seeke the encrease and continuance of it which is continued preserued by the same meanes that it is bred and ingenderd This it it which the Apostle Peter teacheth in his first Epistle r 1 Pet 1 23. with Chap 2 2 that being borne anew not of mortall seed but of immortall by the word of God which liueth and endureth for euer we should as new borne babes desire that sincere milke that we may grow thereby Whereby we see that he calleth the word immortall seed to regenerate vs and sincere milke to nourish vs so that we haue as well our growing vp as our first birth by it and there is a continuall vse of the preaching of the word as well to men that are called aready as to them that are to be called heereafter For the end of preaching is not onely to conuert vs but to continue vs not onely to raise vs vp but to vphold vs not onely to beget vs to the faith but to strengthen vs in the faith not onely to giue the first life to vs but to renew vs after our manifold slippes and often infirmities We are euen in the state of our regeneration as a shippe which if it lye still without vse will rot in the Hauen and if it be kept neuer so carefully it will want rigging and repayring So is it with euery one of vs in this life Å¿ Phil 3 12. we haue not attained to perfection we alwayes lacke somewhat we stand in need of renewing and repairing we must be mending that which is impayred encreasing that which is lessened restoring that which is decayed and keeping in his course that which is rightly ordered So then we must acknowledge a perpetuall necessity of the word to encrease in vs the graces of Faith and Sanctification which without vse of the meanes are subiect if not to dying yet to decreasing if not to perishing yet to diminishing if not to withering away yet to a languishing and loosing of those degrees that haue beene begun in vs. Hence it is that the Lord saith t Esay 27 3. I the Lord doe keepe it that is the Church which is the Vineyard of the Lord I will water it euery moment least any assayle it I will keepe it night and day It is not with the Ministers of the word as it is with men of other Trades who when they haue begun a worke and are departed from it though they returne not to it in a long time yet they find it in the same case u Chrisost homit 13. ad popu Antioch as they left it The Gold-smith that hath melted his siluer in the fire and cast a vessell in the mould begun to hammer it with his Tooles if he lay it aside at night the next day when he commeth to his worke he findeth it as he left it The Carpenter that hath hewed his Timber or the Mason that hath squared his stones in what sort soeuer they left their worke when they departed from it in the same they are sure to see it it is not better it is not worse but as it lay so it continueth And thus it is in all other Sciences It is not so in the Art of hearing and teaching we do not alwaies find the people as we left them we labour to haue them reformed and made zealous yet they are no sooner departed but the multitude of businesse the strength of tentations the corruptions of their nature do so beset them and besiege them round about whereby they are beguiled and ensnared that they make the worke of reformation more hard and difficult then it was before This made the Apostle Paule say of the Galathians that he trauailed in birth againe with them vntill Christ were formed in them and was affraid least he had laboured among them in vaine Gal. 4. 11. 19. This also made the Apostles consent and agree together to visit the Churches where they had preached the Gospell x Acts 14. 22. to confirme them in the truth which they had receiued For as we eate often for the restoring of the force of nature and repairing of the decaies of the body so it is our duty to heare often for the making vp of the breaches and ruines that Sinne and Sathan haue made in our soules We see by daily experience that after our repentance the renewing of our mindes we are subiect to stumble and fal into sinne and ready to lye long in it as men cast into a deep and dead sleepe if we be not awaked with the Trumpet of the Lord in our eares Dauid was by the subtilty of the enemy surprized y 2 Sam 12 7. 13. and drawne to commit two horrible sinnes Adultery and murther he lay a long space securely in them vntill he was by the Prophet Nathan roused vp and recouered Wherefore as there is a continuall vse and exercise of repentance so is there a continuall vse of the preaching of the word that we should not stand at a stay but encrease more and more vntill we come to the fulnesse of the perfect age of Christ Iesus our Lord. Vse 3. Thirdly seeing we should desire our owne profit and others it condemneth three sortes of men first such as stand at a stay secondly such as goe backward thirdly such as enuy the good and growth of others in the best thinges The first reprofe Touching the first we haue many that stand still and moue not they are cast as it were into a dead sleepe call and cry vnto them lift vp thy voice as a Trumpet they haue no eares to heare If one come to a sicke man and feele his pulses yet cannot perceiue them to beate or stirre we will say he is neere vnto death or in some extasie so is it with such as haue the word of God preached vnto them if they be not moued by it to go forward but we find them at the yeares end where they were at the beginning it is an euident signe of a spirituall lethargy and slumber and that they are in danger of death He is accounted an euill scholler that learneth not somewhat euery day but many thousands remaine in the schoole-house of Christ that are so farre from profiting euery day that they suffer whole weekes and moneths and yeares to passe ouer their heads without calling themselues to an account what they haue learned that they knew not before and wherein they yeeld obedience which they practised not before If a man should aske them whether they haue bettered their knowledge encreased their faith furthered their sanctification more this yeare then before they cannot yeeld a reckoning of any accesse is come to any of their guifts In this number are the greatest sort that liue among vs they are standers and not walkers they are sitters and not mouers where you left them this yeare you shall be sure to find them the next yeare and many yeares after They see the time of their
and feature of the body but looketh vpon the grace and garnishing of the heart so that albeit we be euery way deformed yet if we be thoroughly reformed in the inner man we shall bee accepted before him a thousande times more then such as haue the greatest Ornaments of the body but haue nothing to decke and adorne the soule It may be he departed for a season Note heer how the Apostle describeth the sinne of Onesimus committed against his Maister he doth not aggrauate and exaggerate his offence with big swelling words to shew the greatnes of his sin but doth lessen it by gentle mild termes wherby he calleth it His running away he nameth a departing his absence from his Maisters house seruice the missing of him as it were an hour This the apostle speaketh c Theophyl in Philem. not so much to asswage the anger of Philemon prouoked thorough the offence of his seruant as to testify his vnfaigned repentance wherby he had buried and blotted out the wickednes which he committed by running from his Maister by robbing of him Doctrine 3. The fals and sins of our brethren that repent are not to be encreased and amplified with odious extream words We learne heereby that the fals sins of our brethren that repent are not to be increased with odious and extreame words Whensoeuer I say we see the fruits of vnfained repentance in any of our brethren that haue falne into sinne and beene ouertaken through the weaknesse of the flesh wee are to binde vp their woundes as carefull Surgeons and to comfort them with the sweet promises of the Gospel not to reuile them or raile at them or reproach them for their former falles we must not speake the most or the worst or the hardest of them but in mildnesse of spirit mollifie the greatnesse of the sinne what we can This Doctrine is made euident vnto vs by many testimonies and examples in the word of God When Ioseph saw his f Gen. 45 5 8. Brethren sad and greeued with themselues because they had solde him into Egypt hee comforteth them with the prouidence of God whose worke it was to haue him sent and sold into the hand of strangers Now then you sent me not hither but the Lord who hath made me a father vnto Pharaoh Lord of all his house and Ruler throughout all the land of Egipt This we see in the Lord himselfe toward Iob who reproued him for much weaknesse that he had shewed in the combat and tentation yet g Iob. 39 37. and 42 6. when he had repented in dust and ashes and laid his hand vpon his mouth the wrath of the Lord was kindled against his three friendes because they had not spoken of him the thing that is right like his seruant Iob. The like practise appeareth in Nathan toward Dauid whom he reprooueth first couertly and closely vnder a parable then openly and euidently he chargeth him with adultry and murther together with great vnthankfulnesse toward God that had bin so gracious to him but when he repented and humbled himselfe vnder the stroke of the two-edged sword of Gods word saying h 2 Sam. 12 13 I haue sinned against the Lord the Prophet doth no more vpbraid him with those foule and filthy sinnes of committing Whoredome and shedding of blood but said vnto him The Lorde also hath put away thy sinne thou shalt not die Thus did Christ our Sauiour deale with the woman taken in adultery euen in the verie acte brought before him by the Scribes and Pharisees he preached vnto her the Gospell vpon her repentance i Iohn 8 11. I do not condemne thee Go and sinne no more The like we see in the Apostles dealing with the incestuous Corinthian before his conuersion the Apostle chargeth him with fornication k 1 Cor. 5 1 and 2. Cor. 2 6 7. and Such fornication as is not named among the Gentiles that one shoulde haue his Fathers wife and reprooueth the whole Church that they had not put him away from among them yet when he had confessed his sinne and testified his repentance by his vnfaigned sorrow for his sinne the Apostle would haue his sinne forgiuen and his person comforted Least he should be swallowed vp with ouermuch heauinesse Likewise remembring the Corinthians what they were in the time of their ignorance Theeues Oppressors Fornicators Idolaters Drunkards Railers riotous persons by their conuersion to the Gospell and Faith in Christ they were changed to a better life and so could no longer be charged by such sins l 1 Cor. 6 11. Ye are washed ye are sanctified ye are iustified in the name of the Lord Iesus by the spirit of our God Whereby we see this truth plainly prooued vnto vs that it is our duty not to aggrauate and amplify the sins of such as haue repented them of their sinnes Reason 1. To this duty we shall be better directed and strengthned in the truth of it if we marke the reasons For first we are not to encrease in wordes the sinne of a penitent person because loue worketh softnesse and gentlenesse in vs a care of the good name of our Brother and banisheth all euill surmises suspitions from vs. Hence it is that the Apostle saith m 1 Cor. 13 4 Loue is patient When Peter exhorteth vs that aboue all things we should haue feruent loue among vs to the end he may confirm his exhortation and shew that there is nothing more profitable vnto the faithfull then to maintaine mutuall Charity hee bringeth this reason n 1 Pet. 4 8 Prou. 10 12. For Loue couereth the multitude of sins If this loue rule in our harts remaine among vs one towards another it bringeth excellent benefits and we auoid inumerable euils But if hatred beare sway men in byting and tearing one another are ready to consume one another to reproch and detract one from another to slander and defame to strike and quarrel one with another without measure or mercy Reason 2. Secondly we are not alwayes to vpbraid our Bretheren and cast them in the teeth with their former fals because wee must account it sufficient that they haue beene checked and teproued by vs or by the mouths of many witnesses The nature of God himselfe is gentle toward vs o Ps 103 9 10 that hee will not alwayes chide nor keepe his anger for euer So ought we to deale one toward another For if he doth not deale with vs after our sinnes nor reward vs according to our iniquities we should haue compassion one toward another If he know whereof we are made and remember that we are but dust we must also learne that we haue all neede to be forgiuen as there is no man but desireth to be forgiuen If then it be auaileable to our Bretherens good to haue them reproued wee ought not to proceede to reuiling of them and rayling vpon them for
He sent them out two and two before him into euery Citty and place whither he himselfe should come So then there is more profit in a life that hath a fellow then when all thinges are done alone in the earnestnesse of the labour the works shall haue more force their strength is encreased their courage is kindled by mutuall exhorting and cheering vp one of another and by the mutuall example that one giueth to another Reason 2. Secondly in perill and danger if one fall or be ouercome hee hath by his fellow a fitter remedy against al the changes and aduentures of this life When a man doth take a iourney into a farre place it falleth out oftentimes that hee commeth into some great danger out of which he is neuer able to ridde himselfe and therefore wo to him that is alone This is more dangerous in the matters of the soule if a man fall into sinne and haue no man to pull him out of the pit into which he is fallen In bodily falles it is accounted childish and sottish to fall and not to rise againe to stumble and to lie still in the myre and therefore hee hasteth to rise before any man know of his fall But in spirituall falles which are more common and more dangerous the case is far otherwise For he that falleth into sinne is scarce euer lifted vp and set on his feete vnlesse by the exhortations admonitions and reproofes of others he be restored and recouered This we see in the examples of Dauid Hezekiah and sundry others who continued in their sinnes vntill the Prophets of God came and spake vnto them in the name of the Lord. This is the reason that Salomon vseth to commend the sociable life aboue the solitary d Eccle. 4 10 12. For if they fall the one will lift vp his fellow and if one ouercome him two shall stand against him and a three-fold cord is not easily broken Seeing therefore the recompence of labour is better of two then of one and the daunger of falling is lesser in one that hath his fellow with him in both respectes wee see that the helpe of others especially of the faithfull is very necessary and profitable to all things belonging vnto vs. Vse 1. The Vses are now in the next place to be obserued and marked First this teacheth vs that in all occasions and aduentures of our life both in prosperity and aduersity we should vse and seeke the helpe one of another We say commonly that two eyes see more then one and three more then two Two hands are better to worke withall then one Two heads are better then one and three better then two to contriue any thing Man is by Nature sociable and loueth the company and fellowship of others e Arist. polit lib. 1. cap. 2. Cicer. de finib lib. 2. more then other Creatures that fly together and flocke together The Philosophers could say that such as leaue the society of men and betake themselues to a solitary life are eyther a God or a Beast Experience doth teach vs that all of vs doe stand in need of the help of another the high of such as are low the rich of such as are poore so as we are bound together by common fellowship as by a strong band and one of vs cannot be without another Let no man therefore despise his Brother neyther let the head say to the foote I haue no need of thee The Lyon which is accounted as the King of all the Beasts of the Forrest may want the helpe of the seely Mouse Let vs set no man at naught be he neuer so seely and simple All humaine things are vncertaine and vnstable and are turned as with a swift wheele Let vs therefore maintaine peace and concord one with another that when we want the comfort and counsel the aide and assistance one of another we may not be to seeke of them but haue them at hand Smal things are increased by concord great reuennues are diminished and large possessions decayed by discord A bundle of stickes taken together are not easily broken but being seuered one from the other they are quickly pulled in pieces without any great pains or pollicy An army of men so long as they incamp together and march together e 2 Sam. 10 9 10 11. are not easily subdued but one serueth to strengthen another but if they goe stragling and forraging out of order if they fall to the prey and pillage euery one prouiding for himselfe it falleth out oftentimes that the Conquerors haue beene conquered and ouercome And as there is great vse and benefit in the company and society one of another in regard of earthly and temporall things so is there greater profit of it in regard of spirituall things We haue need to be instructed and comforted to be admonished and aduised one of another We want daily the daily praiers one of another to commend our selues and our Brethren to God The Apostle Iames saith f Iam. 5 13 14 Is any among you afflicted let him pray Is any merry let him sing Is any sicke among you let him call for the Elders of the Church and let them pray for him and the prayer of faith shall saue the sicke and the Lord shall raise him vp So the Apostle Heb. 13. stirreth vp the Hebrewes to this duty g Hebr. 13 19 Pray for vs for we are assured that we haue a good conscience in all things desiring to liue honestly and I desire you somewhat the more earnestly that ye so doe that I may be restored to you more quickly We want oftentimes nay at all times the prayers one of another and we must continually be ready to help one another and mindfull of the welfare of the whole Church This condemneth and reprooueth the solitary and Monkish life of those that abhorre and abiure the fellowship and familiarity of men and like the wilde Asse delight in no place but in the Wildernesse as if it were a worke of merit to liue alone out of the company of others These men glory that they are the light and salt of the world yet they hate the light and hide themselues in their dens as it were in darkenesse vnder a colour forsooth least they gather contagion and corruption from the base vulgar But as the Gentiles teach by the light of nature h Cicer. de offic lib. 1. that we are not born for our selues alone so is it their duty rather to come abroad to enlighten others with the light which they make boast of and to season the vnsauory and vnseasoned and vnsanctified manners of the people which they complaine of Doth any man light a Candle i Mat. 5 14 15 Marke 4 21. Luke 8 16 11 33. to couer it vnder a Bushel to hide it vnder a Bed or to put it in a priuy place But he setteth it in a Candlesticke placeth it on a table that it may
is the best friendshippe These loue in the Faith and therefore cannot start backe Such friendshippe as beginneth in the Flesh and ariseth vpon carnall causes and worldly respectes is easily broken and dissolued the least displeasure dooth ouer-turne it but the friendship which is in God and for God endureth for euer no enuy shall vndoe it no occasion shall breake it no time shall dissolue it This appeareth f Prou. 18 24. by the wordes of the Wise-man Prouerb 18. 24. A man that hath friends ought to shew himselfe friendly but a friend is neerer then a Brother Seeke such friends as feare God and be Christianly minded Chuse none to be thy friend but him that is the friend of God Let none be thy Brother that is not the Brother of Christ One such friend is worth ten thousand others If thou haue in all thy life found by tryall and experience such an one make more account and reckoning of him then of a naturall Brother which band is but in the flesh assuring thy selfe that grace will worke aboue nature and therefore prefer him before al earthly treasure If then thou be careful to keep thy temporal Riches and Possessions much more oughtest thou to bee carefull to keepe a faithfull friend and ioyne thy selfe in amity with him True it is there is a kinde of friendship and familiarity among Drunkards among Adulterers among Robbers and among all Malefactors as g Prou. 1 14. Salomon teacheth Prouerb 1. 14. These sometimes seeme most neerely ioyned but by the least occasion that can be they are easily separated There is in all places and parishes almost a band and knot of these friendes and good fellowes But such as the word of God maketh Friendes and the band of the Spirite gleweth together are not easily sundred and disioyned but haue a sure and stedfast coniunction and are builded vppon a strong and stable foundation These loue more in aduersity then in prosperity in time of need do shew what their friendship is whereas the friendship arising vpon worldly causes will faile and abate when wealth decayeth when the world lowreth when trouble commeth so shew themselues not to haue beene the friendes of vs but of our wealth not of our persons but of our prosperity Vse 2. Secondly we learne from hence to be bold with all Christian friends and to suffer them to be bold with vs. It is a true note of a true Friend of a faithfull friend to deale plainely to reprooue comfort exhort commend without flattery without partiality There is none of vs all how great soeuer our knowledge be how great soeuer our graces bee how much soeuer wee haue profited in the faith of Christ but sometimes we haue need to be instructed sometimes to be comforted sometimes to be reprooued and sometimes to be threatned It is a great blessing of God when hee giueth a friend by whom as by a true Glasse wee may perceiue and know our wants and blemishes We shall find euery where such as will be ready to sooth and flatter vs in our offences to tell vs all is well done but few there are that will deale faithfully with vs. This a great plague and a great iudgement commonly waiting vppon great men and rich men that they finde few or none that dare admonish them of their faults or tell them of their offences and so many times are suffered to runne on to their destruction Let vs account it as a speciall blessing sent vnto vs of God when wee haue a friende by whom wee may heare what is amisse in vs. We could giue him thankes that would tell vs of some spot in our faces or blemish on our Garments and shall wee enuy or maligne him that will discouer vnto vs the sinnes of our Soules which doe more soile and defile vs then all the blemishes of the Body The Prophet Dauid hauing found the benefit and comfort of a godly reproofe when hee was reprooued by Nathan the Prophet saith h Psal 141 5. Let the righteous smite me for that is a benefite and let him reprooue me and it shall be a precious Oyle that shall not breake mine head To this end speaketh Salomon in the Prouerbes i Prou. 9 8. Rebuke not a Scorner least he hate thee but rebuke a wise Man and he will loue thee The correction of a Friend is as the Rodde of a Father the end is not to destroy but to saue not to ouerthrow but to deliuer from death We are all of vs bound as it were in a bond or Obligation to performe this duty one to another and wee must in humility submit our selues vnder the reproofe of our Christian friends We cannot better make manifest our loue vnto our Bretheren then by admonishing of them and reproouing of them This is it which Moses teacheth in the Booke of Leuiticus k Leu. 19 17. Thou shalt not hate thy Brother in thy heart but thou shalt plainely rebuke thy Neighbour and suffer him not to sinne Can a Physition shew his loue better then by telling his patient his disease and declaring vnto him the meanes whereby to cure it Can a Man meeting his Brother wandering out of his way in Hilles and Dales in Woodes and Wildernesse shewe his loue better vnto him then by bringing him into the way and laying his errour before his face So that no man can giue a sounder Testimony of his sincere heart and vnfained loue toward his Brother then by dealing plainely with him when he walketh not vprightly For a Friende is vnto the Soule as Phisicke is to the Body and the admonishing of our Brother is as the directing of a Trauailer Let vs therefore suffer the word of exhortation k 1 Thes 5 14 Knowing that such as are out of order must be admonished the feeble-minded must bee comforted the weake must bee strengthned the euill must be reprooued the obstinate must be terrified and threatned And let vs not fret and rage against our Bretheren when we are checked and controlled for our sinnes It is a signe wee are perswaded and resolued to continue in our sinnes when we cannot abide to be reprooued but are ready to say with Ahab Hast thou found me ô mine Enemy The word of God is good to him that walketh vprightly and wee shall finde in the ende l Prou. 27 5. That open rebuke is better then secret loue yea that the Woundes of a Louer are faithfull and the Kisses of an Enemy are pleasant Vse 3. Lastly seeing one Friende especiallie a Christian Friend may challenge and claime much from his Friende wee must know that it is a fearefull sinne vnder colour and shew of friendship to betray or vndermine one another Of such false and fained Friendes Dauid complaineth in sundry places of the Psalmes m Psal 41 9 55 12 13 14. My familiar Friende whom I trusted which did eate my Bread hath lift vp the heele against me
who come farre behind the blinde Infidels who are open ieasters at euill and deriders of good This laughing is the beginning of euill when ieastes turne to good earnest and wordes into deeds These men are farre from the practise of those whom we heard before commended out of the word of God and from the Godly affection of Dauid and Ieremy of Paule and Christ himselfe who mourned in soule to behold the sinnes that raigned and were commonly practised in their daies This is a notable signe and assurance to our owne hearts that we hate them indeede when they do draw out of vs buckets of water and riuers of teares This griefe of heart was in the Apostle writing to the Phillippians when he saw the loose behauiour of of many that professed Christ in word but denied him in deed of whom he saith l Phil. 3. 18. Many walke of whom I haue told you often and now tell you weeping that they are the enemies of the Crosse of Christ whose end is damnation whose God is their belly whose glory is to their shame which mind earthly thinges Now it cannot be but the hearts of the faithfull Ministers and godly bretheren will be greatly grieued and vexed when they see God dishonoured by our carelesse walking and standing still idle all the day long withou a labouring in his Vineyard We must daily increase and grow strong in faith or else we decrease and grow weake in saith If we wax not euery day better we fall to be worse and worse We neuer stand at one stay If we walke not forward we runne backeward like the water of the Sea that if it do not flow it ebbeth or like vnto the life of man if strength encreaseth not it decayeth So then if any would come to mans full and perfect stature he must grow vp by little and little from one measure to another So if any would m Ephe. 4. 15. 16. become a perfect man in Christ he must follow the truth in Loue and in all thinges grow vp into him which is the head that is Christ by whom all the body being coupled and knit together by euery ioynt receiueth encrease of the body vnto the edifying of it selfe in loue Let vs therefore take heede to our selues that we greeue not the hearts of the faithfull and by our sinnes quench their affections toward vs as it were by pouring Water vpon them Let vs seeke to grow vp in knowledge and in obedience that we be not as Dwarfes or Vrchins neuer comming to any growth nor profiting any whit in the Schoole of Christ nor be as idle Drones that neuer labour but liue vnprofitably to themselues and others Vse 3. Thirdly it is the dutie of all Gods people by striuing to goe forward in good thinges to delight the heartes of their Teachers and the rest of the Brethren So long as we encrease and proceede vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we bee hence-forth no more Children wauering and carried about with euery winde of Doctrine by the deceit of men and with craftinesse whereby they lay in waite to deceiue we make Christ glad we reioyce the Spirit of God wee make glad the Angels we comfort and cheere vp the hearts of the godly and we bring that peace to our owne hearts which passeth all vnderstanding On the other side if we grow backward and decline by little and little from the holy profession of the truth which we haue receiued we crucifie Christ wee quench the Spirit we greeue the Angels wee offend the faithfull and wee wound our owne Soules This dutie vrged from this Doctrine reprooueth sundry sorts of people that doe not desire to delight the hearts of those that haue instructed them and to comfort them that haue laboured in the word and Doctrine among them First such as haue continued long in the Church and grow in yeares but not in knowledge What comfort can these men bring to their Teachers and Instructers when no increase is seene or can be marked in them It is a common but a most fearefull sinne not to profit and proceede in the waies of godlinesse and yet it is to bee feared that not one of an hundred commeth with any desire of instruction with any care of sanctification with any purpose of reformation with any hunger after saluation If men goe to the the Market to buy their prouision and to supply the necessities of the body we see what they bring home we see they returne not empty we see they come backe laden But when they goe to the House of God and frequent the exercises of his word how often doe they returne with empty handes nay with empty hearts nay with hard hearts and so worse then they came vnto them This is it which the Apostle n Heb. 6 7 8. teacheth Hebr. 6. The earth which drinketh in the Raine that commeth oft vpon it and bringeth forth Hearbs meete for them by whom it is dressed receiueth blessing of God but that which beareth Thornes and Bryars is reprooued and is neere vnto curssing whose ende is to bee burned Secondly heereby is condemned the want of the fruits of kindnesse toward the Pastors whereby they may bee encouraged and made cheerefull and comfortable in their calling Some there are whom we may well account of the better or at least none of the worser sort who abstaine from hurting wronging and molesting their Ministers but they withall abstaine from shewing succour helpe or countenance toward them they will indeed doe them no euill but likewise they will doe them no good contemning them in their heart they will not be open enemies professing hatred toward them but withall they are not their friendes to giue them any comfort they vse them strangely and vnciuilly as base abiects in their sight when as their calling is as much honored and magnified in the word by the mouth of God as any calling vnder Heauen This was the sin of the Corinthians for a time who wanted loue kindnesse in supporting the Apostle vnder the waight of his calling so that he was constrained to stand vpon the commending of himselfe and the extolling of his Ministry o 2 Cor. 12 11 I was a foole to boast my selfe yee haue compelled mee for I ought to haue beene commended of you for in nothing was I inferiour vnto the very chiefe Apostles though I be nothing This also the same Apostle complaineth of in another place p 2 Tim. 4 16 At my first answearing no man assisted me but all forsooke mee I pray God that it may not be layde vnto their charge These men did not dispraise him but they would not commend him They would not renounce him yet they would not defend him as they wold not disclaime him so likewise they would not assist him Of this sort are manie that liue among vs who thinke they haue discharged a worthy duty toward
Secondly seeing Faith and Loue giue vs a good commendation and report let vs by these and such like graces of Gods spirit seeke after a good name let vs not hunt after the praise of men but that which is of God the other is a blast of wind this is certaine and neuer fadeth This made the Apostle say p 1. Thes 2. 5. 6. 4. We did not vse flattering wordes as ye know nor coloured coueteousnesse God is record neither sought we praise of men neither of you nor of others when wee might haue beene chargeable as the Apostles of Christ wee speake not as they that please men but God which approoueth our heartes This vse and conclusion being well pondred and considered in our heartes it will discouer the great vanity and folly of earthly minded men who seeke rather a great name then a good and godly name Thus did they that builded the Tower of Babel they sought a great name by their great exploits q Gen. 11. 4. for they would build them a Tower that should reach to heauen that is exceeding high to get them a name Thus did Absolom seeke a name by r 2. Sam. 15. 5. adulation and flattery by stealing away the hearts of the people by creeping and crouching to euery one Thus do hypocrites seeke a name by a vizard of holines putting on a shew of Religion Å¿ Reuel 3. 1. who indeed haue a name that they are aliue but they are dead Thus do rich men hope to become famous and to leaue a name behind them by getting goods raising vp their Children t Psal 49. 11. 12. who thinke that their houses their posterities shal continue from generation to generation and cal their Lands and Liuings by their names Thus did Nebucadnezzer seeke a name when in the pride of his heart he said u Dan. 4. 27. Is not this great Babell that I haue built for the house of the Kingdome by the might of my power and for the Honour of my Maiesty Thus did Herod by his smooth words and eloquent speech procure the applause of the people that cried out It is the voyce of God and not of man All these were ignoraunt what a good Name is and therefore they and their Names could not continue in honour but perished like Beasts that die of the rot and murraine Wherefore wee must labour to get a good name by faith in Christ by fauour to the Saints by loue to the Gospell which we shal obtain if we bee carefull to auoide all kinde of sinnes both grosse sinnes and light sinnes and all occasions and enticements that may draw vs vnto them It is vnpossible that wee should haue Faith to please God and to haue praise of God if wee neuer repented of Dead-workes if wee liue in open sinnes against knowledge and against Conscience And howsoeuer wee account some sinnes small and slender as the Church of Rome hold some Veniall yet x Eccl. 10 1. As dead Flies cause to stinke and putrifie the Oyntment of the Apothecarie so dooth a little folly him that is in estimation for Wisedome and for glorie On the other side wee must striue to bee rich in Faith and in Good-Workes for such as endeuour themselues to honour God in these shall receiue Honour from God And if by any weakenesse or infirmity wee bee falne to the losse of a good Name we must haue a care with all speede to repaire it wee must bee humbled by vnfaigned Repentaunce Wee must seeke to be reconciled vnto God to bee washed in the blood of Christ to bee purged in out Consciences and to builde vp the ruines of our decayed life For the care to repayre this good Name being lost must bee no lesse then to obtaine it at the first This wee see in Dauid in Manasses in Peter who turned vnto God with all their hearts who by their rising againe from sinne to Righteousnesse builded that which before they destroyed repayred that which before they impaired and encreased that which before they had diminished Vse 3. Lastly it is a great comfort and consolation to the faithfull and godly to keepe Faith and a good Conscience they are assured that howsoeuer the Wicked shall vndermine and nibble at our good Names and cast some blemish vpon them to defile them yet God vndertaketh the protection and preseruation of our good Names and it resteth not in the power of any creature to spoyle vs of them There are 3. enemies to a good name True it is our good Name is in danger of three great enemies which are as three Catterpillers that wast the fruits of the earth or as so many Locusts that eate vp the grasse of the fielde or as three Canker-Wormes that eate the barkes of the Trees Some are Authors and Inuenters of Slanders and false Tales Others are Walkers and Talkers of them spreading them abroad to the hurt of others A third sort are Hostes and receiuers of the two former beleeuing such Ware to bee good as these Marchants and Brokers bring vnto them But howsoeuer the Children of God are subiect to the venomous tongues of vngodly men whereby they are maligned and slaundered yet they must reioyce and comfort themselues in this that their approbation is in Heauen and their rewarde with their God thorough whose aboundant Mercie they shall be had in perpetuall remembrance This the Apostle putteth vs in minde of when hee sayeth y Phil. 4 8 Whatsoeuer thinges are true whatsoeuer things are Honest whatsoeuer things are pure whatsoeuer things are worthy loue whatsoeuer things are of good report if there bee any Vertue or if there be any praise thinke of these thinges which yee haue both learned and receyued and heard and seene in me For what shoulde it auayle a man to bee praised and commended in the World for Strength for Nobility for Gentrie for Riches for Beautie for Greatnesse which cannot make vs blessed Nothing can giue vs true and euerlasting Honour and cause vs to bee approoued of God and Men but Faith and the fruits thereof that accompany saluation Hence it is that the Apostle speaking of the Fathers that liued in faith and died in faith which followed them euen to their Graues y Heb. 11. 39. saith that all of them through Faith obtained a good report Let vs therefore aboue all thinges seeeke to please God by faith that so we may finde that fauour which neuer shall haue end Faith and Loue We haue shewed before wherein the praise of Philemon standeth to wit in faith and Loue which offereth vnto vs an other profitable consideration in that he ioyneth and annexeth these two vertues together He nameth not faith alone nor Loue alone but he knitteth faith and Loue as it were in one band together So then we see that these two graces giuen by one and the same spirit are remembred to take vp their seat and lodging in one mans heart Doct.
man and man we must not vnderstand our Sauiour Christ when he speaketh of Debts and Debters but of priuate hurts and damages that are done vnto vs in our bodies in our goods or in our good Names These iniuries done to our bodies which oftentimes are misvsed to our goods which are diminished to our good Names which are impaired are to be remitted As for other debts due to vs we may require them so we doe it with shewing mercy to such as are in necessity toward whom we ought to haue patience in forbearing Obiection 2. The second is whether a man may lawfully sue him at the Law that hath offended him Or how doth suing and forgiuing stand together in a Christian Answere I answer the Law is free for all men and the end of it is to redresse all disorders And as a Souldier in a lawfull warre may kill his Enemy and yet loue him so may a man forgiue an iniury and yet vse the remedy of the Law and thereby seeke in a Christian manner to redresse the wronges that are done vnto him Now in suing at the Law we must obserue these sixe rules First it must not be for toyes and trifles but in matters of waite and importance which do neerely concerne vs and whereby we are some way damnified But trifles cannot damnifie vs. This reproueth those that are so farre carried vpon the spleene b 1 Cor. 6 7. as that they are ready to prosecute euery action and slight occasion that is offered vnto them if it be but the wagging of a Straw which bewrayeth an euill heart in them Secondly we must take heede of priuate reuenge and inward hatred which if we conceiue we doe not forgiue We must not suffer our suites to coole our loue to our Bretheren nor to weaken our Faith in performing our seruice worship vnto God For albeit the cause be neuer so iust and lawfull c Rom. 12 9 10. yet if we handle it vnlawfully vncharitably and vnchristianly we offend God and transgresse against our Brother Thirdly we must beware of giuing offence to the Church of God Some offences are taken but not giuen as when men are offended for doing our duty to God We must not omit that which God requireth because man will be offended Our care must be to be ready to giue satisfaction to the godly that our doing be not iustly scandalous obseruing the rule of the Apostle d 1 Cor. 10 32 1 Thes 5 22. Giue no offence neither to the Iew nor to the Gentile nor to the church of God and abstaine from all appearance of euill Fourthly the end of all Controuersies and Suites in Law must bee to liue in concord and to maintaine godly peace If we haue not this end we ayme at a wrong end The end of all lawfull Warre is not murther and tumults but peace and quietnesse So the end of all strife must be to liue without strife For if all iniuries were put vp and were not repressed many would grow worse and worse and ouerturne the Ciuill State and gouernment Fiftly another end we may at must be that the truth may come to light that is hidden that the party offending may be chastised e 1 Cor. 6 11. and by chasticement be brought to repentance for his wronges For such is the mallice of many that the passing by of one wrong would but open a wide gap or gate to bring other iniuries vpon our owne heades and the more we suffer the more hard measure they would offer Lastly the Law must bee vsed not vpon pleasure but vpon necessity and we must take it vp as the last refuge and remedy We must vse it as a Father vseth correction or as a Physition vseth desperate Medicines or as the Surgion vseth searing and cutting f 1 Cor. 6 6. when other will not serue the turne If a friendly agreement and priuate arbiterment may be had let it be preferred and the Magistrate not troubled with our contentions Thou oughtest not to produce into publike Courts of Iustice and iudgement that which may well bee decided and determined by graue sober godly and discreet men at home as the small causes which the Rulers might iudge were not to be brought before Moses Exod. 18 22. If it cannot be had so that though we seeke peace and ensue it yet it flyeth from vs it is lawfull for vs to go farther euen to sue our neghbour at the law and vse the benefit of the Magistrate Obiection 3. The third obiection is how can the Magistrate practise this Doctrine to forgiue offences and offenders seeing as the Apostle teacherh Rom. 13. He beareth not the Sword in vaine If his duty be to punish how can he pardon If he be to execute iudgement how can he forgiue them that trespasse Answere I answere a Magistrate is to be considered two waies according to two seuerall persons which he doth sustaine to wit either as he is a Man or as hee is a Magistrate as he hath a common condition or a speciall As he is a man or a Christian man which estate he hath common with his Brethren he is to beare and forbeare and behaue himselfe as others but as he is a Magistrate which estate he hath as properlie belonging vnto him he is the Deputy and Vice-gerent of God he sustaineth his person he executeth his iudgement and therefore he ought not to haue any respect of persons or winke at the committing of any wickednesse Obiection 4 The fourth Obiection is how we can be saide to forgiue our Bretheren their trespasses seeing no man can forgiue sinnes but onely God Hence it is that Dauid saith in the Psalme Against thee against thee onely haue I sinned and done euill in thy sight Psal 51. Likewise the Scribes and Pharisies when they heard Christ speake to the man sicke of the Palsie Thy sinnes are forgiuen thee began to reason among themselues Who is this that speaketh Blasphemies Who can forgiue sinnes but God onely Luke 5 20 21. Answere I answer in euery sinne there are two things to be marked and considered the euill of the action and the damage that ariseth to man by the euill action the one God forgiueth the other man forgiueth God pardoneth the euill Man pardonerh the damage or detriment that befalleth his person goods or name So then God forgiueth and Man forgiueth God forgiueth the sinne man forgiueth the hurt For we must obserue that in euery trespasse are two offences one to God the other to man To God when he forgiueth the breach of his law and imputeth it not to the offender which belongeth properlie to him and no man is able to doe To man when he remitteth the iniury or harme that hath risen to him in the things that appertaine to him It is not in mans power to forgiue the sinne whereby God is offended and he oftentimes pardoneth the wrong done to him when God forgiueth not
Flesh it is not accompanied with thankefulnesse but with all loosenesse excesse and riotousnesse Verse 21. Trusting in thine obedience I haue written vnto thee In these words the Apostle excuseth that hee hath hitherto beene so earnest with Philemon declaring that notwithstanding his exact and effectuall manner of handling the matter he doubted not of his receiuing of him into his fauour againe So then his drift is to shew his good opinion of him that he would not sticke to forgiue him but yeeld readily to euery honest reasonable request Hee knew not certainly what Philemon would doe hee knew what wrongs he had receiued and what losses he had sustayned at his Seruants handes yet we see how grounding himselfe vpon the former triall of his Faith and Obedience he hopeth the best he doubteth nor the worst he trusteth in his obedience he feareth not his deniall Doctrine 4. Men ought alwayes to hope well and to thinke the best of their Brethren From hence wee learne that it is our dutie alwayes to hope well and to thinke the best not to suspect the worst of our brethren This appeareth to haue beene in Iacob towards his Children when they had sold their Brother and dipped his Coate in a Kids blood and brought it to their Father Albeit he knew they hated Ioseph whome he loued exceedingly yet hee would not suspect them for the murthering and making away of his Sonne but saide Gen. 37 33. It is my sonnes Coate a wicked Beast hath deuoured him Ioseph is surely torne in peeces The like appeareth in Ioseph who was betrothed to Marie the Mother of Christ when he saw that she was with Childe d Math. 1 19 hee concluded rather that it was by committing Fornication before the contract then by committing adultry after her betroathing When the matter was vncertaine and vnknowne vnto him he iudged the best Thus dealt Ionathan who was faithfull toward Dauid he perswaded himselfe and his friend the best of his Father For when Dauid said e 1 Sa. 20 1 2 What haue I done What is mine iniquity And what sinne haue I committed before thy Father that he seeketh my life He saide vnto him God forbid thou shalt not die Beholde my Father will doe nothing great nor small but he will shew it me and why should my Father hide this thing from me He will not do it There was more Charity in the sonne then there was piety in the Father for he iudged better then Saule deserued Likewise when the Apostle Peter had reprooued the Iewes for crucifying Christ the Lord of glory and deliuering of him into the hands of sinners he exhorteth them to repentance saying f Acts 3 17 19 Now Brethren I know that through ignoraunce ye did it as also your Gouernors amend your liues therefore and turne that your sinnes may bee put away when the time of refreshing shall come from the presence of the Lord. He hopeth the best of them and doth not keepe or hide in his heart any hard conceite against any of them In like manner the Apostle writing to the Hebrewes and denouncing a sharpe and seuere threatning against those that fall from God deny his trueth and renounce his Religion he addeth g Heb. 6 9. But beloued wee haue perswaded our selues better thinges of you and such as accompany saluation though we thus speake Whereby he mittigateth and asswageth al that he had said hoping better of them to whom hee writeth All these Testimonies taken both out of the old new Testament do serue to teach vs that we are bound to iudge the best and charged not to nourish any hard conceits against our brethren Reason 1. The Reasons following will make it more plaine if any thing can yet bee plainer First it is a property of loue to be charitably affected as the Apostle testifieth in his description of it 1 Cor. 13 5 7. Loue thinketh not euill Againe he saith It suffereth all things it beleeueth all things it hopeth all things it endureth all things The Wise man also teacheth h Prou. 10 12 That loue couereth a multitude of sinnes So then where Christian Loue and Brotherly kindnesse is there is the best opinion and iudgement one of another Reason 1. Secondly it is a fruite of a righteous man to hope the best and to iudge charitably of his Brother The best man doth hardly suspect others to bee bad It is saide of Ioseph Math. 1 19. that being a iust and righteous man he was not willing to make the Virgin Mary that was betrothed vnto him a publicke example but was minded to put her away secretly Whereby we gather that the reason why he would not pursue his right with extreamity but conceyued the best according to the rule of Charity was because hee was a iust man ready to giue to euerie man his owne On the other side it is a note of a wicked man to thinke or immagine the worst of men It is a common Prouerbe A man doth muse as he doth vse as himselfe vseth to do so he immagineth of another He that iudgeth lewdly of another by meere suspition or supposition is commonly lewd himselfe For such as are wicked do thinke others as wicked as them-selues and such as are Hypocrites themselues are most forward to tax others of hypocrisie Seeing therefore to be charitably minded is both a property of loue and a fruit of righteousnesse it followeth that we ought to hope the best of all our brethren Vse 1. The Vses remaine to be considered First this serueth to reproue sundrie abuses that are crept in among vs and are too common in our practise directly condemned in the ninth Commaundement which tend to the hurt of our Brothers good name as all hard conceits and euill surmizes all vncharitable opinions and suspitions against them The good name of a man is very precious yet it hath many enemies If then we be charged to conceiue the best in doubtfull cases one of another the capitall sinne of Calumniation or slander is heerby condemned as the chiefe opposite to a mans estimation and credit This hath many branches that are breaches of the Law all of one kinde and Kindred and all enemies vnto the good Names of our Bretheren In this number are ranged these three as Companions one of another the Tale-breeder the Tale-bearer and the Tale beleeuer The first beginner of all the mischiefe is the Inuenter and Deuiser of Tales who forgeth them in the fire of hell who hammereth them vpon the A nuile of malice and enuy who venteth them abroad and letteth them flye vpon the wings of fame and report thereby maliciously intending the disgrace and damage of his Brother There is no sinne maketh a man so resemble the Deuill as this doth inasmuch as he hath his name from slaundering and backbyting These men the Lord doth greatly detest and wil shut them out of his kingdome Secondly heereby is reprooued the Tale-carrier
when he entertained beleeued false Ziba against his faithful subiect Neither ought we to be hard of beleef to belieue nothing that is told vs though neuer so constantly and certainly as appeareth in Gedaliah who would not beleeue m Ier. 40 14 16. Iohanan and the Captaines of the hoast that certified him that Ishmael was sent to slay him But this his want of beleefe he bought with the losse of his owne life Againe as we are to construe things in the best sense and beware that we wrest nothing contrary to the meaning of the speaker considering that they are heinous sinners that n Rom. 1 29. take al things in the worse part so we are also bound to shew a louing heart a tender affection and a Charitable compassion toward our brethren in seeking to defend and maintaine his good name when we hear him slandered and his good name impaired If we heare a malicious enemy broach his malice by speaking lies and vttering slanders against our brethren ought not we as their friends in loue to open our mouths in the cause of the dumb shewing our dislike of their euill reportes and testifying our good affection toward their persons and relating the truth in their defence For wee must know that we may be slanderers as well by silence and holding our peace as by discrediting them by our tongues He is a false witnesse that hearing his neighbor falsely accused doth not labour to cleare him when he is able by giuing Testimony vnto the truth When Ionathan by his owne knowledge perceiued that the reports were false which flatterers had deuised and Saule had immagined against Dauid being then misled and misinformed he could not holde his tongue o 1 Sa. 20 32. but spake in his defence in the cause of the innocent saying Wherefore shall hee die What hath he done The like we see in Nicodemus when he saw the malice of the Scribes and Pharises to haue bin so great that they woulde haue condemned Christ absent and vnheard he stood vp in the Counsell said p Iohn 7. 51. Doth our Law iudge a man before it heare him and know what hee hath done This ought to be an example vnto vs how to behaue our selues when wee heare good and godly men reuiled and rayled vpon wrongfully accused and vniustly slandered we should not be tongue-tied but open our mouthes in their defence It is a firme testimony of our loue both to their person profession Lastly we are to shew the griefe sorrow which we conceiue when soeuer we heare a true report of any faults and sins committed by them that haue bin a blot and blemish vnto him We see this q Nehemiah 5 Esra 9. Phillip 3. in Nehemiah in Ezra in Paul and many others So then such as are ready to iudge the best of their brethren wil be careful to make the best of euery thing to defend their good name from slanders and reproaches and to testifie their greefe for such euils as breake out of them Vse 3. Thirdly albeit we are to hope the best of others and to iudge charitably of them yet we must know that it is our duty to admonish one another and seeke to conuert one another from going astrayâ— Heereby we shall saue a soule cleare their good name and couer a multitude of sinnes For it is most certaine we can neuer conceiue a good Opinion of them nor haue them in any estimation nor entertaine a Charitable Iudgement of their dooings vnlesse wee shew our selues forward to exhort and admonish them when wee see they walke not with a right foote nor tread in the steppes that leade vnto eternall life When Paule sawe Peter dissemble with the Iewes he r Galat. 2 14. reprooued him to his face so did Nathan the Prophet Dauid after hee had sinned It is a witnesse infallible of our loue in that we admonish our Bretheren and suffer not sinne vpon them It shall bee a precious balme that shall not breake their heads On the other side as we are to iudge the best of others and to admonish those that fall and offend so we ought not to thinke that they hate vs that shew vs our faultes or that they are our enemies that reprooue vs. A sharpe reproofe is more hardly digested then a bitter pill is swallowed We desire for the most part to be soothed and flattered in our sinnes and to haue soft pillowes sowed vnto our Elbowes that we may sleep in sinne without controulment and so runne into destruction without trouble and with much ease Neuer were there more miserable times then these ate in the which wee liue Hee that reprooueth maketh himselfe a prey and he that is reprooued stormeth and rageth at the matter as if hee had receiued a great iniurie and as if men had gone beyond the bounds of their Calling But if there be true Wisedome in vs wee must regard those that do admonish vs in the Lord. Vse 4 Lastly seeing it is our duty to hope and esteeme the best one of another let this be acknowledged and confessed of vs that we must iudge of no man before the time we must take heed of rash iudgement according to the rule of Christ Å¿ Math. 7 1 2. Iudge not that ye be not iudged for with what Iudgement yee Iudge ye shall be iudged and with what measuee you mete it shall be measured to you againe Likewise our Sauiour in the parable of the Housholder which went out at the dawning of the day to hire Laborers into his Vineyard signifieth That God calleth at all houres and times of the day some at one time and some at another according to the good pleasure of his owne will We must despaire of no mans saluation but hope the best of them that God will giue them repentance to come out of the snares and subtleties of the Deuill whereby they are holden captiues to do his will This offereth vnto vs these three Meditations First it is a comfort to those that at the last are brought to repentance No man is excluded from grace in this life and from glory in the life to come that turneth vnto God with all his heart The Theefe vpon the crosse was receiued to mercy they that were called at the eleuenth houre and laboured but one houre had their peny It falleth out oftentimes t Math 19 30. and 20 16. That the last are first the first are last Let none despaire through the greatnesse hainousnesse and multitude of his sins but rather make hast delay not the time to put off from day to day considering how ready the Lord is to imbrace him to receiue him to forgiue him Secondly albeit the gate of mercy be set wide open for all penitent persons yet this ought not to harden mens hearts in carelesnesse and securitie For the vngodly that continue in their sins haue no defence for themselues and their presumption
eies by bowing downe the knees and such other gestures as testified the sequestring of all their thoughts from the earth and earthly cogitations and the bringing of all their mind to the meditation of heauen and heauenly things Secondly we haue need in prayer of perseuerance continuance Wee must not giue ouer and wax weary It pleaseth the Lord oftentimes to defer to heare to helpe vs not that he neglecteth vs or forgetteth vs or wisheth our hurt but to exercise our Faith by delaying Wherefore all rash presumption ought to be far from vs which dareth to prescribe vnto God either the time or the maner of our deliuerance and of granting our requests It is our duty to wait patiently vpon the Lord and to refer vnto him the meanes and maner of helping of vs. The woman of Canaan n Math. 15 22. is a notable example to teach vs to continue in prayer euen then when wee seeme to haue the repulse and deniall The Widdow in the Gospell is a o Luke 18 1 2 worthy president to this purpose to moue vs to this perseuerance and not to giue ouer Lastly we must beware that we aske no more then God giueth vs leaue to aske in his word We must require those things that are fitting vs to craue and beseeming God to grant Many men neuer consider these things but are rash and heady in their petitions regarding neither what he in goodnesse and Iustice can giue neither what is profitable for themselues to receiue Some craue riches to spend in lust and riot other wish for strength to be reuenged of their enimies p Rom. 12 21 whom they ought to receiue with goodnesse Others are not ashamed to ask foule and filthy things which one would blush to aske of a mortal man which the Heathen q Pers Satyr 2. themselues haue condemned These are the causes why our prayers are not heard because we aske amisse and do not submit our willes to his will Our wils are carnall and corrupt his will is pure and holy and the rule of all righteousnesse The 3. thing required in prayer The third point to be obserued in prayer is that it proceed from an humble and contrite heart If pride do compasse vs as a Chain and an high conceit of our selues possesse vs we are deceiued if we suppose to obtaine anie thing at the hands of God A proud Begger is hated of God and scorned of men There can nothing be seene more deformed and despised then a poor man that is proud There is nothing can worse sort together then a proude heart and a beggers purse God euer-more resisteth the proud and giueth grace vnto the humble and lowly The Prophet Dauid declareth this Psal 51 16 17. Thou desirest no Sacrifice though I would giue it thou delightest not in Burnt Offerings The Sacrifices of God are a contrite spirite a contrite and a broken heart O Lord thou wilt not despise We must learne therefore truely to feele our owne pouerty and misery let vs consider that we neede all things that we aske and so ioyne an earnest and feruent affection and desire of obtaining Indeed wee cannot alwayes haue a like feeling but wee must alwayes striue against deadnesse of heart and dulnesse of spirit Let vs shake off all vaine-glory and pride and giue all the glory to God as the poore Publican did in the Gospell Thus haue the faithfull done r Psal 143 2. Dan. 6 17. Esay 64 5. Ier. 14 7. as appeareth in Dauid Daniell Esay Ieremy We must not bee like the proud Pharisie Å¿ Luke 16 11. that stood vpon his owne righteousnesse and condemned other of wickednesse and prophanenesse Let vs also come with Repentaunce not onely crauing pardon for sins past and making an humble Confession of faults present but desiring grace to be strengthned in time to come Lastly let not our prayer be a lip-labour for forme and fashion sake but earnest and feruent When Saneherib inuaded Iudah and besieged the strong Citties and thought to win them for him-selfe Hezekiah and the Prophet Esay with him t 2 Chr. 32 20 cried to heauen Thus doth the Prophet Ieremy speake u Lam. 2 19. Arise cry in the night in the beginning of the Watches poure out thine heart like water before the face of the Lord lift vp thine hands toward him c. Heerunto accordeth the Apostle Rom. 8 26 27. The spirit helpeth our infirmities for we know not how to pray as we ought but the spirit it selfe maketh request for vs with sights which cannot be expressed but he that searcheth the hearts knoweth what is the meaning of the spirit for he maketh request for the Saints according to the will of God Thus it appeareth out of the practise of the Prophets Apostles what kinde of prayers God accepteth True it is they auaile much howbeit they must be feruent Cold prayers turne into sinne and neuer bring with them any blessing We will seeme to drawe neere to God and to honor him howbeit it is only with our mouths and lips which is a vaine woorshipping of him We will needs cal vpon his name but our prayers freeze betweene our teeth and are vttered without zeale These are they that pray but it is in such sort as if they neuer meant to speed If a Child should craue any thing of his parents in that manner they would take them-selues to bee abused The fourth thing required in prayer The 4. thing expressed in the former description of praier is that it must be put vp in the name of Christ Iesus He is the Mediator of the new Testament he standeth between the wrath of his Father vs he maketh continuall intercession for vs. If then we would haue our prayers accepted we must come in his name he is the High-priest of our profession he offereth them vp vnto his Father who accepteth them not for their woorthinesse but for his worthinesse not for their merits but for his merits as wee shall shew farther in the Doctrine following In his Name did the Fathers come to the Throne of Grace and presented their prayers before God assuring themselues to bee heard for his sake This is manifest in the prayer that Daniell maketh Chap. 9. 17. Now therefore O our God hear the Prayer of thy seruant and his supplications and cause thy face to shine vppon thy Sanctuary that lyeth wast for the Lords sake He acknowledgeth Christ Iesus to be the heire and Lord of all things in whom and through whom God would accept his praiers This we might farther Å¿ 1 Sam. 3 21. 2 Sam. 7 21. shew by other examples yea it is taught vs by the mouth of Christ himselfe t Iohn 16 23. Verily verily I say vnto you whatsoeuer ye shaâ—… aske the Father in my name he will giue it you As no man can come to the Father but by him so no man can obtaine any thing but by him