. then ch 6. you have a treaty propounded but not yeelded to v. 10. c. they would have drawn him perhaps to propositions but Nehemiah as he will not send to the adversaries so neither will have to doe with them when they send to him Then you have set down what intercourse of Letters there were betwixt the Nobles of Iudah and Tobiah and how there was an oath passed from them to him in regard he was a great man v. 17 18. It is set down also how these treachetous Nobles did extoll Tobiah to Nehemiah and told Tobiah what ever he said of him upon which Tohiah sent him Letters to make him afraid The Nobles of the Tekoites and the Nobles of Iudah have a very ill name in this whole work Hence we may observe that God takes speciall notice of underminers and opposers of the work and sets a black coale upon them that in due time he may remember them according to their deeds Wherefore since God doth observe every mans carriage so exactly as he doth in that work which doth more immediatly concern his own glory every one had need be the more carefull to approve themselves faithfull and diligent in that work and to offer themselves most willingly in that service Thirdly A third argument to offer to God all our labours and 3. An argument from the builders of Babel to be at cost in his service may be drawn from those that are at so much paines and cost in the building of Babel and in opposing the building of the Lords house they move every stone they leave nothing unattempted whereby they may retard or put back or obstruct any way that building It costs them not only a great deale of paines and vexation of spirit and vast expences but the losse of their soules to boot Let us but look on the Antichristian party in this Kingdome and see how industrious they are how vigilant how wise in their generation to make use of all advantages to promote their designes they doe not offer to the Divell that which costs them nought hee is a hard Master and his service is a very troublesome dangerous desperate service and yet how zealous are they in it How many lifes have been sacrificed in it Let it never bee said that Satan should have more cost bestowed on him more paines and care and time laid out in his drudgery then the noble and honourable and glorious work of God now in your hands should have bestowed on it Fourthly The excellency of the service together with the difficulty should be a great incentive to the work to draw out your 4. From the excellency of the work this respects noble spirits in a speciall manner cost and lay out your paines in it This to a noble spirit is one of the greatest perswasives which to a low degenerous poore spirit is a discouragement If it be matter that carries weight and importance in it and that it is dignus vindice nodus who so fit to undertake it as one of Davids Worthies Now there is something in noble persons truly noble which as it is an incentive so likewise it is an engagement on their spirits that they of all men should undertake the most difficult service and the most excellent which is the building the Lords House It is said concerning water that comes from Springs and Fountaines that it will ascend and rise in a Conduit or Cisteme so high as the head of the Spring lies but no higher so it is with the spirits of men those that are of a low base descent will not rise up to any high employments but those that are of a high descent rise up without forcing or constraint to the highest enterprises Hence it was that the ancient Hâ—roes did desire to be accounted of the off-spring of the gods and men did desire to perswade great persons that they were so descended that so their spirits might be raised up to their spring-head a In Lucian we have him thus speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And 〈◊〉 sayes thus 〈◊〉 est 〈◊〉 ut se 〈◊〉 fortes eitamâ— falsam sit ex 〈◊〉 genitoâ—â— credant 〈◊〉 to moilo an mus 〈◊〉 a us â—lut elivina 〈◊〉 fiducians gerens res magnas aggredâ—eda prasumat 〈◊〉 us agat 〈◊〉 tius 〈…〉 earitate saelicius Alexander thought it very conducible to him that he was esteemed the Son of Jupiter for he was feared by reason of this opinion men had of him by the Heathens We shall finde the Ancients very ambitious in this kind so the Romans said they were descended of Mars and Venus Hercules and Persens are reported to spring from Iupiter Seleucus of Apollo Augustus and Scipio of a Dragon and the maine reason was that they might have a greater engagement on their spirits to doe nobly Whence also it was that men of low parts and such as would not or could not undertake great matters were called terrae filii So that it is cleare that noble spirits have great engagements on them for the undertaking of great designes It lies more upon them then upon other men they seeme to degenerate when they begin to feare or draw back A truly generous and noble spirit is so far from being discouraged by difficulties that like the Palm the more weight it hath laid upon it it gathers strength the more to encounter the Assaylant Hence it is that those that stood before the Throne had palmes in their hands the ensigne of victory You have a remarkable instance of such a spirit as wee speak of in Caleb Numb 13. when the Spies had seen the Anakims and Gyants the walled Cities and those multitudes of enemies vers 28. 29. their hearts began to faint but Calebs spirit did rise at them and he said Let us goe up at once and possesse it
for we able ver 30. but the others hearts failed them ver 31. So againe when these white-liver'd Spies did discourage others by their feare Caleb shewes his courage chap. 14. 9. and sayes They are bread for us It is said of him he was a man of another spirit ver 24. It was valiantly resolved by Agis b Apud Mantineam quâ—usâ—am 〈◊〉 ne 〈◊〉 adversarâ—s quod 〈◊〉 plures 〈…〉 Apotheg when he was disswaded from going against his enemies because they were more in number he said He that will conquer many must encounter many That this may further appear to your Lordships give me leave to confirm this fourth inducement to the great work of God by some speciall argument respecting the condition of your persons First it hath pleased God to place you as starres of a greater magnitude in a superiour Orbe now it is certain that by your light Arguments respecting the câ—ndition of Nobles and your Lordships in a speciall manner and influences which you may diffuse farther then others you may doe much more then others can do in any great businesse for to whom the Lord hath given such eminent talents who is so fit to conquer the greatest difficulties as they are these are the Chariots and horsemen of a State if these do not undertake great things who should God looks for more to whom he hath given more If those that are the vitalls of a body politick do not undertake the weightiest businesses how can it be expected that those that live in a manner upon their influences should When the Lord hath any dangerous service and difficult who is so fit to say here am I send me as a Jeremy Jer. 6. 8. doth not the cause of Christ say now who is on my side who Is it not now said who will defend me now I am bleeding and sinking Who so fit as Nobles and honourable persons they are fittest to engage for a noble and honourable Cause who so fit to deale with difficulties like Goliahs and Anakims as our Sampsons Joshuahs Davids Calebs Nehemiahs Zerubbabels men of excellent and noble spirits Every qualification is a particular engagement and strongly binds you to the greatest services the greater Wheels and superiour Orbs must move others Wherefore as the Elders speaking to Boaz prayed that his wife might be like Rachel and like Leah which two did build the house of Israel and to him they said do thou worthily in Ephratah and be famous in Bethlehem Ruth 4. 11. The same I wish of your Lordships that you may build the House of God and do famously in England and as those Nobles did we read of Num. 21. 18. make use of their staves which some think were Ensigns of honour to digge a well for the publike good so I wish that you would make that use of your honours for publike service which as they are glistering to make you more conspicuous then others so are they binding to make you more serviceable Secondly As noble persons have greater advantages in regard of qualifications so they have greater advantages then others in respect of the opportunities presented to them to carry on the most difficult services causes and persons become humble suiters to men in great place and expect shelter and protection from their wings opportunities are candidates and become petitioners to them Who hath so great an advantage to discover dangers at a further distance as those that like Saul are taller by the head and shoulders then other men Or those that are placed in the watch-towers of a State Who hath opportunity to doe more then those that when they move doe move whole legions at once you are as the Magazines and Treasures of the State you have opportunity to furnish out thousands with amunition and artillery for service by how much the more that others doe depend upon superiours by so much the more opportunity they have of doing good you stand upon the vantage ground in regard of others and by that meanes you may the more promote and carry on the cause of God Thirdly The eyes of God and man are upon you and upon eminent persons more then on others It is expected that you should be the Primipili the Antesignani the first to set upon difficulties men look at you that they may write after your copies your actions being written in capitall letters men usually make such as you are their levell and a Seneca sayes concerning private men that their virtues have thaâ— unhappinesse that priusquam apparent diu luctantur yet they are recompenced in this quod vitia tendras habent but hee sayes moreover nullius magis cavendâ—m 〈◊〉 qualem fanom 〈◊〉 quam qui qualemcunque haâ—urint magnam Valâ—turi 〈◊〉 de Clem. ayme and square and rule A godly noble man is norma publica he is as a publike standard men walk by his rule and measure themselves by his line If a publike person failes he murthers the expectations and hopes of thousands at once b Non ad rationem sâ—d ad similitudmem 〈◊〉 Sen. just as you doe others will doe the like you see when Abimelech cut down a bough and laid it on his shoulder all the people did the like Iud. 9. 48 49. God Almighty expects more from you and from such as are of eminent parts for as he hath drawn some fairer characters and prints of his own image with his finger in their soules so he expects they should hold them forth that others might copy out their excellencies besides God hath been at greater cost and charges with you he hath maintained you at a higher rate he hath laid out much of the treasures of his goodnesse and hath spent upon you a great deale of the riches of his bounty on you and therefore hee doth expect and will require a greater account from you then from men of an inferiour rank to whom much is given much will be required Luk. 12. 48. Fourthly Then a fourth argument may be taken from the successe that you are like to find in carrying on this work Doe but see what an encouragement David had so farre as hee went in this work how did the Lord prosper him and what exceeding great provision did he lay in for the work 1 Chron. 22. 2 3. c. then see how the Lord encouraged Solomon vers 13. and how did the work goe on and prosper in his hands Againe consider how God did engage himselfe to those that did rebuild the Temple Is 44. 28. 45. 1. 2 3 13 14. Hag. 2. 4 5 8. The Lord that has the disposing of power and riches and all things in his hands promiseth that they shall be subservient to that great work to which also wee adde Zech. 4. 5 6. where the Lord engageth himselfe in a speciall manner to promote and carry on that work in a wonderfull and extraordinary way Whence I argue that if the Lord was so gracious as to promise and to