trauailing to the place of Gods worship n Psal 84 6 10 passed throgh many dangers endured much heat and suffered many wants in the wildernes for the pleasure that they took in his seruice The profit they reaped did swallow vp the tediousnes of the paines the loue to his court◠did mittigate the greatnes of the labor This made thē say A day in thy Courts is better then a thousand other where I had rather be a door-keeper in the house of my God then to dwel in the tabernacles of wickednes Where is this zeale to be found among vs Who sheweth this forwardnesse to Gods seruice Or whom can a man single out to say of him that no want or weather doeth hinder him from the exercises of godlinesse Wee are growne vnto that loathing of the heauenly Manna that albeit it fall in the middest of our Campe and round about our habitations yet wee will not steppe out of the doores to see it nor open our mouthes to taste it nor stretch out our handes to gather it either the blasts of winde do trouble vs or the feare of raine doth hinder vs or the heate of Summer doth burne vs or the colde of Winter doth pinch vs or a Lyon in the way doth stay vs and euery trifle stoppeth our iourney If our heart were in the house of God it would quickly moue our feet to carry vs thither But where the heart is not euery member is heauy and hardlie drawne to do their dutie The Deuils do the will of God by constraint and against their wils it must be otherwise with vs. Where the heart is there is our delight The Prophet describing the flourishing estate of the Church sayth o Psal 10 2 3 The Lord shall send the rod of thy power out of Sion bee thou Ruler in the middest of thine enemies thy people shall come willingly at the time of assembling thine Armie in holy beauty the youth of thy wombe shall bee as the Morning Dew Where he sheweth that the people of God were wont to come to the hearing of the word to the partaking of the Sacrifices to the receiuing of the Sacraments and to the exercises of Religion they assembled and gathered themselues together freely and of their owne accord to present themselues before the Lord. This duty is required of vs we must come willingly to Christ to heare him speake vnto vs. It is one vertue to come into the house of God but to come chearfully and comfortably as to a feast is a double vertue and that which giueth life vnto her comming If we come vnwillingly and be drawn to our duty on the Lords day either by shame of the world or by fear of law we come as dead men that are without working of the spirit or desire of profit or feeling of comfort or encrease of Faith or bettering of obedience If the danger of law did not more compel thē then the conscience of their duty or the loue of religion allure them many among vs would sildome or neuer keep the Lords Saboths nor attend vpon his ordinances they com to them as willingly as the Beare goeth to the stake as chearfully as the malefactor passeth to the place of execution Hence it is that some come to this place once a month others once a quarter others only vpon high daies solemne feasts more I think to shew themselus then to labor to saue their souls Such was the zeale of our brethren to the gospell in the daies of persecution that they went more willingly to the fire flame then these men in the dayes of peace com to the hearing of the word and to the house of prayer They were more chearful in suffring of death then these are in seeking the means of life Hence it is that some linger so long before they come are afraid they shall be there too soon Others when they are present giue litle attention not at al regard to profit themselues Others are ready to depart and be gone before the assembly is dismissed and think they haue learned enough These are they that think they are at liberty to do what they list to go and com when they list They make no conscience to begin end the exercises of religion together and so profit accordingly hauing litle more knoledge then brute beasts Vse 3 Thirdly this confuteth the common aduersary which ascribe al to the work done regard nothing at al either the mind of the doer or the maner of doing as their blind distinction de congruo condigno teacheth They hold that the bare presence at the sacrifice of the Masse without any good intention of the mind is meritorious in the sight of God This is their opus operatum the which is indeed the cutthroat of al true religion For admit once into the worship of God an outward resting in the worke done who wil regard the reformation of the hart But this fitteth wel enough the new Roman religion which consisteth wholy in externall obseruations in delighting the eye in pleasing the eare the other senses but requireth nothing aright which may not be performed of a Reprobat God is a spirit p Iohn 4 24. they that worship him must worship him in spirit truth so that whatsoeuer religion resteth teacheth men to rest in ceremonial and carnal obseruations is a false religion inuented by the deuil This also is the error of the ignorant people that wil not be accounted Papists yet are as ignoraunt as they in their practise and as superstitious in their deuotions and as corrupt in their opinions They neuer looke to their harts to purge them nor to their affections to order them aright when they come to the seruice of God If they can say oh we haue heard the worde we haue bin at the church we haue prayed to God they think al is well and that God can require no more at their hands They dreame the whole seruice of God to stand in outward things only as though they were the things wherein the Lord delighteth and not rather the truth and vprightnesse of the hart This is it for which the Prophet Esay reprooueth the people in his time and compareth them to the Princes of Sodom and to the people of Gomorra notwithstanding a zealous obseruation of the outwarde ordinances that they practised God commanded q Esay 1 11 12 13. What haue I to doe with the multitude of your Sacrifices I am full of your burnt offerings and the fat of Rams I desire not the blood of Bullockes Goats and Lambes when you come to appeare before mee who required this at your hands Bring no oblations in vain Incense is an abhomination vnto me I cannot suffer your New-Moones nor Saboths nor solemne assemblies I am weary to beare them because your works are euill But wash you make you clean take away the euill of your works from
helpfull and seruiceable to Gods people shall finde them as their remembrancers to God who will not forget the labour of their loue and the duty of their seruice This ought to bee a notable encouragement vnto vs not to deale niggardly toward the Saints nor to withhold from them the fruits of our loue seeing nothing shall be lost that is bestowed vpon them but we shall receiue an hundred folde into our bosome grace for grace loue for loue blessing for blessing mercy for mercie For this comfort and consolation will arise to them that doe good to Gods people they shall haue fauour with God they shall gaine a good report with the world and they shall purchase the sweet sauour of a good name as of a precious oyntment among the Saints and shall stirre them vp to intreate Gods manifold mercies for them Iehoiada that good High-Priest was so honoured of the people for suppressing the tyranny of Athalia for setting vp the kingdome of Ioash and for restoring the true religion of God that he was accounted a common Father of the Countrey and they gaue him the burial of a King r 2 Chron. 24 15 16. for they buried him in the Citty of Dauid with the Kings because he had done good in Israell and toward God and his house So the apostle Paul declaring that Onesiphorus had done him great seruice prayeth vnto God for him ſ 2 Tim. 1 16 17 18. The Lord giue mercie vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine but when he was at Rome he sought me out diligently and found me The Lord grant vnto him that he may finde mercy with the Lord at that day Whereby we may gather that the benefites bestowed vpon the Saints shall not perish although they themselues cannot requite thē for though they want ability to pay them yet they want not harts to pray for them yea the Lorde will not onely haue pitty of them that take pitty of his people but he will shew mercy to their housholds because when Paule praiseth the bountifulnesse and zeale of Onesiphorus he wisheth well for his sake to his whole family The blessing of God shall not rest onely vpon the head of the iust but it shall descend into his whole house such is the loue of God toward those that be his If the consideration of this great promise and rich recompence of reward doe not pricke vs forward to exercise the workes of loue and fruits of compassion we are more then blockish and brutish On the other side such as haue beene not helpfull but hurtful not industrious but iniurious not seruiceable but vnprofitable to Gods people when God shall visit them either with publicke calamities or priuate iudgements their owne Consciences shall gall them and gnaw vpon them when they remember their owne works which shall prouoke men to speak euill of them cause them to pray against them and constraine them to call vppon God to worke their confusion This we see in Paul the Apostle in the latter end of the same Epistle t 2 Tim. 4 14 Alexander the Copper-smith hath done me much euill the Lord reward him according to his workes Thus doeth the Prophet Dauid deale oftentimes in the Psalmes u Psal 74 2 3. Thinke vpon thy congregation which thou hast possessed of old on the rod of thine inheritance which thou hast redeemed and on this mount Syon wherein thou hast dwelt lift vp thy stroakes that thou mayst for euer destroy euerie enemy that doth euil to the Sanctuary Thus wee see the people of God haue from time to time prayed against the malicious enemies of the Church that sought the ruine and destruction thereof Their prayers are of great force enter into the eares of the Lord of hostes whether it bee to obtaine mercies vpon the friends of the Church or to draw downe vengeance vppon the aduersaries thereof that oppresse it with cruelty and blaspheme the name of God which is holy throughout all ages and generations There is no greater honour that we should desire or delight in then to be called the friends of God and the seruants of the Church If we be the seruants of God wee must also account our selues the seruants of the Church The Prophet Dauid did esteeme the faithfull that were in Ierusalem as his Brethren So on the contrary side there cannot a greater dishonor and reproach befall vs then to be reputed the enemies of God and his people For if wee set our selues against his people that are his portion and inheritance hee will no otherwise deale with vs then with his enemies If God come against vs as his enemy we shall not be able to preuaile we cannot stand before him but shall be as stubble in the fire and as chaffe before the winde Vse 4. Lastly seeing God requireth seruice to his Church at our hands to do all good to them by all good meanes it is our dutie to enquire and learne the estate of the distressed Church that we may knowe and bee informed where and when and how it is afflicted How many are there that neuer thinke vpon the people of God to do them good but forget their affliction and oppression The Butler of Pharaoh did not remember Ioseph but forgate him and the kindnesse he shewed toward him when they were prisoners togither who had said vnto him x Gen. 40 14 23. Haue me in remembrance with thee when thou art in good case and shew mercy I pray thee vnto me and make mention of me to Pharaoh that thou mayst bring me out of this house So when Zachariah the sonne of Iehoiada whom we mentioned before was for preaching the truth and denouncing the iudgements of God from his mouth oppressed with enuie and ouerborne by the might of the Rulers the King woulde not deliuer him out of their hands y 2 Chron. 24 21 22. but commanded him to bee stoned with stones and remembred not the kindnesse that his father had done to him but slew his son This is the common course and current of the world wee will not see the afflictions of the poore Saints but turne away our eyes from them or if wee cannot choose but see them we quickly forget them as if wee had neuer eyther beheld them or knowne of them This is one misery of the faithful that men do not regard them when they are in misery The Lord hath determined that there shall be alwayes some obiects offered vnto vs and set before vs to exercise the fruits of our Faith and Loue. He hath saide that the poore wee shall alwayes haue with vs and such as stand in need of our helpe and comfort It is in easie thing to boast of Faith and Loue but if we will be assured that we haue true Faith indeed we must shew it by our workes which are the fruites whereby it is knowne We must not turne away our
to his fauour and power h 2 Chron. 20 26 27. For they assembled themselues in the Valley of Berachah and there they blessed the Lord then euery Man of Iudah and Hierusalem returned with Iehoshaphat their head to go againe to Ierusalem with ioy for the Lord had made them to reioyce ouer their Enemies The like we might say of Hezekiah The example of the Prophet Dauid is plentifull in this Argument he oftentimes prayseth the Lord because hee had heard the voyce of his petition as Psal 65. O God i Psal 65 1 2. and 98. 1. and 115 1. praise waiteth for thee in Sion and vnto thee shall the vow be performed because thou hearest the Prayer vnto thee shall all flesh come And Psal 98. Sing vnto the Lord a new song for he hath done maruellous thinges his right hand and his holy arme hath gotten him the victory And Psal 115. Not vs ô Lord not vnto vs but vnto thy Name giue the glory for thy louing mercy and for thy truths sake And heereby we may discouer a deepe deuise a dangerous plot and a deceitfull pollicy of the Deuill He laboureth by all meanes to keepe vs from Prayer he cannot abide that we should call vpon the name of our God He will tell vs of k How Sathan worketh to hinder vs from praying the fearefull Maiesty of God to dismay vs hee will suggest our owne basenesse and vnworthinesse to discourage vs he will obiect that others pray not at all yet do well enough that they liue in all abundance and want nothing yet are not so deuout he will tell vs to make vs secure that God knoweth whereof we haue neede before we aske that he needeth not to be put in minde of his mercy and that he cannot forget the couenant that hee hath made with vs. These are subtile baites to intrap vs and mighty stumbling blockes to trip vs and strong tentations to slay vs and by these he oftentimes preuaileth in the Children of disobedience If he cannot obtaine his purpose of vs at the first yet he will not giue ouer but follow vs hard at the heeles till hee hath subdued vs and marke our foote-steppes till he hath ensnared vs. He will say vnto thee when thou preparest thy selfe to pray what needest thou pray at this time Thou art now vnfit thou art without feeling thou hast other businesse to goe about another time will serue as well or better then this when thou mayest be better fitted to this worke For if thou pray without feeling and zeale thou sinnest and thy prayer is abhominable wherefore take heed thou pray not least thou sinne against God Thus he preuailed with Saule when the Priest brought the Arke of God to aske counsell of him what he should doe l 1 Sam. 14 19 Saule said vnto him Withdraw thine hand as if he should say Let vs pursue our enemies I haue no leysure to stand asking counsell of God If he preuaile with vs to neglect this duty at one time he will take aduantage of it so that if he see vs ready to pray afterward he will alledge what needest thou pray yet Thou omittedst it at such and such a time and thou speddest well enough thou hadst no euill or hurt by it why then wilt thou now beginne It will but trouble thy Conscience to be alwaies praying it will hinder thy businesse and cause thee to neglect thy calling yea when thou hast done all thou canst thou shalt get nothing by it but shalt make thy selfe a laughing-stocke and a gazing-stocke to the whole World wherefore it were much better for thee to doe as many other of thy good and honest Neighbours that are not so curious and precise in these matters who are beloued in the World and looke to come to heauen as well as thy selfe Moreouer he will not forget to tell thee that if thou betake thy selfe to this strict course of life it will bring thee into many melancholy dumps and so cast thee downe that thou shalt neuer be merry at the heart This is the Deuils Logicke and Language or rather his sophistry and subtilty and thus he doth discourse and dispute with vs to draw vs away from this duty For well doth he know that prayer is a principall part of our spirituall Armour whereby we are safe garded from him and all other enemies and the most effectuall meanes to kindle in vs the sauing and sanctified Graces of Gods Spirit and therefore when wee cease praying God will stay his hand from blessing vs he will with-holde his graces from vs he will giue vs ouer into the power of our spirituall enemies and renounce vs from being in the number of his Children How Sathan poysoneth our prayers to make them voyde But if he cannot thus farre preuaile with vs but that the conscience of Gods commaundement and our owne dutie will stirre vs vp to this practise then he worketh in vs another way and creepeth vpon vs after another manner Hee will after a sort close with vs and ioyne in the acknowledgment of the necessity of daily exercising our selues in making Prayer vnto God but withall he will foyst in a false finger and tell vs that by deuout Prayer we shall merit saluation and that the moe our Prayers are the greater shall be our merits Thus he mingleth and tempereth rancke Poyson with Prayer so that albeit we vse it we doe abuse it so that it is all one as if we vsed it not Thus he sheweth himselfe to be ready at our Elbow to puffe vs vp with pride and to tell vs that we pray oftner then others better then others with greater feeling then others with greater faith then others with greater zeale and assurance then others Thus he preuailed with the Pharise mentioned in the Gospell n Luke 18 11 12. he stood and prayed thus with himselfe O God I thanke thee that I am not as other men Extortioners vniust Adulterers or euen as this Publican I fast twice in the weeke I giue Tithe of all that euer I possesse o Math. 6 5. I loue to pray in the Synagogues and in the Corners of the streetes p Math. 23 14 but vnder a colour of long Praiers they sought the praise of men and the enriching of themselues and therefore were to receiue the greater damnation And as in the former times of the Church when he could not keepe them any longer in Fornication and vncleannesse as if it were a thing indifferent he taught chastity thereby to destroy chastity and vnder a false praise of single life brought in the detestation of marriage and the practise of incontinency so doth hee perswade Prayer thereby to ouerthrow Prayer For to mooue to pray thereby to merrit and deserue is to corrupt Prayer and to make it of none effect It is the duty of the Minister of God to preach the word it hath the promise of blessing and of great reward but
yet hee returned and repented hee went out from that wicked Company and wept for his greeuous fall most bitterly Many good Souldiers are sometimes daunted at the sight of their Enemies and runne out of the Field like Cowards not without some reproch and impeachment of their Man-hoode who afterward gather strength and are ashamed of their owne folly both resisting those that fight against them most couragiously and pleasing the Captaine that hath made choise of them Hence it is that the Lord proclaimeth Mercy and reneweth his Couenant of forgiuenesse to such as turne vnto him The Prophet Ioel saith Chapter 2. m Ioel 2. 12 13. Turne you vnto mee with all your heart with fasting weeping and mourning Rent your hearts and not your Garments and turne vnto the Lorde your God for he is gracious and mercifull slow to anger of great kindnesse and repenteth him of the euill Heere is mercie offered and a generall pardon published which God will performe to all penitent persons Likewise the Lord for better assurance if we doubt of his word once vttered saith by his Prophet Ezekiell Chap. 33. n Ezek. 33 10 11. O thou sonne of man speake vnto the house of Israel Thus ye speake and say If our transgressions and our sinnes be vppon vs and wee are consumed because of them How should we then liue Thus do wicked persons when they heare of Gods Iudgements câ—st off all confidence in his mercies and murmure at his threatninges But what followeth Say vnto them as I liue saith the Lord I desire not the death of the wicked but that the wicked turne from his way and liue Turn you turn you from your euil waies for why will ye die O ye house of Israell When the sinful woman came to Christ in the house of Simon the Pharisee humbly confessing her sins shedding abundance of teares for them and by them both testifying her loue to Christ he turned vnto her and said o Luke 7 48. Thy sinnes are forgiuen thee On her part we see repentance weeping and Prayer On Christs part we see Forgiuenesse offred and pardon bestowed It is well saide of Cyprian p Cypr. epist ad Nouat haeret Legimus adoramus nec praetermittimus coelestem domini sententiam qua ait negaturum se negantem nunquid poenitentem that is we read and reuerence and do not go about to reuerse the heauenly sentence of the Lord when he saith I will denie him that denieth me But doth he any where or at any time say he wil deny him that repenteth of his sinnes from the bottome of his heart Or doth he allow any to q Rom. 14 4. iudge another mans seruaunt which standeth or falleth to his owne Maister This is it which maketh the Church Triumph in the experience and feeling of Gods Fauour and Mercie Micah 7 8 9. Reioyce not against mee O mine enemy though I fall I shall arise When I shall sit in darkenesse the Lorde will be a light vnto me For as the righteousnes of the righteous r Ezek. 18 21 24. man shal not deliuer him in the day of his transgression so the wickednes of the wicked man shal not hurt him whensoeuer he turneth froÌ„ his iniquity Such is the care of God ouer the sheep of his pasture his loue toward theÌ„ that he denounceth a fearful wâ— against the shepherds of Israel that feed Å¿ Ezek. 34. 4. themselus not the flock he chargeth them that they did eate the fat and clothed themselues with the wooll but the weak they haue not strengthned the sicke they haue not healed neither haue they bound vp the broken nor brought againe that which was driuen away neither haue they sought that which was lost but with rigour and cruelty haue they ruled them Ezek 34. To conclude this point our Sauiour sheweth that when a man hauing an hundred Sheepe hath lost one of them he leaueth ninety and nine in the Wildernesse and goeth after that which is gone astray vntill he finde it u Luke 15 4 7 10. and then Hee layeth it on his shoulders with ioy and carrieth it home to the sheepefold I say vnto you that ioy shall be in heauen euen in the presence of the Angelles of God for one sinner that conuerteth Seeing then the Lord Iesus who is the LORD of life teacheth in the Gospell that there is so great ioy in Heauen for a penitent sinner x Cypri lib. 2. epist 12. how great ioy ought there to be on earth when wee see the kingdome of God enlarged and a fellow member pulled out of the iawes of Satan whom he had holden captiue and taken as a prey to deuoure and destroy for euer It is the end of Christs comming y Luke 19 10. To seeke and to saue that which was lost Luke 19 10. And seeing our gracious God is so ready to remit offences done against him who are we and of what matter or mettall are we made that are so hard-hearted and stif-necked and implacable against our Bretheren Wee are taught to aske forgiuenesse z Math. 6 11 and 18 35. as we Forgiue and in the Parable of the miserable and mercilesse seruant propounded Math. 18. Who being forgiuen ten thousand Talents refused to forgiue his fellow an hundred pence was deliuered to the Tormentors till he should pay all that was due to his Lord We are taught that in like manner shall our heauenly Father do vnto vs except we forgiue from our hearts each one to his Brother their Trespasses This Doctrine doth the Apostle publish at large in this Epistle crauing pardon at the hands of Philemon for his penitent and prostrate seruant not doubting but as God had forgiuen him and giuen him repentance so hee also for his part would remit the trespasse and iniury done vnto himselfe Thus wee see what to iudge of these Nouatians a Aug. de haeres cap. 38. who are indeede the true Puritans and contrary to the whole course of the Scriptures deny repentance and reconciliation to such men as after baptisme through infirmity and force of persecution and feare of daunger doe yeeld so farre as to deny the faith We haue a noble example of Gods notable compassion toward such as offend of frailty and weaknesse in Peter who was receiued to mercy and Christ would neuer haue saide b Math. 18 18 Whatsoeuer ye loose on earth shall be loosed in heauen if such persons as repent were altogether to bee barred out of the bosom of the Church Can these proud spirites then be the Disciples of Christ c Danae de haeres page 97. that are harder and straiter laced then their maister Thus they frustrate true repentance take away all admonitions both publick priuat which are of great force to reclaime and recouer a sinner The third and last point remaineth For as we haue considered the person that writeth this Epistle and the person
but the Labourers are few pray ye therefore the Lord of the Haruest to thrust forth Labourers into his Haruest Where we see he calleth the Ministers of the Gospell Labourers in the Haruest-fielde and gatherers of the Lords Corne. We see what great paines men take in Haruest and how necessary Labourers are when the Corne is ripe and ready to be reaped The Apostle Paule speaking of himselfe and the rest of the Apostles saith q 1 Cor. 3 9. We together are Gods Labourers And in another place r 1 Tim. 5 17 The Elders that rule well is worthy of double honour specially they which labour in the word and doctrine Heerevnto agreeth that which he writeth in another Epistle Å¿ 2 Tim. 2 15. Study to shewe thy selfe approued vnto God a worke-man that needeth not to be ashamed diuiding the word of truth aright All these testimonies teach vs this truth that the office of the Ministery is not so much a dignity as it implyeth a duty it is not onely an honour but a burthen it is not onely a Title of renowne but a work of labour Reason 1. This will better appeare if wee marke the Reasons following First the ordinance of God appointeth that euery calling should eate their Bread in t Gen. 3 19. the sweate of their browes that is should be industrious and painefull in their seuerall vocations whether it be in bodily or in spirituall labour The bodily calling requireth bodily labour the spirituall calling requireth spirituall labour Idlenesse and negligence in any u Ier. 48 10. worke of the Lord is accursed An idle hearer that ioyneth not practise is abhominable a loose and carelesse professor that addeth not obedience is a bad professor Reason 2. Secondly the Ministers of God fight the Lords spirituall battels for vs by their prayers care watchfulnesse faith and the whole Armour of God by opposing and setting themselues against Heritiques Atheists Worldlinges Schismatiques Wicked men and all thinges that exalr themselues against God Is not this a great worke of great labour to resist the budding and growing of so many sinnes as daily rise vp as men that striue with the whole Earth To labour in study in word in doctrine in zeale in watching According to that which the Apostle saith x 2 Cor. 11 27 28. I was often in wearinesse and painefulnesse in watching often besides the things which are outward I am combred daily and haue the care of all the Churches who is weake and I am not weake Who is offended and I burne not How did Moses fight in prayer y Exod. 32 31 and labour in zeale for the people of Israell when hee stood in the gap and stopped the wrath of God that was kindled against them If then we would reason from the generall to the speciall waying the purpose and appointment of God who hath annexed labour to euery calling or consider that the Ministers of the word are the Souldiers of God to fight his battels against sinne and sinfull men in both respects we may conclude that the calling of the ministery is an office of great necessity and of much labour Vse 1. This doctrine teacheth vs and offereth vnto vs diuers Vses First let vs learne to acknowledge the worke of the Ministry to bee a worke of great diligence painefulnesse and labour if it be performed as it ought to be We must keepe backe z Act. 20 27 28. nothing from the people but shew vnto them the whole counsell of God We must lay the Foundation of Religion among them and build constantly vpon it which cannot be done without faithfulnesse If wee take heede to our selues and to all the flocke whereof the holy Ghost hath made vs Ouer-seers to feede the Church of God which hee hath purchased with his owne bloud we shall find our function to be full of labour and sweating to receiue much euill intreating and hard entertainement heere in this World The Apostle teaching the duty of the hearers toward their Ministers saith a 1 Cor. 3 1 2. Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God and as for the the rest it is required of the Disposers that euery Man be found faithfull So he teacheth in another place b 1 Tim. 3 1. This is a true saying If any Man desire the office of a Bishop he desireth a worthy worke Where he sheweth indeede that the calling is a worthy calling but it requireth also worthy labouring This will farther appeare vnto vs if we consider the Titles that are giuen vnto them They are called Builders that are continually busie in building hewing tough Timber and squaring rough stones No Timber no Stones of themselues so vnfit for building as we are by Nature to be coupled together and to grow vnto an holy Temple in the Lord. They are called Souldiers they are alwaies fighting or looking for their enemies and drawing out the Sword of the Spirit c Ephe. 6 17. which is the word of God Is any calling vnder Heauen more necessary then the profession of a Souldier in time of danger And when an assault is made or the battels ioyne is any profession more painefull Sometimes they are called Husband-men Is not the life of the Husband-man a painefull life and is not the ending of one worke the beginning of another Doth not euery season of the yeare bring his seuerall trauell So that no calling is accompanied with more labour and lesse ease Sometimes they are called Watch-men who stand continually on their watch Tower to discry the comming and approaching of the Enemy Sometimes they are called Shepheards abiding in the fielde and keeping watch by night ouer their flocke they are in the day consumed with heate and with Frost in the night and their sleepe departeth from their eyes Seeing therefore the Ministers aie builders of the Lordes house Souldiers in the Lordes Campe Husbandmen in the Lords fielde Watch-men in the Lordes Citty and Shepheardes ouer the Lordes flocke which hee hath redeemed with his precious blood we must all confesse that the Ministry of the word is a worke of great labour if it be discharged aright For this if wee know not by practise wee may see by experience that to study with constantnesse to meditate with earnesse to instruct with diligence to exhort with carefulnesse to reproue with zeale to comfort with cheerefulnesse to conuince with boldnesse to watch ouer the people with a godly d Heb. 13 17. ouer-sight as they that must giue accountes for their Soules to conceiue godly anger and great sorrow for sinne to pray in publike and priuate to goe in and out before the people of God in the doctrine of Faith and in example of life to prepare themselues to handle the word and to deliuer it with power and euidence of the spirit with earnest affections being thus prepared I say to performe all these duties
but they blush not with brazen faces and Iron fore-heads to breake out into all prophanenesse Let these take heede y Math. 10 33 least Christ bee ashamed of them when he commeth into his kingdome If wee be ready to confesse him and to professe his truth he will acknowledge vs before his Father which is in Heauen Obiect 2. Some say it is a note of hypocrisie to performe these duties and condemne them as Hypocrites that teach their Families These are euill Seruants that out of their owne mouthes may bee iudged Let them pray to haue their stony hearts taken away and new hearts giuen vnto them z 1 Ioh. 3 20. For if their hollow and hypocriticall hearts doe condemne them God is greater then their harts and knoweth all thinges And let them take heede they sit not in iudgement vpon others least with the same measure that they mete it bee measured to them againe Let them iudge nothing before the time but reserue iudgement to the Iudge of the whole world Obiect 3. Others say it will let and hinder their Seruants worke wee must haue so much praying that we shall haue little working These men can alot and alow no time for the Lord but thinke euery houre lost that is not spent in businesse of the World and affaires of this life These are like to prophane Saule who when the Philistims pressed toward him and hee was to aske counsell of the Lord a 1 Sa. 14 19. Hee commaunded the Priest to with-draw his hand that is he saide vnto him the season serueth not to seeke vnto GOD wee cannot spend the time in calling vppon him let vs goe vnto the battell and fight against our Enemies These men are like to wretched Pharaoh when Moses called vppon him b Exod. 3 4. to let the people goe into the Wildernesse to serue and sacrifice to the Lord he is charged to make them idle and to cause them to surcease from their workes These men are like to couetous Iudas c Iohn 12 4. who when Mary annointed Christes feete complained of the wast and said Why was not this Oyntment solde for three hundred pence and giuen to the poore Wherefore our Sauiour answereth such in his reply to Martha who was much troubled and cumbred about much seruing d Luke 10 41 One thing is needfull Mary hath chosen the good part which shall not be taken away from her Nay to be instructed in true Religion and to set out a time for calling vpon the Name of God is so farre from hindring our Seruants worke that it shall further it and giue a blessing vnto it We are commaunded to meditate in the Law of the Lord day and night e Iosh 1 8. that so wee may make our way prosperous and haue good successe in the workes of our hands And the Prophet teacheth That except the Lord builde the House and watch the Citty the labour of the Builder and of the Watch-man is in vaine Obiect 4. Others say they shall bee mocked taunted and scorned by the World they shall be tearmed Precisians they shall be called Puritans But wee must not seeke to please men by running into the displeasure of God For oftentimes it falleth out through the iust iudgement of God that whilst we hunt after the pleasure and fauour of men against God wee haue the fauour neither of God nor Men. The Apostle saith of himselfe writing to the Galathians f Gal. 1 10. If I should yet please Men I were not the Seruant of Christ It was the lot of Christ it hath beene the portion of all true Christians to bee scourged by the viperous and venomous tongues of vngodlie men that care not for God nor regard any Religion We are faint Souldiers not worthy to beare the Name of Christ if wee fly out of the fielde for euerie idle word and taunt of the tongue cast out against vs. Wee must prepare our selues against greater encounters g Ephe. 6 11. and arme our selues against wordes and Swords we must buckle both with the Deuill and with Deuilish men hand to hand except we will yeild him both our bodies and Soules to our destruction Obiect 5. Some say they cannot bring the vnlearned to knowledge and that youth are stubborn they wil be youth still and we were once youths they should hardly keepe any Seruants if they should strictly tye them to this order nay they should fly the Parish rather then beare this yoake I aunswere first let vs remember that GOD giueth the knowledge of his Mysteries euen to the simple and lowly minded that feare him Secondly consider that young men are commanded h Eccle. 12 1. to remember their Creator in the daies of their youth and shall giue an account of all thinges vnto God As for their stubbornnesse the word of God is the best remedy to bend them and make them pliable vnto all goodnesse so that the Prophet saith i Psal 119 9. Wherewith shall a young Man redresse his way In taking heede thereto according to thy word But if they bee so stiffely and stubbornely minded that they will not be reclaimed and reformed their roome is better then their company If admonitions will not winne them they are to bee auoyded thy house is better without them then with them Neither are we to feare their flying away and departing to another place for if this course of instruction were taken in hand euery where the Obiection were answered and their mouths stopped For whether would they goe to escape this training vp in the principles of Religion It is certaine they could turne themselues no whither but it would meete with them in all places Obiect 6. Others obiect our Fathers did well enough without obseruing any such order I trow you will not condemne them Why should wee make ourselues wiser then they They troubled not themselues or their Children with learning of Catechismes and wee see men doe well enough prosper in the World yet busie not their heads about this I answere if they meane those forefathers and Ancestors whose steps we should follow as Adam Abraham Isaac Iacob Iosua Dauid and diuers others which were indeede our Fathers then we may bee assured out of the word of truth that these busied and bestirred themselues this way they taught their Children they instructed their families they reformed disorders they remooued the disordered If they meane our forefathers that liued in latter times when darkenesse couered the earth no maruell if they were not vrged thereunto themselues or that they vrged not others for then they liued at the dyet of the Prelats and nothing pleased the Prelats better then the ignorance of the people k Math. 15 14 they were the blinde Leaders of the blinde they could neither enter into the Kingdome of heauen themselues nor suffer those that would enter Notwithstanding we will not meddle with condemning our forefathers neither will
their negligence as Eli did of the offences of his Children Hence it is that in the fourth Commaundement prescribing the time of Gods publike worship g Exod. 20 10 the Housholder is charged to haue care of his Son of his Daughter of his Seruant of his Stranger Iacob called for his people and assembled them together h Gene. 35 2. when he went to Bethell Dauid went with a great traine and company into the house as those that goe to a Feast when he saith i Psal 42 4. When I remembred these thinges I powred out my very heart because I had gone with the multitude and led them into the house of God with the voice of singing and praise as a multitude that keepeth a Feast Behold heere the godly deuotion of a religious heart as the Hart brayeth for the Riuers of Waters so his soule panted after God and his publike worship neither could he content himselfe to goe alone but it was his comfort and delight to leade others as it were by the hand with him that they might finde that sweetenesse in the word that hee found and be partakers of the benefit that hee reaped thereby Vse 5. Lastly seeing it is so necessary a duty to teach our Housholds we must acknowledge that it is as necessary for Children and Seruants to bee taught and instructed It should be therefore our care and desire to dwell and inhabite in such places and houses as that we may be trained vp in godlinesse and learn our duties to God and man It should bee our care and desire to place and bestow our Children with such persons as that they may be brought vp in the feare of God There is not one of those in our Families euen the lowest and meanest but of meate drinke cloathing or wages bee at any times denyed or detained from them they will thinke themselues wronged and misused and are ready to complaine of the iniury How much more if there were in them any care of their Soules or loue of the life to come would they mourn and lament when they are debarred and defrauded of this most necessary portion the knowledge of true Religion appointed by the Lord to be bestowed vpon them If a man be to take any Farme he will not doe it hand ouer head but he will know what Acres hee shall haue what arable ground what Meddow and what meanes of his maintenance but how many are there that seek to others for their seruice who neuer consider what instruction they shal haue or whether they be likely euer to hear of the Name of God There is no Man so simple in wit but if he put his Sonne to bee an Apprentize and his Maister within his yeares doe not teach him his occupation hee will and may iustlie thinke his Childe much misvsed what a wonderfull blindnesse and blockishnesse then doth it argue in them that care not where they put and with whom they place their Children so they learne their occupation they regard not whether they learne any Religion and neuer enquire whether their Maisters take any pains or not to teach them the precepts and instructions that belong to a Christian which of all callings vnder heauens is both the most honourable and in the end shall be acknowledged to bee most profitable Let vs therefore put out our Children to bee the Seruants of those that may learne them to be the Seruants of God Let vs so binde them to their Trade that we may be sure they may learne the Trade of Trades the Art of Arts the Mysterie of Mysteries that is Religion and Godlinesse If wee haue little to leaue our Children and small wealth to bequeath vnto them yet if we bring them vp to this Trade and binde them fast vnto it we shall leaue them a worthy and wealthy portion for all men must bee of this Trade We see how costly other Trades are and what a round summe must be giuen with our children to serue for them but we may k Esay 55 1 2. without cost and without Mony make our Children of this Trade which is the best and most gainefull of all others l 1 Tim. 6 6. For godlinesse saith the Apostle is not onely gaine but great gaine if a man bee contented with that he hath If thou haue not learned this gainefull and profitable Trade thou wilt be neuer but a Begger and a Bankerout for being destitute of this thou art without Grace without God without Heauen Thus much of this doctrine 3 Grace be with you and peace from God our Father and from the Lord Iesus Christ The order of the words and the interpretation of the same Hitherto wee haue spoken of the first part of the Praeface of this Epistle touching the persons writing and written vnto Now we come to the second part to wit the prayers which he maketh which are of two sortes a salutation and a thanksgiuing the salutation is a greeting which the Apostle wisheth to all the persons before named wherein we are to consider two pointes first what blessings the Apostle desireth to be giuen vnto them Secondlie from whom he craueth them The blessings which he prayeth for are two namely Grace and Peace By Grace we must vnderstand the free fauour meer mercy and good will of God towards vs whereby he hath eternally vndeseruedly loued vs in Christ who are a people by nature not beloued but deseruing to be disgraced by him and hated of him The second blessing that he beggeth for them is peace whereby is meant all kind of benefits spirituall and temporall which flow vnto vs from this Fountaine and grow out of the root of grace and therefore ordinarily in other Epistles it is annexed vnto it Grace heere mnntioned is not any gift in vs but it is Gods and in God it is his gratious fauour free loue and good will whereby he is well pleased with his elect in and for Christ Peace is not any guift in God but in vs and is that holy vnity and blessed concord which is in the Kingdome of God among Gods Children this concord and agreement of Gods Children is a fruit and effect of grace Paraphr So then the meaning of the words is this We wish vnto you all the fauour of God in Christ and that concord which is propper to Gods Church and Children hauing peace with God with his holy Angels with his Church with your owne hearts with your enemies and with al his Creatures Secondly in this verse is set downe the cause the worker and author from whom these blessings come to wit the Father and Iesus Christ God the Father the Fountaine of them and Christ our Lord as the Cunduit pipe by whom they are carried and conueied vnto vs. Obiect But it may be obiected why is the holy Ghost left out why is not he named do not these guifts come from him as well as from the Father and the Son
couch together and practised by the Church and beleeuers u Actes 4 32. who are saide to be of one Soule and of one heart Fiftly we haue peace with our enemies who are charged not to touch the Lords annointed and to doe his Prophets no harme This is so farre verified as is expedient to set forth the glory of God to procure the safety of the godly and to represse the rage of the Reprobate Thus Ioseph was at peace with Pharaoh Obadiah with Ahab and Daniell with Nabucadnezzer Mordecai and the Iewes with Ahashuerosh and thus is the saying of the Wise-man verified x Pro. 16 7. When the waies of a Man please the Lord he will make also his enemies at peace with him Lastly we haue peace with the Beasts of the fielde the Foules of the Heauen and all the Creatures of God so that we shall find help and comfort from them y Hos 2 18. as we see in the Prophet God maketh a Couenant with them for his people Hos 2. In that day I will make a Couenant for them with the wilde Beasts and with the Foules of the Heauen and with that which creepeth vpon the earth I will breake the Bow and the Sword and the battell out of the Earth and will make them to sleepe safely Loe heere how large and ample is this peace and how many and woorthy preheminences there are thereof This peace followeth grace as a fruit of it and therefore we see it is ioyned vnto it both in this place and in sundry other Epistles Doct. 2. Such as are in Gods fauour haue all his blessings following them We learne hereby that such as are vnder the grace and couenant of God liuing vnder his protection and obedience haue assurance of all Gods mercies spirituall and temporall of this life and of the life to come all which doe belong vnto them and shall follow them and ouertake them I say such as are vnder the grace and fauour of God haue all his blessings following them so farre as they may further their eternall happinesse Moses sheweth z Deu. 28 3 4 Deut. 28. that when once they belong to God and are vnder his grace as vnder the shaddowe of his Wings all his blessings should follow them and come vpon them from Heauen and Earth from house and fielde from soule and body that they should be blessed in the fruit of their body in the increase of their Cattle and in the aboundance of all things Aaron and his Sonnes did thus blesse the people Num. 6. 6. The Lord lift vp his countenance vpon thee and giue thee peace Where we see he setteth peace after the shining of Gods gratious countenance vpon them This the Apostle teacheth in the Epistle to the Romanes hauing proued at large that we are iustified without the workes of the Law hee addeth a Rom. 5 1. Being then iustified by Faith we haue peace toward God through our Lord Iesus Christ The Prophet Dauid expressing that God is his Shepheard to refresh him with his grace to feede him with his word to rule him by his staffe and to deliuer him from danger b Psal 23 1 6 and 84 11. concluded hereupon I shall want nothing doubtlesse kindnesse and mercy shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. The like we see in another place The Lord God is the Sunne and Shield vnto vs the Lord will giue grace and glorie and no good thing will he with-hold from them that walke vprightly The Apostle Paul setteth downe at large the blessings flowing from this loue of God c Ephe. 1 5 6. Who hath predestinated vs to be adopted through Iesus Christ in himselfe according to the good pleasure of his will to the praise of the glory of his grace where-with hee hath made vs freely accepted in his beloued by whom we haue Redemption through his blood euen the forgiuenesse of sinnes according to his rich grace whereby hee hath beene aboundant toward vs in all wisedome and vnderstanding Where he teacheth that the free grace of God whereby wee are accepted in his beloued in whom hee is well pleased and exceedingly contented is the cause of all other mercies and therefore such as are in his fauour shall finde the fruites thereof to their comfort and haue all his blessings to ouertake them Reason 1. If any doubt yet remaine in vs to trouble vs and hinder our faith from receiuing and beleeuing this Doctrine as a pregnant and certaine truth consider with me a little farther the reasons to ground and establish vs herein For first when the wrath of God is once appeased and the loue of God opened vnto vs we haue free and bold accesse vnto him and to the Throne of grace as to a most mercifull Father The Apostle hauing declared that we are at peace with God through Christ he addeth immediatly d Rom. 5 2. By whom also thorough Faith we haue this accesse into this grace wherein we stand and reioyce vnder the hope of the glory of God We may freely come into the presence of God we haue boldnesse to aske any thing that we want we haue assurance to be heard when we call vpon him Reason 2. Secondly it is the free loue and fauour of God that spared not his owne Sonne but bestowed him vpon vs who is our life our peace our attonement Now seeing it is his grace onely that hath giuen vs the blessing of all blessings we shall with him and by him haue all other guiftes to compasse vs about and to come vpon vs according as the Apostle teacheth Rom. 8. If God be on our side who shall be against vs Who spared not his owne Sonne but gaue him for vs all to death e Rom. 8 32. how shall he not with him giue vs all things also Reason 3. Thirdly his loue reconcileth all his Creatures and openeth the way to his mercies toward them whom hee loueth This is it which Moses speaketh to the Israelites f Deut. 7 8. Because the Lord loued you and because he would keepe the oath which he had sworne vnto our Fathers the Lord hath brought you out by a mighty hand and deliuered you out of the house of bondage And afterward he putteth them in minde g Deut. 23 5. That the Lord would not hearken vnto Balaam but the Lorde their God turned his cursse to a blessing vnto them because he loued them Thus doth the Prophet tell the people of God h Psal 44 3. That they inherited not the Land by their owne Sword neyther did their owne Arme saue them but his right hand and his Arme and the light of his countenance because he did fauour them Reason 4. Lastly they loue God againe whom he loueth His loue worketh loue and constraineth them to expresse back againe that which they haue receiued They that loue him
Pharisies they did not confesse him least they should be cast out of the Sinagogue for they loued the praise of men more then the praise of God He speaketh in this place of such as were true beleeuers as appeareth both by the phrase of speaking and the opposition made betweene these and those that beleeued not z Verse 37. mentioned before Verse 37. where it is said That though he did many miracles before them yet they beleeued not on him The Euangelist noteth two lets and impediments that hindred them from the open manifestation of their Faith to wit the shame of the Crosse and the glory of the world Thus we see that sometimes the deere Seruants of God are for a time afraid to confesse him and to bewray themselues what they holde and how they beleeue When Peter was come into the High-Priests Hall and saw himselfe in danger of death he was so farre from confessing that hee fell to open denying of his Mayster he beleeued in him no doubt in his hart but he gaue not glory vnto him as he ought with his mouth This wee haue heard to be in some of the blessed Martyrs who gaue their liues to the death they haue sometimes staggered and felt the weaknesse of the flesh before they haue beene throughly strengthned in the Inner man Nicodemus a Ruler of the Iewes and a Maister in Israell bearing a loue vnto Christ a Iohn 3 2. 7 50. 19 38 came vnto him by night and closely as it were by stealth So Ioseph of Aramathia was first a Disciple of Christ secretly for feare of the Iewes yet afterward being stirred vp with those things that they saw at the death and passion of Christ both of them shewed themselues more boldly confidently in his cause and in the end forsooke all to follow him and resolued to cleaue vnto him with the losse of all thinges that might be precious and deere vnto them Such then as our Faith is such is our confession A weake Faith a weake confession a strong Faith a strong confession no Faith no confession a staggering Faith a wauering confession Wherefore it belongeth vnto vs to call vpon God to giue vs his Spirit which is called b Esay 11 2. The spirit of strength whereby we shall bee inabled to beare the Crosse patiently and to confesse the Faith constantly For when once wee are sustained and supported by the Spirit of Christ no Crosse shall daunt vs no tentation shall ouerwhelme vs but we shall endure all thinges with a contented mind and perseuer vnto the end Vse 4. Lastly we must shew our selues ready and resolute to giue a reckoning of our faith and hope of our profession and Religion when we shall be required This is greatly to the honour of God when his Seruants prepare themselues to set forth his truth and are not afraide of the threatnings of their enimies This is it which the Apostle Peter teacheth vs c 1 Pet. 3 15. Sanctifie the Lord in your hearts and be readie alwayes to giue an answere to euerie man that asketh you a reason of the hope that is in you with meekenesse and reuerence This constant and Christian resolution was in Paule when he was brought before rulers for Christs sake though when he came to his answere no man assisted him but some fled from him and others were ashamed of him yet he quit himselfe like a man and shewed himselfe a faithfull witnesse of that truth which hee beleeued This vse meeteth with many corruptions and reprooueth sundry practises that raigne among vs. The first reproofe First it conuinceth such as think they are not to be blamed but excused not to be controlled but defended albeit they deny the truth of God for feare of men in time of persecution so that they cleaue to it in heart and embrace it in their soules so that they inwardly beleeue it like of it and hold it to themselues Yet we heard before that it is not enough for vs not to deny the faith but it is required of vs to confesse it It is not enough for vs to abstaine from that which is euill vnlesse we be carefull to do that which is good The Apostle Iohn teacheth d Reuel 21 8 That all the fearefull and vnbeleeuing the abhominable and murtherers the Whore-mongers and Sorcerers the Idolaters and lyars shall haue their part in the Lake which burneth with fire and Brimstone which is the second death Heere we see that among these wicked persons which hee nameth hee nameth in the first place fearefull persons which feare men more then God these are ouercom by Satan and led to hell and destruction Hence it is that the Apostle chargeth vs as we heard before not onely to keepe our faith e Heb. 10 23. but to keepe the profession of our faith And Paule when he came to his first answearing dooth not reprooue the Brethren because they openly denied the Faith but because they secretly forsooke him f 2 Tim. 4 16 and did not assist him and he prayeth God that this sin may not be laide to their charge So the Angell of the Church of Pergamus is commended who dwelt where Satans throne was set vp g Reuel 2 13. because hee kept the name of Christ and denied not his Faith euen in those dayes when Antipas his faithfull Martyr was slaine among them where Satan dwelleth It is not enough therefore not to deny the faith or not to abiure the Doctrine of Christ we must giue an account of a farther duty and know that God requireth of vs the confession of his truth if we wold haue him confesse vs in the resurrection of the iust The second reproofe Secondly it reprooueth such as keep their Faith and Conscience to themselues and will not bewray it to others A man shall liue many years among them and yet not know what Religion they are of These are they that hide their Religion and bury their Talent in the earth and thereby make themselues ready for euery change and alteration like the Weather-cocke which turneth with euery blast of winde These are they that thinke themselues wise and wary men by keeping them-selues close and priuate to themselues and yet euery simple man nay euery childe may plainly perceiue that they are indeede of no Religion For that faith which alwayes is kept secret is no faith at all It is required not onely that euery knee should bowe but that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father Phil. 2 10 11. Such as neuer professe any thing do plainly make it manifest and as it were light a Candle to others to discouer the secrets of their hearts Sometimes they will bee Gospellers sometimes they will be Papists sometimes they will be Newters such it is to bee feared at all times are Atheists or at least in the right way and broad path that leadeth vnto
Atheisme Let not such therefore flatter themselues and deceiue their owne soules let them shew their religion if they haue any or else they shew themselues to be men of no religion The third reproofe Thirdly it reprooueth such as censure and condemne others as too pure and precise by reason of their profession These men that are colde themselues and care not whether Religion go sorward or backward cannot abide that any should be more zealous and earnest then themselues because they will not runne with them into all excesse of riot therefore they rayle at them and speake all manner of euill against them They haue borrowed many opprobrious tearmes and drawne many reuiling tauntes from the enemies of the Gospell and grace of God and apply them whete they ought not to bee bestowed When the Lord had restored the Gospell vnto vs being brought out of Superstition and Idolatry that the Romanists gnashed their teeth for anger disgorged their malice with rage and were like to breake in peeces through enuy of the worke of the Lord set vp among vs they deuised against vs and our religion most bitter reproaches then was our profession called Puritanisme and our professors branded with the names of Puritans Praecisians and vnspotted Brethren which contumelies are nowe taken out of the mouths of enemies and one Brother dooth spit them in the face of another What a shame and indignity is this that we professing one faith liuing vnder one Gospell embracing one Religion and enduring the same enimies shold borrow such venomous speeches from the scornefull and despightfull Papists and cast them as Dung in the faces of our Bretheren Let vs therefore leaue these rayling and reuiling speeches and send them backe to Rome the Mother of cruelty and of all byting and bitternesse from whence they come Let vs vpbraid no man with his zeale nor hit no man in the teeth with his profession Let vs rather be mooued in loue to follow their example bee prouoked in a godly aemulation to walke in their steps And let vs all know that we must not be like the Laodiceans h Reuel 3 15. which were neither hot nor cold for if we scorne all zeale and forwardnesse in the wayes of godlinesse if we bee luke-warme professors and neither hot nor cold it shal come to passe that the Lord will spew vs out of his mouth The fourth reproofe Fourthly it reprooueth such as thinke they may bee present at the Sacrifice of the Masse and heare and see their Idolatry so they keepe their conscience to God and themselues yea some go farther and thinke they may not only be present at Idolatry in the Idols Temple but bow downe to the Idolles offer vnto them creepe vnto them and serue them with their bodies so that they abhorre such worship in their minds and serue God in their hearts But these excuses cannot serue to iustify such manner of seruing of God When God would assure Eliah that he had his people in those ruines of the Church that he was not left alone he said i 1 Kin. 19 18 He had left seuen thousand in Israell euen all knees that haue not bowed vnto Baal and euerie mouth that hath not kissed him He doth not say hee had reserued such as did not beleeue in Baal but keepe their heart to God but they are noted by this marke to bee the Lords that they gaue not to Baal the bending of the knee nor any outwarde subiection vnto him In the tentations offered to Christ our Sauiour when the Deuill onely required of him to fall downe and worship him k Math. 4 10 he answered Auoid Satan for it is written thou shalt worship the Lord and him only shalt thou serue Nebucadnezzar required nothing of Shadrach Meshach and Abednego the three Seruants of God but to bow the knee and to fall down l Dan. 3 19. to the golden Image that he should set vp and yet they did choose rather to bee cast aliue into the hot fiery furnace and to endure the extremity of the flame It is not therefore enough to worship God in heart and soule True it is he commandeth vs to m Iohn 4 24. worship him in spirit and truth but not only in spirit and truth God requireth of vs the body as well as the spirit the outward man as well as the inward the knee as well as the heart He challengeth euery part member of our body to be employed to his worship Hee that hath an eare to heare n Reuel 2 7. Must heare what the spirit saith vnto the Churches Hee that hath a o 1 Pet. 4 11. Tongue to speake must speake as the words of Gad. Hee that hath handes to lift vp p 1 Tim. 2. 8 Must lift vp pure hands without wrath and without contention Hee that hath a knee to bow q Ephes 3 14. Must bow it to the Father of our Lord Iesus Christ He that hath a mouth to open r Rom. 10 10 Must make confession with it to saluation He that hath feet must say Å¿ Psal 122 2. Our feete shall stand in thy gate O Ierusalem The cause why God claimeth and challengeth the whole body is because the body is his as well as the soule It is his by creation because he made it t Psal 100 3. and not wee our selues we are his people and the Sheepe of his pasture The Clay was his whereof we were formed so that we are his by the Law of Creation Hee feedeth and findeth vs of his owne costs and charges he cloatheth vs with his owne wooll u Psal 50 10 For all the Beasts of the field are his and the Beasts on a thousand mountaines If then we liue at his expenses we are his by another right euen the Booke of his prouidence We are made his by the freeing of vs from the thraldome of sinne from the tiranny of Satan from the bondage of corruption by paying a price a great price by giuing for vs a ransome a great ransome not of Siluer and Gold but by shedding his blood his precious blood for vs the Speare pierced his hart the Nayles pierced his hands and his feet the Thornes pierced his head Seeing therefore he suffered so much in his bodie for our bodies we are wholly his by the worke of our redemption who before were not his The Holy-Ghost likewise sanctifieth our bodies as well as our soules and maketh them a Temple to dwell in and lastly we look for saluation and glorification not onely in soule but in body x 1 Cor. 6 19 20. and therfore we must glorifie God both in our bodies and in our soules wee must offer vp our bodies an holy Sacrifice vnto him and not commit Sacriledge against him by plucking and withdrawing away any part of our bodies from him The fift reproofe Lastly it reproueth such as keepe company with open enemies to God and
of them when a Caiet tract de concept de indulgent many among themselues doo seeme not much to respect them and affirme that the Saints canonized may be no Saints and the myracles whereupon it is grounded no myracles And because the Church of Rome speaking of Saints doo alwayes meane such as are in the Popes Kalender and of his canonization who is now helde to be the onely Saint-maker vpon the earth and propound such to the people to the honoured and worshipped let vs consider a little what those Saints are whom they adore and call vpon Our Sauiour Christ accuseth and reproueth be Samaritans b Iohn 4. Because they worshipped the thing which they knew not a worship they performed but they knew not what But this falleth flatly and fully vpon the papists heads for they worship many fictions for Saints shadows for men whereas there were neuer any such that liued vpon the earth It were easie to alledge sundry of this stampe but a fewe shall serue and suffice insted of many Saint George is worshipped among the Papists as a renowned Saint but such a Saint as they report and receiue this George to be was neuer extant in the world who is saide to haue killed a Dragon that was so big that foure yoake of Oxen could hardly draw him out of the City which c Baron notat in Martyr Roman Aprilis 23 sundry of their owne writers esteeme little better then a fable Secondly S. Christopher is solemnly adored by the Church of Rome who is reported of some to be a man of twelue foot long and of other to be twelue cubits high this is he that went vp and downe to seeke the Deuill to serue him for he said I go to seek my Lord the Deuill to serue him If this were a Saint hee was one of the Deuilles Saints whom he serued and called him Lord and not one of Gods Saints The like we might say of S. Catherine and infinit other whome falshood hath forged and deuised and superstition norished and retained Moreouer their Legends of Saints are so full of fables and fooleries that they doe not onely set them downe for Martyrs which neuer had being in the worlde but they adore deuoutly for Saints and Martirs those which by the confession of their wisest writers were pagans Iewes traitors hereticks men of a wicked life of a doubtful faith what was the soldier I pray you that pierced the side of christ but an Infidel for otherwise he would neuer haue thrust his speare so spightfully and offred that villany and violence to the body of our blessed sauiour yea it may probably appeare be gathered out of the scripture d Reuel 1 7. that hee was not only a cursed vnbeleeuer but a damned wretch reprobate and no approued history maketh mention of his calling and conuersion yet the blinde ignorant papists do worship this souldier as a Saint vnder the name of Longinus what is this but to make Pagans and Infidels Saints yea when so manie dead mens bones and blood their reliques and ashes are worshipped in euery coast and corner where popery raigneth what assurance can any man haue that he doth not worship the bones bodies of pagans heathens Gamaliell mentioned in the Acts was an incredulous Iew a right Pharisee e Acts 5 39. as apeareth by the counsel which he gaue to the Iewes in the Counsel fit for a Politician vnfit for a Christian shewing rather a wily witty head then a religious hart if he had beleeued in Christ he wold not haue feared to confesse his name yet hath he a place among the Romish Saints and reuerently are his relicks esteemed of them How many of their f Anselme Becket More Fisher Campian Sherwin c. English Martirs were diuellish traitors odious perfidious disloyall seditious rebellious vnfaithful to their Prince enimies to their country Some endeuoured to stir vp forrain Princes against their Soueraigne Lord which no man can deny to bee an act of treason Some went about to stirre vp the Kinges Subiects to rebellion and stood at open defiance and at the swords point with the Prince Others haue bin slaine in the field in the midst of the rebellion which themselues raised among the rebels which themselues armed Others were executed as notorious Traitors for maintaining the Popes Buls of deposing princes and would by no meanes condemn them none of them would promise to ioyn with the Princesse side and take her part if the Pope should send an army against hir to depose her person to spoile her subiects to inuade hir country Of this sort heere set downe thus qualified and sanctified are Becket More Fisher Forest Sanders Campian Sherwin Parry Ballard Babington Someruil and such like who are canonized by the Pope and agnized for Saints by the Papistes they pray vnto them and keep their bones and rags for holy reliques and worship them whereby it apeareth that they put those in the Popes kalender as rubricated Martirs and imagine them to be Saints in heauen who by al likelyhood are tormented damned with the deuils in hel The time will not suffer vs to make a Catalogue of these their Saints but this may suffice to shewe that the Papists honour diuers Saints which neuer liued in the world but are meerely fansied and fondly imagined others that are doubtful not certainly known to be such as they are reported others likewise that were pagans in superstition Iewes in religion Hereticks in profession traiotrs in practise and wicked men in their conuersation of whose damnation in hel there is more certainty then either of their faith in earth or saluation in heauen And thus wee will leaue them their Saints and their Saint-maker Vse 3. Thirdly seeing all they that belong to Christ are Saints it belongeth to euery man to try the assurance of his saluation by the fruits of his sanctification For heerby we may assure our selus that we are in the communion of saints if we lead a sanctified life If we haue our conuersation in holinesse wee shall haue in the end euerlasting life The Apostle teaching that the foundation of God abideth sure so that the Lord knoweth who are his sheweth how wee shal know that we are the Lords euen euery one for his owne assurance g 2 Tim. 2 19. must depart from iniquity Heereunto commeth the saying of Iohn in his first Epistle h 1 Ioh. 1 6 7. If we say we haue fellowship with him and walke in darknesse we lie do not truely but if we walke in the light as he is in the light wee haue fellowship one with another and the blood of Iesus Christ his sonne clenseth vs from all sinne And Paul writing to the Romaines saith i Rom. 8 10. If Christ bee in you the body is dead because of sin but the spirit is life for righteousnesse sake We
his kingdome The fourth reproofe Fourthly if it be a calling of such dignity it reprooueth those that run before they be sent and wait not a lawful calling from God that they discharge it afterward with peace of heart and comfort of Conscience We see manie young men make more hast then good speede in entring into the Ministery who for the most part want that iudgment staydnesse experience grauity moderation that is meet to be in men of that profession Hence it is that they are called by the name of Elders in the Scripture The Apostle thought it necessary to giue this charge to Timothy a young man though he were of rare hope and of excellent guifts u 2 Tim. 2 22. To fly the lusts of youth and to follow after righteousnesse Faith Loue and peace with all them that call on the Lord with a pure heart And in another place he saith x 1 Tim. 4 12. Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in Loue in Spirite in Faith in Purenesse If hee had this neede of instruction howe much more others The fift reproofe Fiftly it reproueth those that are so hand-fasted that they repine at their maintenance that labour among them How many places and Parishes are there that regard not how they be taught or whether they be taught or not so they may be well dealt withall in their Tithes that is if they might pay little or nothing to maintaine their Minister There is growne in many congregations this agreement and bargaine betweene the Pastor and the people if he will spare them in temporall things they regarde not how hee deale with them in spirituall things If they may pay little they are content hee shall preach little If they may enioy their Tithes at a low rate they are well pleased that he take his ease and teach them seldome But albeit he preach in season and out of season and do his dutie with all diligence yet they murmure and repine at his allowaunce and thinke euery thing too much that is bestowed that way The sixt reproofe Lastly it reproueth such as regard not the censures of the Church inflicted vpon euill doers The censures of the Church are made as a scar-Crow and esteemed of many as a mocke But if that power and authority were regarded in the Ministers hand that the word of God alloweth and appointeth wherby he is authorized to exercise spirituall iurisdiction in Church-matters not onely to preach but to punish not onely to teach but to correct not onely to instruct but to excommunicate then would the Office be magnified then would the Ministry be esteemed according to the institution of them Our Sauiour giuing order and direction to informe the Gouernors of the Church when scandals and offences arose among them addeth y Math. 18 18 Verily I say vnto you whatsoeaer ye binde on earth shall be bound in Heauen and whatsoeuer ye loose on earth shall be loosed in Heauen We see God promiseth to ratifie the sentence pronounced and denounced in his name The abridgement of this power is the contempt of the men and of their Ministry and the curbing cutting short of their authority doth open a gappe to all contumely and reproach of their persons and office If a Magistrate shoulde prescribe and ordaine that Law which is wholesome and profitable to the Common-wealth and haue no power at all to punish the Malefactors and misdoers that transgresse who is it that would regard the Commandement If a School-maister had authority onely to rule and to teach but were restrained to take vp the rod to correct and chastise the obstinat sluggard what Scholler would harken or giue eare to his teaching In like manner so long as the Minister is allowed only to speake the word or to threaten but stinted that he shall go no farther his Ministry will be little regarded as if a Maister should tell some of his Schollers of their shrewde trickes but were not licensed to punnish their euill doing God hath ioyned authority to the Pastors office put into his hand the discipline of the Church and the Ministers of God haue exercised executed the same according to his ordinance Hence it is that the Apostle reprouing an heinous offence amongst the Corinthians and shewing the vse of Ecclesiasticall correction saith z 2 Cor. 4 21 What will ye Shall I com vnto you with a rod or in loue and in the spirit of meekenesse Vse 2. Secondly seeing boldnesse to command vnder Christ belongeth to the office of the Minister it teacheth vs and putteth vs in minde of manie good duties as first to aske this guift of God and craue of him to indue vs with the zeale of his glory and other graces of his spirit that we may speake the word a Ephes 6 20. boldly as we ought to speake We see an example heereof in the Apostles when they heard the threatnings of the enemies of the Gospel b Acts 4 29. 5 28 29. They lift vp their voices to God with one accord and said O Lord thou art the God which hast made the heauen and the earth the sea and all things that are in them beholde their threatnings and graunt vnto thy seruants with all boldnesse to speak thy word So when the cheefe Priests said Did not we straightly commaund you that yee should not teach in his name And behold ye haue filled Ierusalem with yoar Doctrine and ye would bring this mans bloud vpon vs. Then Peter and the Apostles answerd We ought rather to obey God then mē Many men are endued with great gifts of learning and knowledge but they want the tongue of the Learned to minister a worde in season they want zeale and vtteraunce to deliuer the word of God to the people Let euery one therefore seeke to fit and furnish himselfe to this calling and in Christ Iesus be bold to do this dutie This the Prophet saith c Esay 58 1. Crie alowd spare not lift vp thy voice like a Trumpet and shew my people their transgression and the house of Iacob their sinnes This reproueth those that haue the worde in respect of persons who dare not do their duties and are afraid of mens faces They would be counted the Embassadors of God but they are affraide to do their Maisters message Let such learne of Iohn Baptist who shrunke not backe but was bold to tell Herod that it was not lawfull for him to take his Brothers Wife Wee must not bee Dastards and faint-hearted souldiers to fight the Lords battels but first be sure we haue a good warrant out of the word and then go boldly into the fielde and feare not to looke the enemy in the face True it is if wee haue not our Commission signed and sealed vnto vs wee haue iust cause to feare we speake in our owne names and not in the name
and preferment vnto them then the want of outward benefites can bring abasement This is a most woorthy and excellent comfort whereof we shall be assured if wee walke in the steppes of faithfull Abraham if we repent and beleeue in Christ and walke woorthy of our calling I beseech thee for my Sonne Onesimus The party for whom the Apostle entreateth is in these words both named and described Hee is described first by relation when he calleth him His Sonne secondly by the meanes and manner how he is his sonne by a spirituall generation through the immortal seed of the Gospell and through the ministry of the worde in the time of his restraint and imprisonment at Rome Touching the former point which is the Title giuen vnto Onesimus hee esteemeth him as his Sonne and therefore accounteth himselfe as his Father If then Onesimus be his sonne the Apostle must needs be his Father and if Paul be his Father he must needs be his son For the Father the Son haue mutual reference one to another cannot consist one without the other Doctrine 2. The same affection that is betweene the Father and the Son ought to be betweene the Minister the people We learne from this name giuen vnto Onesimus conuerted to the Faith that there ought to be the same affection betweene the Pastour and the people which is betweene the Father and the Sonne The same loue that is betweene Parents and their Childeren ought to be betweene the Shepheard and his flocke betweene the Steward the houshold between the Master the Scholler between the Minister the people betweene him that winneth and them that are won to the Faith of the Gospell The Apostle Paule writing to Timothy and Titus calleth them his k 1 Tim. 1 2. 2 Tim. 1 2. Titus 1 4. naturall and beloued sonnes according to the common Faith because he had begotten them by the seede of the Gospell to bee the Children of God without which new byrth they could not belong to his kingdome So when the King of Israell came to the Prophet Elisha who lay sicke in his bed he wept vpon his face and said l 2 Kin. 13 14. O my Father my Father the Charriot of Israell and the Horsemen of the same Likewise Iohn writing vnto his beloued Gaius declareth that he reioyced greatly when the brethren came testified how he walked in the trueth and addeth m 3 Iohn 4. I haue no greater ioy then these to heare that my sonnes walke in verity And Paule writing to the Corinthians toucheth this at large n 1 Cor. 4 14 15. I write not these things to shame you but as my beloued children I admonish you for though ye haue tenne thousand instructers in Christ yet haue ye not many fathers for in Christ Iesus I haue begotten you through the Gospell To this purpose he also speaketh to the Thessalonians o 1 Thess 2 7 8 11 12. Wee vvere gentle among you euen as a Nurse cherisheth her children Thus beeing affectioned toward you our good will was to haue dealt vnto you not the Gospell of GOD onely but also our owne soules because ye were deere vnto vs. And afterwardes in the same Chapter Ye know how that we exhorted you and comforted besought euery one of you as a Father his children that ye would walke worthy of God who hath called you vnto his kingdom and glory These allegations are so many witnesses of this doctrine teaching that it is a most tender affection of Loue and compassion that ought to be between him that teacheth and them that are taught in the word Reason 1. This will farther appeare by the Reasons whereby it is confirmed vnto our Consciences First the Ministers of God giue as a beeing in Christ and consequently to bee the children of God which is the best being and byrth that can be bestowed vpon vs the word of God being the precious and immortal seed and they by teaching and applying it are the Instruments wherby through Gods blessing we are begotten to be new borne babes in Christ and of the children of men or rather the children of the Deuil are made the sons and daughters of almighty God Hence it is that the Apostle saith p 1 Cor. 4 15. In Christ Iesus I haue begotten you through the Gospell And Peter in his first Epistle sheweth q 1 Pet. 1 23. That we are borne againe not of mortal seed but of immortall by the word of God who liueth and endureth for euer So then by their Ministry we are made aliue that before were dead we are made sonnes that before were enemies we are made Cittizens that before were strangers wee are made heyres that before were Aliants Reason 2. Secondly the Ministers of the Gospell are as our Mothers and doe conceiue vs in their wombe trauell with vs in paine and bring vs forth as with labour of Childbed to fashion vs in grace and to perfect vs in Christ We know the Sorrowes the Paines the Passions and the perilles of a Womans trauaile to be exceeding great so the measure of the Ministeriall paines and labour is maruellous great r 2 Cor. 11 23 which the Apostle expresseth 2 Cor. 11 23. He endured labours abundantly stripes vnmeasurably imprisonment plenteously the danger of death continually Eliah being raised vp of God to restore Religion to pull downe Idolatry to destroy Baals Priests and to set himselfe against the enemies of God was at length so worne with care so wasted with sorrowes and so wearied in this busines Å¿ 1 King 19 4. that he desired the Lord to take him out of the world saying It is now enough O Lord take my soule for I am no better then my Fathers The paines and perplexity of the Prophet Esay made him cry out alowde with great anguish of spirite t Esay My leunnesse my leaunesse So Ieremy cryeth out u Ier. 4 19 My belly my bellie I am pained at the verie heart mine heart is troubled within me declaring thereby that his gripings and greefes in his Ministerie were so great that they were like the paines of a vehement Colicke Likewise the Apostle being carefull to bring backe the Galathians to the trueth of the Gospell which they had forsaken saith x Gal. 4 19 My little children of whom I trauell in birth againe till Christ be formed in you meaning that hee endured much trouble and sustained great paines to fit them frame them to Gods kingdome Seeing then the Ministers of Christ be as spirituall Fathers and Mothers Fathers to beget vs and Mothers to beare vs and bring vs forth we may conclvde that the Pastours and people haue as neere a coniunction betweene them as Parents and their children But because somewhat may be obiected against this truth we wil remoue those doubts and take away those Obiections before we proceed any further or handle the Vses that
suffered to continue consumeth al things that are neere vnto it We must shew our selues ready to bring water to quench this fire We must stop the Flood-gates that the streames of contention doo not ouer-flow and in the end drowne vs as in the deepe waters It is a deceitfull snare and wonderfull subtilty of Satan to cast matters of dissention betweene the Minister and people as it were a bone to gnaw vpon that so though the word bee among them yet that it may by that meanes be with lesse fruit and profit with them Well doth this enemy of mankind know that where there is hatred to the person there can be no loue to his preaching and where there is desire of contention there can be no hope of edification For whome the people hate they regard not to heare and where there is no liking to the man there will follow a loathing of his Ministry We see this in the example of Ahab toward Eliah and Micaiah e 1 Kin. 21 19 20. 22 7 8. whom he hated to the death and professeth his enmity toward them and therefore despised the word that came from their mouths When Eliah reproued him for killing of Naboth and taking possession of the Vineyard he saide Hast thou found me O mine enemy So when Iehoshaphat asked if there were not a Prophet of the Lord that they might enquire of him Ahab who had sold himselfe to worke wickednesse in the sight of the Lord aunswered There is yet one man Michaiah the Sonne of Imlah by whom we may aske counsell of the Lord but I hate him for hee dooth not prophesie good vnto me but euill Where we see he hated the Prophet and therfore abhorred his prophesie and regarded not to haue him in his presence We may behold this in the example of the Scribes and Pharisees toward Paule they could not abide him nor his doctrine so that he was employed principally among the Gentiles On the other side as the people loue the Ministers from the heart so for the most part they profit by them The Apostle giueth this Testimony of the Galathians that they loued him exceedingly and therefore regarded his Doctrine accordingly f Gal. 4 14 15 The triall of me which was in my flesh ye despised not neither abhorred but ye receiued me as an Angell of GOD yea as Christ Iesus what was then your felicity For I beare ye record that if it had bin possible ye would haue plucked out your owne eyes and haue giuen them vnto mee Hence it is that Christ and his Apostles labour to plant this truth and to settle this perswasion in the hearts of those whome they taught that they vvere dearely beloued to them When the Disciples were afraid at Christs words he answered again said vnto them g Mark 10 24 Children how hard is it for them that trust in riches to enter into the kingdome of God So the Prophet Esay speaketh h Esay 8 18. Behold I and the children whom the Lord hath giuen mee are as signes and as wonders in Israel Thus do the Apostles write in this manner to the Churches calling them beloued brethren and deare children As we haue louing words in our mouthes so we should haue louing affections in our hearts It is a pittiful sight lamentable condition when the Pastor in any place setteth himselfe against the people and the people against the Pastor when they that should loue together as Father and Son do wrangle together as Cats and Dogs and are euer snarling and byting one of another If a priuate house be diuided against it selfe it cannot stand so if a particular Church be in a bitter mutiny it runneth to ruine and is miserably torn in peeces It is a great praise of that congregation where they are at peace and vnity ioyne together in the word Sacraments and sing the Psalmes and songs of God to his endlesse praise It is a comfortable thing when the people reioyce in their Minister the Minister in his people when the people desire and delight in the companie of their Minister and the Minister in the company of his people and so take comfort in the sweet society one of another This reproueth those that vpon euery slight occasion for euery slender profit yea for euery toy trifle follow suits of Law and bring actions of trespasse one against another whereby they trouble not onely their neighbours at home but the Countrey abroad These haue forgotten the words of Abraham to Lot when a debate arose among their Heard-men i Gen. 13 8. Let there be no strife I pray thee betweene thee me neither betweene mine Heard-men and thine Heard-men for wee are Bretheren It is therefore a great shame and reproach to heare of such iarres and ciuill wars as are in many parishes It is a plaine argument that there is little loue betweene them and lesse good wrought among them The Minister accounteth them not as his Sonnes and Daughters he seeketh not to winne them to the faith he esteemeth them not as his Crown in the day of the Lord. On the other side the people do not reuerence their Minister as their father but hate him as their enemy God is not among such Ministers and people but is gon farre from them and they are departed farre from him God is k 1 Ioh. 4 16 12. loue they that dwell in loue dwell in God and God in them If we loue one another God dwelleth in vs and his loue is perfect in vs. The Deuill is the Father fountaine of all debate and hatred c Iames 4. 16. For where enuying and strife is there is sedition and all manner of euill workes How then can wee otherwise thinke but that Sathan beareth rule among them and possesseth the cheefe holde of their hearts seeing so small tokens of loue and so great fruits of the Old man nay of the old Serpent appeare among them Wherefore to return thither from whence we began we must remember the amiable names giuen to the Pastor and people they must consider they are as Father and Son neerely coupled and ioyned together and thereby stirre vppe themselues and admonish one another of their duties to open their hearts in loue and againe to shut them vp that hatred haue no entrance into them hnd that mallice do not abide in them Vse 2. Secondly these most louing Titles applied to the Minister and people shew the duties required of Pastors toward their charge and teach them to loue them as their children to tender their good to exhort them to lay vp for themselues spirituall riches Great is the loue of Parents towardes their Children If the Childe be sicke or wayward they doe not cast him out of doores or withdraw their affections from him Hence it is that Christ when he saw the people scattered abroad and dispersed heere and there as Sheepe without a Shepheard d Math. 9 36.
He had compassion vpon them and shewed great loue toward them We see how Christ applyeth this to the Conscience of Peter e Iohn 21 15 16. willeth him to try his loue toward him by feeding his Sheepe and Lambes thereby assuring him that if he perswaded himselfe to loue Christ Iesus and yet was not carefull to teach his people he deceiued himselfe and lyed to the Holy-Ghost who would finde him out in his sinne This serueth to reproue sundry corruptions and to meete with many abuses in the Ministers that make them vnworthy of the name of Fathers and testifie that their hearts are empty of this vnfaigned loue that ought to bee in them towards Gods people whom they should affect as deare Children First f What Non-residency is it condemneth the wilfull and ordinary absence of the Pastor from his flocke that is committed to his care and charge whereby the duties of teaching and example of life in his owne person are neglected True it is there may iust and lawfull causes of the Pastors absence sometimes fall out so that the Church be not endamaged but as farre as is possible be sufficiently prouided for as sickenesse g Concil Mogunt Can. 25. August epist 138. Tripart hist lib 6. cap. 22. of body whereby he is restrained Church affayres whereby hee is hindered Persecution whereby he is enforced to flye Priuate affaires whereby he is necessarily constrained for a time to be absent but a wilfull long and continued Non-residency from that particular Congregation enioyned him to feed is euidently conuinced by many Reasons grounded vpon the word of God and the practise of the Church of Christ The Scriptures of the olde and new Testament do directly forbid it The Lord saith by his Prophet Esay h Esay 61 6. Ezek. 44 8. Zac. 11 16 17 I haue set Watchmen vpon the walles O Ierusalem which all the day and all the night continually shall not cease ye that are mindfull of the Lord keepe not silence and giue him no rest till he repaire and till he set vp Ierusalem the praise of the world The Prophet Ezekiell is plentifull in this argument who speaking of vnfaithfull Leuites saith Ye haue not kept the ordinances of mine holy things but you your selues haue set others to take the charge of my Sanctuary So the Prophet Zachary setteth downe this as a great iudgement of the Lord I will raise vp a Shepheard in the Land which shall not looke for the thnig that is lost nor seeke the tender Lambes nor heale that which is hurt nor feede that which standeth vppe but hee shall eate the flesh of the fat and teare their Clawes in peeces It is noted of Salomon i 1 Kings 6 10 1 Chro. 28 11 12 13 19. when hee builded the Temple to bee the place of preaching and Prayer which he did according to the word of God he also builded Houses and Chambers round about the Temple ioyned vnto it to teach the Priestes and Leuites that they should bee neere vnto their charges For this cause also it is expressed k 1 Sa. 1 9 12 That Eli the Priest of God sate at the doore of the Tabernacle to espy the manners and to aunswere the doubts of those that came and resorted vnto him And the Apostle Paul expressing the Priests function saith l 1 Cor. 9 13. They did minister about the holy things and did wait at the altar He m Prosedreuontes vseth a word of great force and strength that bindeth them to a continuall residency and sitting at their charge If wee come to the New Testament we shall see sundry directions importing and implying the Pastours presence with his people The Apostle speaking to the Elders of Ephesus n Act. 20. 28 29. saith Take heed vnto your selues and to all the Flocke whereof the holy Ghost hath made you Ouer-seers to feede the Church of God which he hath purchased with his owne bloud for I know this that after my departing shall grieuous Wolues enter in among you not sparing the Flocke The Apostle Peter likewise exhorteth the Elders o 1 Pet 5 2 3 Feede the Flocke of God which dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready mind The Apostle to the Hebrewes warneth the Church p Heb. 1 3 17. To obey them that haue the ouer-sight of them and submit themselues for they watch for their Soules as they that must giue accounts It is a great wonder that negligent Pastors reading these places and considering these charges laid vpon their shoulders can so easily shake them off or so slightly passe them ouer or so soone forget them They may seeme more then sufficient to conuince them of want of loue of abundance of couetousnesse of excesse of idlenesse of hardnesse of heart of contempt of the word which they should teach to others A great and heauy iudgement of God is vpon them that can passe ouer this duty without feare and trembling that can see neyther the daunger of their owne soules nor the danger of the peoples Soules through want of instruction Againe the Titles giuen to the Ministers vnder the Gospell as also to the Prophets and Priestes vnder the Law doe vrge diligence faithfulnesse and carefull attendance and consequently the personall presence of the Pastor They are called q Ephe. 4 11. Shepheards r Ezek. 33. Watch-men Å¿ Luke 12 42. Stewards t Heb. 13 17. Captains u 1 Cor. 3 9. Builders x 2 Cor. 5 12. Embassadours and such like so that though they teach oftentimes by themselues and continually and constantly by others they are not excused The office of the Minister is set forth in the Picture of a Shepheard who by reason of the multitude of rauenous Wolus other hurtfull Beasts keepeth watch day and night ouer his flocke He is a Watch-man set in his Watch-Tower to discry the enemy and to giue warning of the danger He is a Steward to prouide for the Family and to giue them their portion of meat in due season He is a Captaine of the Lords Hoast to lead them into the obedience of godlinesse and to goe before them in example of life He is a Builder to frame them and fit them to be stones in the Lordes building He is an Ambassadour to deliuer the will of him that sent him and to speak being called as the words of God These comparisons as they serue to teach diligence and continuance in preaching so they are forcible to presse him to attend vpon his charge that attendeth vpon him Thirdly the Apostle speaking of the office of the Minister saith y 2 Cor. 2 16. Who is sufficient for these thinges When he hath done all he can and imployed himselfe to the vtmost of his power yet he shall come farre short of his duty how much more when hee is ordinarily absent from his charge
wisedome in the end be turned into folly our presumption into despaire our dallying with the word into destruction Thirdly wee are put in mind by this meanes of our regeneration to acknowledge the happy estate and condition of that Nation of that people of that parish to whome God hath vouchsafed the preaching of his word because it is a sure pledg proof of his loue toward them and a manifest argument and testimony that he hath a Church there to be gathered a people to be conuerted and many soules to be saued For euen as God withholdeth the meanes of saluation from those that he doth not determine to saue i 1 King 17 1. As he stayeth the heauens from raining vpon the earth when he will bring a famine so when he will shew mercy he wil send the meanes plentifully It was a great mercy to the Iewes when Christ called his Disciples k Math. 10 6. and bad them Go and preach to the lost sheepe of the house of Israel that the kingdom of heauen was at hand It was a great blessing intended to the Macedonians when a vision appeared to Paul in the night l Acts 19 6 10 and 18 10 11. There stood a man of Macedonia and prayed him saying Come into Macedonia and help vs whereby Paul was assured that the Lord had called him to preach the Gospell vnto them It was a great fauour bestowed vppon the Corinthians when the Lorde saide to Paul Feare not but speake and hold not thy peace for I am with thee and no man shall lay hands on thee to hurt thee for I haue much people in this City so he continued there a yeare and sixe months and taught the word of God among them Where the Lord telleth his seruant that he had people there whome he meant to saue and therefore he sent them his word to saue them yea he had much people there to saue and therefore the Apostle must bestow much time and diligence among them to bring them to saluation When God would preserue Moses out of the waters that might haue drowned him hee sent m Exod. 2 5. Pharaohs daughter to the Riuer to take vppe the Childe and to prouide for it who brought him vp at her owne cost So when God will saue a people from their sinnes and make them partakers of his Kingdome hee offereth vnto them the meanes he sendeth his word he giueth guiftes vnto his Ministers hee toucheth their hearts with a Conscience of their duties and causeth them to preach vnto them that so they might be conuerted and saued If God haue thus blessed vs and bestowed this mercy vpon vs which he hath denied to many places and persons n Amos 4 7. causing it to raine vpon one Cittie and not vpon another Cittie so that one peece was rained vppon and the peece vvhereupon it rained not vvithered Let vs therefore acknowledge this goodnesse and walke worthy of this benefit least the Gospell bee remoued from vs and giuen vnto another Nation that will bring forth the fruites of it When the Gospell was offered vnto the Iewes o Acts 18 6. and they resisted blasphemed the Apostle shooke his raiment and saide vnto them Your blood be vpon your owne head I am cleane from henceforth will I go vnto the Gentiles It had beene better for vs we had neuer had the word preached among vs then to haue it offred and we not regard it It shall bee easier for the Turkes and Sarazens in the day of judgement then for vs for if they shall be condemned that neuer had the truth of God among them and knewe not what the preaching of it meaneth much more iustly shall we perish that haue had the Gospell taught in our streets and brought vnto our doores and Christ Iesus described in our sight and among vs crucified Let vs therefore take heede that the Gospell be not the sauour of death to death vnto vs and that Christ be not a rocke of offence to stumble at least if we fall on him he grind vs to peeces and to powder Vse 2 Secondly seeing the word preached is the meanes whereby we are regenerated it teacheth the Minister to be careful to exercise his duty with faithfulnesse and seruiceablenesse to Christ and his Church Heereby he shal deliuer his owne soule gaine glory to God and turne many vnto righteousnesse This made the Apostle say p 1 Tim. 4 15 16. 1 Cor. 4 1. 2 Cor. 4 5 6. We preach not our selues but Christ Iesus the Lord and our selues your seruants for Iesus sake The Lord Iesus himselfe went about all Citties and Townes preaching the Gospell and healing the sicke The Apostle Paule saith of himselfe q 1 Cor. 6 19. A necessity is laide vpon me and woe vnto mee if I preach not the Gospell And thus he exhorteth the Elders of Ephesus Take heede vnto your selues and to all the flocke whereof the Holy-Ghost hath made you Ouer-seers to feede the Church of God which hee hath purchased with his owne blood Acts 20 28. It is his dutie to be well studied in the word of God to exercise himselfe carefully in the reading thereof that he may be able to declare the same vnto the people He must be as a plentifull Store-house of all necessary prouision that they may resort to him and seeke the Lawe at his mouth For how shall he be able to teach another that which hee himselfe hath not learned Or how shall he deliuer that which himselfe neuer receyued Neither is it enough for him to seeke knowledge himselfe and to keepe continually in his study till he become as r Greenh part 4. Sermon 4. one saith as a Tun that wil not sound being full when one knocketh vpon it but he must come foorth and preach the word of God and deliuer wholsome doctrine and declare by feeding the flocke of Christ that hee loueth his Maister and the Maister of the Sheepe whose seruant he professeth himselfe to be This is it which the Apostle Peter teacheth Å¿ 1 Pet. 5 2 3 4 Feede the flocke of God which dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready minde not as though ye were Lords ouer Gods heritage but that ye may be ensamples to the flocke and when that cheefe Shepheard shall appeare ye shall receiue an incorruptible crowne of glory If we do not thus labour but loyter in the Lords Vineyard we cannot assure our selues to be the Ministers of the Lord but robbers and spoylers nay murtherers and man-slayers who do not onely eate the sins of the people and fill our bellies with the sweat of other mens browes but make a prey of their soules and expose them to bee destroyed and deuoured of their enemies When the great day of the Lord shall come and the great Shepheard of the Sheepe shall appeare and a great account of our Stewardshippe
that sought his life to take it away he spared him when he might haue slaine him and hee cut off onely a peece of his coate when he might as easily haue cut off his head which kindnesse of his heaped vp coales of fire vppon his head and so wrought with him k 1 Sa. 24 17 that hee called him Sonne and prayed God to recompence vnto him that goodnesse that he had shewed and ceased from persecuting of him at that time The like example wee haue in Elisha l 2 King 6 22 23. who woulde not suffer the Horsemen that were sent to take him to be smitten with the sword but commanded Bread and water to be set before them so they did eate and drinke they refreshed themselues and returned to their Maister Let vs follow these worthy presidents and account all men our neighbors let vs account our selues bound in dutie to help them and do vnto them as we would haue them deal toward vs. Thus we see what loue is we haue heard from whence it commeth wherein it consisteth and to whom it is to be shewed It commeth from God and is the worke of his spirit it consisteth in a fellow-feeling of their good and greefe of their prosperity and aduersity so that we shold reioyce with them and mourne with them according to the condition wherein they are it is to be shewed to all such as are of the same nature and are couered with the same flesh that is to all mankinde Secondly we are to consider the property of this Loue m The property of Loue. how it is to be performed For as we haue seene the parties who are to be loued euen al so we must marke the manner how they are to be loued that is feruently and earnestly This is taught by the Apostle Iohn n 1 Iohn 3 18 11 12. My little children let vs not loue in word neither in tongue onely but in deede and in truth This also he pointed out a little before This is the Message that yee heard from the beginning that wee should Loue one another not as Caine who was that wicked one and slew his Brother And the Apostle Paule saith o Rom. 12 9. Let Loue be without dissimulation Likewise in the Epistle to the Galathians p Galat. 4 18. It is a good thing to Loue earnestly alwayes in a good thing and not onely when I am present with you Our Loue therefore must not onely be true but feruent and that for these causes We haue the perfect example of Christ q Iohn 10 11 Who gaue his life for his Sheepe and suffered the shamefull death of the crosse to redeeme them Againe if occasion require it and our calling will beare it r 1 Iohn 3 16. we ought so to Loue them as wee shoulde giue our liues for the brethren which duty wee can neuer fulfill except our Loue bee feruent Lastly there are manie meanes to quench Loue as wronges iniuries vnkindnesse vnthankfulnesse hatred and emulation all these corrupt affections are as water to the fire Seeing then it is so quickely and by so many meanes cooled and quenched let vs kindle it and labour to continue it that it may alwayes burne and not decay This feruent Loue is a rare Iewell which seemeth almost gone out of the world Thirdly we must know the forme and manner how wee are to Loue our brethren to wit euen as our selues By this rule our practise must bee squared and by this rule shall our loue be iudged As we wish our own good hartily sincerely and vnfaignedly so ought we to desire the good of our neighbor It is the Law of Nature that teacheth vs to doe to others as wee would haue others do to vs. It is the Law of God that commandeth vs to Loue our neighbor as our selues Our Loue must be without hypocrisy and dissimulation from the very heart This hearty Loue is as it were the life and soule of the duty due to our brethren Let vs therefore loue them with a sincere affection and in vnfaigned simplicity This appeareth plainly in such as prayed for their persecutors and vtter enemies as Stephen when they stoned him kneeled downe and cried out with a lowd voyce Å¿ Acts 7 60. Lorde lay not this sinne to their charge And our Sauiour Christ when they crucified him said t Lu. 23 33 34 Father forgiue them for they know not what they do If we can practise and performe the like wish their good as our owne pray for them as for our selues and desire their forgiuenesse as we would be forgiuen of God then is this true loue to our true comfort found in vs. Vse 2 Secondly seeing this is the Loue that must bee found in vs towardes the Saints it serueth to meet with many enormities and to reproue manie sinnes that raigne in the world and are as the fore-runners of the full and finall ruine thereof Our loue to others is a cold loue frozen without heat dead without life barren without fruite such as our Sauior speaketh of in the gospell u Math. 24 12 Because iniquitie shall be encreased the Loue of many shall be cold But our Loue is hot toward our selues we haue abundance of selfeloue which ouerfloweth in vs and ouercommeth true loue This is the onely loue that remaineth in the worlde in these daies which is the corruption nay the bane and poyson of true loue This is it which the Apostle prophesied of long agoe x 2 Tim. 3 1 2 This know also that in the last dayes shall come perrillous times for men shall be louers of their owne selues without naturall affection no louers at all of them which are good Where we see that Paul prophesying of the last dayes daies of great perill and much impiety doth put selfe-loue in the first place as it were in the forefront and make it the fountaine from whence the traine floweth that followeth afterward For he which loueth himselfe will not regard what he doth to others and arrogateth all things to himselfe hee setteth vp himselfe as the onely man of account he magnifyeth himselfe hee contemneth all others Hence it is that he is couetous proud treacherous stubborne heady high minded and heapeth or hoordeth vp sinne vpon sinne till he fill vp the measure The worlde is pestered with these Monopolies which are all for themselues nothing for the common good of Church or Countrey We haue a common Prouerbe rife in their mouthes but more rife and ripe in the practise of the people Euery one for himself and God for vs all The first branch sheweth what is in vse but the second part must be changed for where euerie one is for himselfe there the Deuill is for all Wherefore the former is the Deuils Prouerbe and is no more to be vsed among Gods people The Christian Prouerbe must be Euery one for his Brother and God for vs all y 1 Cor. 13 5
the knowledge of the Gospell the name of God and his Doctrine is blasphemed and euill spoken of Likewise speaking of beleeuing Wiues that haue vnbeleeuing Husbands he putteth them in minde of subiection to the end that by their holy conuersion they may winne their husbandes to embrace true Religion To this purpose the Apostle Paul teacheth seruants to be obedient to them that are their Maisters according to the flesh and chargeth them z Col. 3 22 23 that whatsoeuer they do they do it heartily as to the Lord and not to men Seeing therefore that God is the authour of order not of confusion seeing Christ came not to abolish but to establish the Lawe and lastly seeing the Gospell teacheth subiection and doth not release or acquite any of their duty it followeth that the gospel doth not bring in parity and equality among al the Mother of al mischiefe but discerneth and distinguisheth of the Callings of men it doth not giue liberty to peruert all order it maketh not Seruants to be Maisters and Maisters to be seruants but directeth euery one to keepe his place and to abide in his vocation Vse 1. Seeing this is the honor commendation of the gospel let vs see what Vses arise from the knoledge of this point First of al we conclude from hence necessarily that it hath alwaies bin a lying deuise and diuellish slander to Christian religion to be the author and fauorer of carnal liberty and to Christian professors to be enemies to states and commonwealths to magistrats lawes ciuil ordinances This hath alwaies bin the accusation of slāderous tongs to brand the Gospell as the breeder and bringer in of all vprores and conspiracies yet there is no Doctrine vnder the Heauen that lesse deserueth to bee defamed For the Gospell was a friend to Princes when Princes were enemies to the Gospell it teacheth to be subiect vnto them to pray to God for them to obey all their godly constitutions and therefore it is the Father of lies and enemy of al truth that hath sought to disgrace discredit the holy truth of God and such as in truth do embrace it Hee seeth and perceiueth that if the Gospel stand his kingdome must fal if the Gospel florish his kingdome must decay Hence it is that the church people of God haue in al ages and times of the world bin accused of rebellions treasons seditions insurrections many other greeuous impieties Heerof the scripture experience affoord plentiful examples In the book of Ezra the enemies accuse the guiltles Iewes z Ezra 4 15. 1 King 18 17. Ester 3 6. to be a rebellious people that they haue of old bin alwaies giuen to sedition Ahab burdeneth Elias that it was he his fathers house that trobled Israel Haman suggesteth vnto the king against the Iewes that their lawes were diuers from al people that they did not obserue the kings lawes and therfore it was not for the kings profit to suffer them The Apostles are accused to be authors of sedition troublers of cities raisers of tumults causers of rebellion breakers of lawes and teachers of ordinances not lawful to receiue they said of them b Acts 16 19 20. and 24 5. These men that are Iewes trouble our City they preach ordinances which are not lawful for vs to receiue neither to obserue seeing we are Romans Where we see they couer their couetousnesse with a shadowe pretence of standing against innouation but they discouer the hollownesse hypocrisie of their harts when they ioyn trobling of the state and preaching of the gospell together Whereby it appeareth that their troubling of the city was nothing els but because they preached the word which the deuill his instruments could not beare and abide Paule is accused by Tertullus to be a pestilent fellow and a moouer of sedition among all the Iewes thoroughout the world and that he taught al men euery where against the law of Moses And no maruel for thus they dealt with the son of God when he taught the truth without mixture of error and without respect of person he was accounted accused not onely to be a Sorcerer a Samaritan a Drunkard a glutton a deceiuer a deuil c Luke 23 2. but an enemy to Caesar and a troubler of the publick peace Now al these things being considered let vs remember what the Lord Iesus sayth to vs d Iohn 15 20. The seruant is not greater then his maister if they haue persecuted me they will also persecute you The heathē after Christs time cried out against the christians that they were the authors and causes of al publick plagues calamities that fel vpon kingdoms countries If Nilus flowed not ouer the fields if the heauen stayed if the earth quaked if famine encreased if the pestilence continued by and by the poor Christians as the sheep of Christ were cast vnto the lyons They charged them to make priuy conspiracies e Euseb lib. 5. cap. 11. Tertulli in Apologel Cyprian contra Demetrian to deuise secret counsels against the commonwealth to murther children to feed themselues with mans flesh and to practise all Iniquity they were so blinded that they could not perceiue that their Idolatries brought Gods iudgments Thus we see how the church hath lien open to all false surmises and suggestions of sedition But what can be immagined more vniust or vetrue If there be any peace in this world in any lande it is for the Gospels sake and it commeth through the bountifulnesse of God for his peoples sake that call vppon him Neuerthelesse as the Gentiles dealt with the Iewes and Christians from time to time so doe the wicked in these dayes with the godly they lay to their charge that they keep no lawes that they disobey Princes that they are seditious and tumultuous and enemies to the State If we see or heare the Saints of God thus handled and euilly intreated we must know that this is an olde deuise of the deuill practised against the Prophets against Christ against the Apostles and against all true Christians euen from the beginning And let this serue to comfort vs when wee finde such slaunderous imputations and accusations layde to our charge considering that thus they haue reuiled and railed vppon the Seruants of GOD that haue beene before vs in all times and that wee haue Christ Iesus the witnesse of our innocency who if not in this life yet in the life to come will reueale the thinges that are hidden in darknesse and bring to light the things that are couered In the mean season we must remember f Math. 5 11. that they are pronounced blessed that are reuiled and persecuted for righteousnesse sake and wee must labour to conuince them not so much by words as by deeds g Demosth de corona answearing the falshood of their slanders by the vprightnesse of our liues which shal be able to speak
the Lord tooke away good King Iosiah from the Children of Israell because the people were not worthy of him and God was angry against Iudah because of their iniquities This is the cheefe cause of the alterations of Kingdomes and of the often mutation and changing of Kinges and Princes For how can it be that such as are Rebels against God should be Frinds to Princes Wicked men are the greatest breakers of Princes lawes True it is it hath beene the ready way which the Deuill hath vsed as wee shewed before to bring such as are godly and feare God into hatred and detestation by his Instruments to beare the World in hand that they are Enemies to Princes Christ Iesus though he obeyed Caesar and taught obedience to Caesar and paied poll-money yet he was accused of Treason and charged to be an enemy to Caesar and condemned for it So was Paule slandered as a disturber of the State and Common-wealth But if we will rightly consider this point we shall find that these men that haue nothing in their mouths but obedience and harpe vpon no string so much as disobedience as if they themselues were made of obedience may iustly be censured and conuinced to breake three Lawes for their one whom they falsely and fraudulently accuse So that we may inuert the accusation turne it as a wheele vpon their owne heads and charge them iustly with that wherewith they vniustly ouercharge others When the zealous Prophet Eliah was blamed and reproued to be a troubler of Israell he answered the crime obiected vnto him and reiected it backe that it rebounded vpon him that gaue the charge t 1 Kin. 18 18. I haue not troubled Israell but thou and thy Fathers house in that ye haue forsaken the Commandements of the Lord and followed Baalim Such then as breake the Commaundements of God and despise his lawes cannot for conscience sake to be obedient to Princes and they that haue beene found vnfaithfull to God can neuer be iudged faithfull to men It is well knowne and seene how they transgresse the Kings lawes in their apparrell in their meat in their wordes in slandering in fighting in quarrelling in carding in bowling in dicing in drunkennesse in sitting at Ale-houses where the Magistrate and Minister are the common Table-talke and an hundred such like inormities As for the godly u Onely the godly are friends to princes though they be branded with breach of obedience and duty to Princes they will be found the best the greatest the cheefest nay the onely true Friends that Princes haue For first they pray vnto God earnestly and heartily for their Prince and the whole Land fareth the better for their prayers for God heareth the Prayers of such onely as heare his voyce and loue his Lawes and feare his Name when they call and cry vnto him for their Prince But he heareth not he granteth not he regardeth not the prayers of wicked men for he that turneth away his eare from hearing the Law euen his prayers shall be abhominable Hence it is that Salomon saith x Pro. 15 8 29 and 21 27. The Sacrifice of the wicked is abhomination to the Lord but the prayer of the righteous is acceptable vnto him he is farre off from the wicked but hee heareth the Prayer of the righteous the Sacrifice of the wicked is an ahhominaion how much more when he bringeth it with a wicked minde So then there can be no more vtter enemies to Princes then such as are wicked against God according to the saying of the Wise-man in another place y Pro. 25 4 5. Take the drosse from the Siluer and there shall proceede a Vessell for the finer take away the wicked from the King and his Throne shall be established in righteousnesse All men therefore may see how absurd and preposterous a thing it is that such as are no better then rebellious against God should be the Friends of the Prince and that such as are godly should bee accounted enemies Againe the godly are ready to subiect themselues according to Gods ordinance to Magistrates their obedience is in the Lord. When lawfull things are commaunded and required at their handes they addresse themselues to doe the thinges commaunded if vnlawfull they submit themselues in all thinges they resist not in any thing but suffer according to the pleasure of the Magistrate If then they be subiect with all feare not onely to such as are good and curteous but also to the froward knowing that this is thanke-worthy when a man for conscience sake toward God endureth griefe suffering wrongfully How is it that wicked men are not ashamed to account them as Traytors and Rebels If it should fall out that godly Princes commaund something which is contrary vnto Gods word we must obey z Actes 4 19. and 5 29. God rather then men but we must submit our selues in well-doing vnto Princes It is a grosse and vnreasonable thing to imagine that a man in obeying God doth disobey his Prince This appeareth in the example of the three children mentioned in the Prophesie of Daniell when the King commaunded them to fall downe before the golden Image that he had set vp a Dan. 3 16 17 18. and 6 22. they answered We are not carefull to answere thee in this matter Behold our God whom we serue is able to deliuer vs from the hot fiery Furnace and he will deliuer vs out of thy hand ô King but if not be it knowne to thee ô King that we will not serue thy Gods nor worship the golden Image that thou hast set vp The like we see in Daniell himselfe when he had beene throwne into the den of the Lyons he saith to the King My GOD hath sent his Angell and hath shut the Lyons mouths that they haue not hurt me for my Iustice was found out before him and vnto thee ô King I haue done no hurt He had indeede broken the Kinges edict but he accounted it no disobedience seeing therein he obeyed God Hence it is that the Apostle saith b 1 Pet. 2 17. Feare GOD honor the King where hee sheweth the order that is to be obserued the feare of God challengeth the first place and goeth before the honour of the King Let vs therefore suffer the reproaches that are cast out against vs and learne alwaies to obey in thinges lawfull but to submit our selues euen in thinges vnlawfull by enduring the punishment that shall be infflicted vpon vs. Thus the Seruants of God and faithfull Martyrs from time to time haue done they neuer rebelled they neuer tooke armes they neuer made resistance but alwaies prayed for Princes when Princes were enemies vnto them And concerning the vngodly whatsoeuer they pretend they cannot be the Princes Friends because as we haue shewed they care not to keep their Lawes and if they had a care of Princes Lawes they would also haue a regard of Gods Lawes 13 Whom I would haue retained
causes to exercise his children with chastisements eyther to try them or to humble them we shal learn to submit our selues to him m Psal 39 9 to hold our peace because he hath done it and to keepe silence that we offend not against him This wil keepe vs that we do not rage against second causes that we do not mutter and murmure against God that we seeke not reuenge against our enemies We are ready in sicknes to complaine in pouerty to repine in iniuries and oppressions to retaile and returne like for like and in all troubles to be impatient and to vse vnlawfull meanes to deliuer our selues not attending the Lords leisure and the reason is because the prouidence of God is not learned of vs wee cannot depend vpon him we know not that he hath all things in his power to employ them to his glory and to vse them to our good We heard before that Ioseph was sold by his owne brethren made a seruant and slaue to the Egiptians If he had only cald to mind the vnkind vniust dealing of his vnnatural brethren could he haue retained a brotherly affection toward them Could he forgiue the wrong offered vnto him Could he haue repressed his rage and staid him selfe from reuenge and recompence to giue them according to their deedes and deserts toward him But when he lifted vp his mind to the Lord and saw how God had disposed their treachery to another purpose then they meant or imagined he forgaue them their offence hee inclined to mercy and of his owne accord did comfort his Brethren saying n Gen. 45 3 7 8. But now bee not sad neyther greeued with your selues that ye sold me hither for God did send me before you to saue you aliue in this land and to preserue you by a great deliuerance Now then you sent me not hither but God himselfe who made me a Father vnto Pharaoh Lord of all his house and Ruler throughout all the Land of Egipt So the holye man Iob if he had rested in the roberies of the Caldeans Sabeans by whom he was hurt and annoyed had by and by bin kindled with wrath and set on fire to work reuenge but because hee ascended higher and acknowledged the work of a superior hand he possessed his soul with patience comforted himselfe with this notable saying left vnto vs for our imitation o Iob. â— 21. 1 10. The lord hath giuen the Lord hath taken away as it pleaseth the Lord so is it com to passe The like we might say of Dauid when Shemei cursed him as he fled to saue his life p 2 Sam. 16 9 10 11. And Abishai the son of Zeruiah said vnto the King Why should this dead Dog curse my Lord the King Let me go now I pray thee take away his head He answered again What haue I do with you yee sons of Zeruiah For he curseth euen because the Lord hath bidden him curse Dauid Who dare then say wherfore hast thou done so Behold my son which came out of mine own bowels seeketh my life then how much more now may this son of Iemini Suffer him to curse for the Lord hath bidden him He knew that Gods prouidence would turn this to the best therfore he was ready to forgiue the wrong which this wicked man measured vnto him Thus doth the Apostle Peter speak comfortably to the people that gaue their consent to the killing and crucifying of Christ whom God raised from the dead q Acts 3 15 17 18. Now brethren I know that through ignorance ye did it as did also your Gouernors but those thinges which God before had shewed by the mouth of all his Prophets that Christ should suffer hee hath thus fulfilled Such therefore as are malicious to desire reuenge and cannot be intreated to moderate their anger neuer vnderstood the Doctrine of Gods prouidence We haue indeede many excellent reasons and notable Meditations to mooue vs to put vp wronges that are done vs and to roote out of our hearts the weede of reuenge and instead thereof to set the soueraigne plant of patience and long-suffering brought out of the Garden of God which is the Scripture that it may growe and flourish among vs. And neuer was there more need of them neuer was there lesse practise of them for nowe the manner is as one r Perk. on Gal. 5 22. truely speaketh a word and a blow a worde and a stabbe a word and a Writ Hee that hateth his Brother Å¿ 1 Iohn 3 15. Iames 1 19. is a Man-slayer for rash anger is the Fore-runner of murther and a degree and steppe to murther God is of a patient Nature and slowe to anger Christ Iesus t Math. 11 29 is meeke and lowly whose example we ought to remember that we may represse all choller and so finde rest vnto our soules for hee forgiueth more to vs then we can forgiue to others The wrath of God hangeth ouer all their heades that retaine wrath for such as will not forgiue are in danger neuer to bee forgiuen seeing we aske forgiuenesse as we our selues do forgiue It is a property of loue to suffer and beare and it is a note of iniustice to reuenge our owne quarrels for we take away the honour of God and make our selues the parties that receiue wrong the witnesses that accuse the Iudges that condemne and the Executioners that punnish which is against all Lawe of God and Man Lastly al wrongs done to vs by wicked men come by Gods prouidence to which we are to submit and subiect our selues knowing what he is able to do and what he hath promised to do toward vs euen make all things fal out for our comfort and saluation When Saule persecuted Dauid in the wildernesse and had enclosed and compassed him round ready to fall vppon him u 1 Sam. 23 27 28. there came a Messenger to Saule saying Hast thee and come for the Philistims haue inuaded the Land Wherefore Saule returned from pursuing Dauid and went against the Philistims They were the meanes of Dauids deliueraunce but they had no purpose to do him good or to deliuer him out of the hands of Saule or to free him out of trouble for their intent was wicked ambition moued them malice carried them reuenge furthered them and couetousnes resolued them to go to worke and inuade the Israelites Neuerthelesse the Lord vsed their vnlawfull act to his owne glory and ouer-ruled them to doe that which they neuer dreamed euen to be the Instruments of preseruing Dauid that was neere to death To conclude by all these things it appeareth that the Doctrine of Gods prouidence is the ground of all godlinesse but where it is denied the foundation of Religion is pulled asunder For vntil we know and consider that nothing hapneth by hap-hazard but all things are swayed by the determination of the most highest x Psal 29 3.
the weakenesse to asswage the sorrow to beare the infirmitie and to releeue the misery of our Brother It is the manner of vngodly persons to make it their daily sport in their deuillish meetings to insult ouer him and to leape vpon his backe with all the reproach and infamy that they can deuise to lay vpon him But it skilleth not what such foule mouths do vtter they shall one day reap the reward of their mallice and the penitent person that holdeth his peace shall find in the end the fruit of his patience Vse 3. Thirdly it teacheth vs for our obedience to repent betimes and not to delay the time thereof but while the acceptable season is to bring forth the fruites of amendment of life For seeing wee are not to make the most or speake the worst of the fals of our penitent Bretheren it serueth as a good encouragement and a profitable inducement to leade vs and guide vs vnto true repentance that so our sinnes may be put away Sinne is as a most filthy Leprosie but when we repent we are cleansed of that Leprosie It is as vnsauory Dung that stencheth the earth and the euill sauour thereof ascendeth vp to Heauen but when we repent we smell pleasantly as a sweet perfume in the Nosthrils of God It is as filthy Mire that soyleth the Soule corrupteth the Body and spotteth the Garment but when wee repent the staine and blemishes of sinne are put out of his sight and blotted out of his remembrance For when God forgiueth iniquity transgression and sin r Mich. 7 19. Ier. 31 33 34. he throweth it into the Sea into the bottome of the Sea that it may neuer arise againe to our confusion and condemnation and hee remembreth it no more As farre as the East is from the West Å¿ Psal 103 12. and 32 1 2. so farre hath he remooued our sins from vs as the Prophet speaketh so that they are so far taken out of his sight that they and we shall neuer meet together He couereth them and will not impute them vnto vs t Col. 1 21 22 So that we which were in times past strangers and enemies are now reconciled beeing made holy and vnblameable and without fault in his sight If then God doe couer them when we repent who are we that goe about to vncouer them If he doe not impute them why should we lay them to their charge who haue a discharge from God who hath cancelled the band and hand-writing that was against them If God haue washed and wiped away the filthinesse of them why should any man cast the mire of them in their faces againe The most expert and excellent Phisitian cannot cure a deep wound a festered sore but some scarre will remain and some print in the flesh is left behinde but God so healeth our infirmities that he taketh away the staine the guilt and the punishment that no token no marke no signe of his wrath and indignation euer appeareth to appall vs or dismay vs. This is the great loue and vnspeakeable mercy of God toward the broken heart and contrite Spirit He that hath beene an Adulterer and hath repented of his vncleannesse is no Adulterer He that hath beene a Drunkard and repenteth of the beastlinesse and abuse of the good Creatures of GOD is no longer a Drunkard He that hath beene an Enemy and hinderer of Gods word and now loueth it aboue Siluer and Gold is no more an enemy but a friend of the Gospell He that hath beene a Swearer and Blasphemer and repenteth of his blasphemies is not a blasphemer He that hath beene a prophaner of the Lordes Sabbaoths and now is carefull to sanctifie them and spend them in holie exercises is no longer a prophane person True it is these men haue beene such but when they see their sinnes hate them forsake them are greeued for them and are departed from them true repentance is as the Fullers Sope to wash them and to make them whiter then the Snow We must therefore make a great difference betweene that which they haue beene and that which they are Shall we say that he who is come to mans estate and hath put away childishnesse is still a Babe and Suckling as Infant and Child because once he was so Or shall we say that hee who is made a Free-man and had serued out his Prentishippe is a Bond-man still and vnder the iurisdiction of another because that once he was so In like manner shall wee change our Bretheren to be Children in knowledge to be the Seruants of sinne and Bond-slaues of Sathan because they were so in the time of their ignorance before God gaue vnto them repentance that they might come out of these snares wherein they were holden Captiues Nay I will say more whosoeuer reuileth and reprocheth him with his Adultery Idolatry Blasphemy Drunkennesse or Prophanesse that hath fallen into these offences but dwelleth not nor delighteth in them is a malicious enemie a false accuser a slanderer and lyer against his Brother The Apostle Peter u Math. 26 69. denied his Maister as we shewed before he forsware him and curssed himselfe if he knew the Man which he did through feare to saue his life But because he went immediatly out of the High-Priests Hall and wept bitterlie did any of the rest euer vpbraid him and reproach him with Apostacy with swearing with curssing with his infirmitie and presumption All they therefore are led by another Spirit then the Disciples were who despightfullie cast them in the teeth with their sinnes which are more odious and greeuous to them then to those that set them afoote and blaze them abroad to their disgrace This is a great comfort and bringeth wonderfull peace of conscience to all those that truely repent of all their sinnes past which they haue followed with greedinesse seeing that as God forgiueth them so he will not haue others to charge them with them For if the Lord and Maister of vs all remit them we are not to charge our Fellow-Seruants with them If the Prince forgiue vpon the sorrow and submission of his Vassall the Treason intended against his person shall the subiect dare to call him Traytor seeing the Princes pardon is the Subiects protection and discharge If the Father forgiue the Childe his disobedience x Luke 15 29. shall the rest of his Brethren speake euill of him and alwaies keepe it in fresh remembrance If these thinges were duelie regarded and rightlie considered of vs we would not lye one houre in our sinnes but make hast to be reconciled vnto God that so we may abolish the guiltinesse and greeuousnesse together with the infamy of them Hence it is that the Apostle saith y Rom. 6 19 20 21 22. As ye haue giuen your members seruants to vncleannesse and to iniquitie to commit iniquitie so now giue your members seruants vnto righteousnesse in holinesse for when yee were the Seruants of sinne yee
18. 13. who beeing in distresse and feare of his life said to Eliah Was it not told my Lord what I did when Iezabell slew the Prophets of the Lord how I hid an hundred men of the Lords Prophets by fifties in a Caue and fed them with Bread and Water These men we see found great comfort to their owne Soules in the practise of this duty If the same fruit of Faith and testimony of loue be found in vs we shall not be left comfortlesse when we desire comfort of God Nay if this entertainement of the Saints whom the profession of the faith in time of trouble hath made Strangers be among vs and doe abound it will make vs that we shall be neyther idle nor vnfruitfull in the acknowledging of our Lord Iesus Christ And that we may yet haue farther comfort and encouragement heerein we must vnderstand that whatsoeuer comfort and compassion we shew to the Seruants of God that are harbourlesse and succourlesse the Lord Iesus doth account it as done vnto himselfe For Christ is oftentimes left without help and harbour in his poore members and in them he wandreth vp and downe from place to place to seeke releefe Thus he shall say in the end of the World ſ Mat. 25 35 40. I was a Stranger and ye tooke me in vnto you I was naked and ye cloathed me I was in Prison and ye came vnto mee for verily I say vnto you inasmuch as yee haue done it vnto one of the least of these my Brethren ye haue done it to me Let this comfort and refresh vs let this encourage vs to loue Strangers and to performe all duties of loue toward them considering that Christ Iesus will aboundantly reward our well-doing and accept it farre aboue the worthinesse of the work albeit it be shewed to the poorest and simplest soul that belongs to his Body On the other side this serueth as a great terrour to those that are without naturall affection and spirituall compassion to consider wisely of the poore Strangers to whom Christ shall say I was a Stranger and ye tooke mee not in vnto you sicke and in Prison and ye visited me not for verily I say vnto you in asmuch as ye did it not to one of the least of these ye did it not to me This serueth to encrease their sinne and to make the iudgements of God to enter into their bones considering that they haue not to doe onely with men but with Christ and the contempt is offered not onely to a base stranger but to our blessed Sauiour He that striketh and woundeth the hand or the foote maketh paine and greefe to arise in the head inasmuch as one part is touched with a sympathy of the others misery The faithfull are all the members of Christes body whereof he is the head if then any of them be afflicted hee suffereth with them he is greeued for them he is hurt through them Let all the enemies of the godly therefore take heede vnto themselues least they kicke against the truth of God and hurt the least of the professors thereof considering that he that toucheth them toucheth the apple of his eye yea toucheth and pierceth Christ himselfe of whom wee may truely say x Math. 21 44 Whosoeuer shall fall on this stone he shall be broken but on whomsoeuer it shall fall it will crush him in peeces Who is it that dareth breake out into this blasphemy to professe that he wisheth to wound Christ to reproach him to defie him to turne him out of doores to suffer him to perrish and to shut vp their compassion frō him But whiles we are ashamed of our poore Brethren we are ashamed of Christ whiles we deny to stretch forth our handes to help them we passe by Christ and looke awry or a squint vpon him Would we haue the Lord of life and glory deale with vs as we deale with them and behaue our selues toward them We liue if not in the persecution yet in the necessity of the Church and Children of God we cannot but see many want If the enemies of the Gospell hate them for the truths sake shall not we loue them for the truths sake If we desire to finde comfort in the great day of the Lorde let vs now shew comfort as God hath blessed and inabled vs according to our abilitie Hee will neuer bee wanting to them that consider wiselie of the wants of them that feare him If wee doe not deny our comfort to them he will neuer deny to minister comfort to vs in time of neede But if our harts be hardned and our hands full of crueltie we deceiue our selues if we looke for any comfort at the handes of God The Rich man and Miser that had Lazarus at his Gates y Luke 16 19 21 24. Clad himselfe in Purple and fared deliciously euery day yet shutting his eyes from beholding the misery and stopping his eares from hearing the cry of the poore himselfe was cast into torments and cryed with a great cry and a bitter and was not heard nor regarded Then his sumptuous fare could not refresh him then his gorgeous apparrall could not comfort him then his resort and retinue could not reuiue him but he continued in endlesse and remidelesse tortures and tormentes If wee follow his example let vs feare his ende and if wee practise his sinne we must looke to feele his punishment If we behold the troubles of the Ministers and Professours of the Gospell driuen out of house and home and cast out of Land and Liuing and we cannot affoord them a good word nor giue them any thing to supply their wants when God hath giuen vnto vs this worldes good wee our selues shall cry and not be heard We shall all stand in need of the mercie of God If we were rich noble if were Kings and Princes if we haue had thousandes that haue required and receiued mercy from vs yet a time shall come when we shall stande at the Iudgement seate of the Almighty and call for mercy at his hands The Lord in that day shall recompence vs according to our workes Haue we delighted in the deeds of mercy and shewed pitty to the poore wandering Saints Let vs be of good comfort wee shall not finde God a seuere Iudge but a mercifull Father and Sauiour vnto vs we shall receiue the fruite of our Labours in due time gather as we haue scattered and reape as we haue sowed On the other side haue we seene the Saintes of God sicke and not visited them Strangers and not harboured them Hungry and not fed them We shall hang downe our heads in that day when we would giue all the world for one drop or dram of mercy to come neere vs z Iames 2 13. For there shall be condemnation mercilesse to him that sheweth not Mercie and Mercie reioyseth against Iudgement Let vs consider these things whiles we haue time It was too late for the Rich man
when once he was in Hell to cry vnto Abraham to haue mercie on him and to Send Lazarus that he might dip the tip of his Finger in Water and coole his Tongue tormented in that flame but in his life time hee had shewed no mercie hee had denied the Crummes that fell from his Table and therefore now no mercie is shewed to him all comfort is denied vnto him Thus shall it bee with all that are enemies to the distressed Saintes that are constrained to wander without any certaine dwelling as poore straungers from place to place to saue their liues with losse of their Liuings God shall measure out to them as they haue measured to others then shal they condemne their folly that is past and repent of their Crueltie when it is too late For I hope through your Prayers I shall be bestowed vpon you Heere the Reason is rendred wherefore the Apostle requireth Philemon to prepare to entertaine him comming as a Stranger vnto him because hee was in hope that their prayers should preuaile with God for his deliueraunce out of prison It was the duty of the Church to make prayer and supplication to God incessantly for him to see if he would be intreated to release him out of prison and to deliuer him from the mouth of the Lyon Touching the effect of them the Apostle declareth that they were not powred out in vaine but it should vndoubtedly come to passe that God being stirred vp by the prayers and desires of the faithfull would graciously heare them speedily procure his safety and freedome Doctrine 2. The prayers of the faithfull are auaileable for themselues others both to obtaine blessings and to remooue iudgements From hence wee learne that the prayers of the faithfull made to God are very auayleable and effectuall The supplications of the Godly that come from a faithfull heart and proceed from lips vnfaigned are not ydle and vnfruitfull but of great power and force with God as well to obtaine the blessings which they want as to remooue such plagues and iudgements as are heauy vpon them The Testimonies that might be brought to proue this point are infinite The prayers of Abraham a Ge. 20. 18. preuailed to heale Abimelech and his seruants The prayers of Abraham should haue preuailed if ten righteous persons had bin found in Sodome The course of the Sunne and Moone were stayed b Ioshua 10. by the prayer of Ioshua till he was reuenged of his enemies Isaac prayed for c Gen. 25 21. his wife because she was barren vnto the Lord and the Lord was entreated of him and Rebekah his wife conceiued so that she became fruitfull and had two sonnes giuen vnto her of whom came two Nations Eliah by prayer obtained Raine which had bin d 1 Kings 17. Iames 5. with-held from the earth three yeares and sixe moneths So did Hezekiah the continuance of his life for fifteene yeares The Church by prayer e Acts 12. 1 2 obtained the deliuerance of Peter out of prison when as he should haue bin brought foorth to the place of execution and slaine as Iames was This is that which the Apostle Iohn setteth downe Iohn 5 14 15. This is that assurance that wee haue in him that if we aske any thing according to his will he heareth vs and if we know that he heareth vs whatsoeuer wee aske we know that we haue the petitions that we haue desired of him These consents of holy Scripture teach vs that the prayers of the faithful are the means and Instruments appointed of God to obtaine his blessings for vs and to remoue his iudgements farre from vs and others Reason 1. And as the examples are many that might be alledged so the reasons are many that might be produced to settle this truth in our hearts First of all our Prayers do delight the Lord exceedingly he loueth to heare our voyce as the Father doth to heare his Childe True it is the grace of Praier is his owne guift yet he smelleth the sauour of it as sweet Incense he heareth the Harmony of it as pleasant Musicke he accepteth the odour of it as a burnt Offering Heereunto commeth the commendation that Christ giueth to the Church Cant. 2 14. Shew me thy sight let me heare thy voice for thy voice is sweet and thy sight is câ—mely To this purpose the Prophet saith Ps 141 2. Let my Prayer be directed in thy sight as Incense and the lifting vp of mine hands as the euening Sacrifice All the faithfull are to him as the sweet singers of Israell he taketh pleasure to heare them as we doe to heare the best Consort that is among men Reason 2 Secondly true Prayers are of such strength that they do after a sort force the Lord and constraine him to yeeld himselfe as ouercom and vanquished inasmuch as it pleaseth him by this meanes to be conquered They are as mighty weapons whereby all Christians shew themselues valiant Champions not onely to defeat their enemies but to preuaile with God It is noted that Iacob g Gen. 32 24 wrastled with God in the forme of man and hee could not preuaile against Iacob for as God assailed and assaulted him with the one hand so he vpheld and strengthned him with the other He had power with God as it were to ouercom and to â—arry away the praise of the victory Thus shall it be with all the godly who are true Isralites that are feruent in faithfull prayer none shall be able to stand against them God will yeelde himselfe vnto them as it is said he could not preuaile against Iacob The like we see in Moses Exod. 32 9 10. to whom the Lord said h Ex. 32 9 10. I haue seene this people it is a stiffe-necked people Now therefore let mee alone that my wrath may wax hot against them for I wil consume them but I will make of thee a mightie people As if he should haue said thy prayers bind me hand and foot and after a sort take me prisoner so that I am not at mine own liberty thou ouer-rulest me and ouer-maisterest me by thy prayers Hence it is that the Prophet saith i Psal 106 23 He minded to destroy them had not Moses his seruant stoode in the breach before him to turne away his wrath least he should destroy them And the Apostle rehearsing the Christian mans armour of proofe weapons of defence k Ephes 6 18. nameth the Prayers and supplications of the Saints which are not the least part of that Harnesse Reason 3. Thirdly his promise goeth with our prayers he cannot deny the wordes of his owne mouth nor frustrate that which once he hath spoken It is that which the Prophet mentioneth Psal 50 15. Call vpon me in the day of trouble so will I deliuer thee and thou shalt glorifie me Heere we haue a Commaundement to call on God we haue a promise assurance to be
z Ephe. 2 8 9. 1 5 6. By grace are ye saued through Faith and that not of your selues it is the gift of God not of works least any man should boast himselfe God will haue the glory of our iustification he will be accounted and acknowledged to bee the Iustifier and Sauiour of vs he hath not left vs to iustifie our selues nor to be our owne Sauiours as shall better appeare afterward Reason 2 Secondly there are no such properties in any mans workes as that they cannot merit or proceed from any other fountaine then Grace Let vs therefore see a What properties must be found in workes to make them merritonous what properties are necessarily required in workes to make them merritorious First they must be done of a man of himselfe by himselfe but we haue nothing of our owne to giue him but are most poore men and meere beggers and can but pay God with his owne The workes that are our owne are sufficient to deserue his wrath but haue no power at all to procure his fauour For in our selues we are wretched and miserable poore naked and destitute of all goodnesse so that it is truely saide by the Apostle Paule b 1 Cor. 4 7. Who separateth thee And what hast thou that thou hast not receiued If thou hast receiued it why reioysest thou as though thou hadst not receiued it Without him therefore we can do nothing it is he that must work in vs the will and the deede Secondly they must be such workes as are not due vnto him they must not be due debt they must come from our owne free will they must be such as God cannot iustly challenge at our hands But whatsoeuer we do we do as poore debters nay we are worse then poore debters wee are miserable Bankrupts we haue nothing we haue lesse then nothing to pay Our Sauiour hath a worthy sentence to this purpose Luke 17 10. When ye haue done all those things that are commanded you say we are vnprofitable seruants we haue done that which was our duty to do And what could Adam do and offer vnto God in his innocency but that which was his duty and whereunto he was bound vnto his Maker for his Creation and other blessings bestowed vpon him Thirdly the worke must be done to the benefit and profit of him from whom we looke to be repayed But our goodnesse and well-doing reacheth not to the Lord Psal 16. We may benefit men but wee cannot benefit our maker from whom we haue receiued life and limbe soule and body all that we haue but we can giue him nothing Now they that cānot giue anie thing to God can deserue nothing from him but wee cannot giue any thing to God according to the saying of Paule e Rom. 11 35. 36. Who hath giuen vnto him first and he shall be recompensed For of him and through him and for him are all things to him be glory for euer Amen therefore it is euident that wee cannot deserue Fourthly whatsoeuer is vnperfect cannot stand in the presence of the most iust and perfect God we must bring nothing before him but that which is absolute and able to beare and sustaine his wrath But all that we doe offer or can offer vnto God is maimed and vnperfect such are our best Workes our Prayers our Meditations our Hearing so that our righteousnesse is like a f Esay 64 6. menstruous cloath Whatsoeuer proceedeth from vs is foule and faulty no man is able to satisfie the Iustice and rigor of the Law according to that of the Apostle g Rom. 3 10 12 20. There is none righteous no not one they haue all gone out of the way they haue beene made altogether vnprofitable there is none that doth good no not one and therefore by the workes of the Law shall no flesh be iustified in his sight Wee must all entreate for pardon and forgiuenesse of our euill Workes and not stand vppon the perfection and sufficiencie of our good workes Lastly the worke and the reward must be in proportion equall for if the reward be more then the worke it is not a rewarde of desert but a guift of good will The Apostle saith Rom. 8 I account that the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Thus then we reason Nothing can deserue but that which is equiualent to the thing deserued but nothing that we can do can equall or deserue the guiftes the least guift of God So then albeit we had some-what to giue and that wee were not as most naked and needy beggers yet it cannot be compared or correspondent to that which we receiue For grace and glory are vnvalewable and vnmatchable no price can purchase them no mony can buy them no merits can match them So then whether we consider that GOD will haue the glory of all his workes or that there is a great disproportion betweene Mercy and Merits in both respects we conclude that the guiftes of GOD giuen vnto his faithfull seruants proceede from his free grace not from our free will so that they are not deserued of vs but bestowed vpon vs. Vse 1. This Doctrine being thoroughly strengthned let vs see what Vses may be grounded from thence First we learne from hence that seeing God giueth not by desert but of his mercy that whatsoeuer we haue obtained and receiued by any prayer or other meanes from the hand of God wee must ascribe all to the glory and praise of his name and acknowledge him to bee the Author and giuer True it is we are commanded to call vpon the Lord and to put vp our suits and supplications vnto him and when we haue praied and God hath heard our prayer we must not thinke that wee haue well deserued to speed in our desires and say For my righteousnesse the strength of my Prayers I haue gotten this or that but as we vse the meanes so we must acknowledge that God findeth such faults in our best prayers that he might curse vs rather then blesse vs and condemne vs rather then heare vs and withall consider that in hearing vs he respecteth more that which is in himselfe then any thing that is in vs he is moued rather of his owne mercy then any absolutenesse that he can see in our well-doing Let vs therefore meditate vpon our owne wants and albeit we vse those helpes and Instruments that he hath appointed yet let vs giue him all the glory to whom it is wholly due When a great multitude of enemies came against Iehoshaphat he set himselfe to seeke the Lord and proclaimed a fast through out all Iudah They asked counsell of the Lord and prayed vnto him yet when God had giuen them the vpper hand they blessed not themselues but the Lord they praised not their owne zeale but his mercy and they ascribed not the victorie to their fasting and prayer but