sweet Bird mourns when it hath such a stone hung at its leg which keeps it from being upon the wing to which it hath such a natural propensity But the hireling thinks much at the work it self which he hath no inward delight or complacency in and that when not otherwise hindred but by his own wilful averseness and hence it is and from want of an heaven-born inward principle which might naturally mount him thitherward whilst for fear or shame or natural conscience or the like extrinsecal motive he is forced to it all is up the hill and then as weak and unsound bodies climbing up the mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they so he pants and blows fast but gets up very slowly and untowardly till at last he tumbles down headlong into deepest gulfs of sin which naturally he delights to swim in and so with Judas goes into his own place Acts 1. 25. 4. From this freedom and delight in natural agents proceeds frequency in their operations That which I delight to do I do often and what is natural is frequent How reiteratedly doth the heart and pulse beat the fountain bubble and one wave in the Sea come on in the neck of another Nature is no slug but like the good housewife is up every morning and afresh resumes her task and perpetuis vicibus turns about her wheel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. James calls it So the sun doth not like Jam. 3. 6. the Persian King or great Mogul to keep state appear abroad but seldom on some high dayes or great Festivals but every morning as the bridegroome cometh out of his chamber and every day Psa 19. 5. repeats his race and for the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Solomon Eccles 1. 6. most elegantly expresseth it it whirleth about continually and returneth again according to his circuits or as Broughton rendreth it the wind whirleth whirleth walketh and into his circuits returneth the wind Nor are the breathings of the Divine spirit less restless and uncessant where he breaths freely God in his own nature is a pure act and therefore continually acting My Father worketh hitherto and I work saith our Saviour John 5. 17. and so doth his spirit too The Divine Nature is continually acting in the government of the world nor is it less operative in the believers heart being in the place before cited a well of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense expressing a continued act of springing and bubbling up and so working out sin as the troubled fountain doth defilement The Divine Nature is continually offering up a judge sacrificium a daily sacrifice to God David morning and evening and at noon Psal 55. 17. even seven times a day Psal 119. 164. Paul had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no rest or relaxation or intermission either in his flesh or spirit 2 Cor. 2. 13. but would spend and be spent in the service of God and his people 2 Cor. 12. As of Baruch Nehem. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. There was much of God and of an heavenly Divine Nature in those worthies who as the heavens were in a perpetual motion And although this height and degree many that are truly godly according to their lower attainments and less participation do not it may be shall not here rise up to till they arrive there where they rest not day and night saying Holy Holy Holy c. yet whereever this Divine life is the man is breathing Rev. 4. 8. and the pulse beating though in some sick fits sometimes too slowly and very weakly even when asleep the heart is waking and Cant. 5. 2. silently working But if on the contrary instead of this frequency such intermitting pulses and Syncope's be frequent the case is very dangerous but if always stone-still or but very seldom and only in some few good moods at a Sacrament or a searching Judgment on our selves or others we faintly move God ward here is dead nature no quickning spirit an ominous Comet that sometimes in an Age appeareth to be gazed on and forebodes some evil no Sun of Righteousness here which ariseth every morning to run his daily course like a mighty man that faints not Which leads to 5. The fifth Particular For Nature as it is frequent and instant in its work so it is also constant nay groweth stronger and quicker towards the end of its motion The stone in its natural motion downward if not hindred stayeth not till it come to its centre and the nearer it cometh to it it moveth the faster This Divine Nature is heavenly and therefore moves amain heaven-ward up the hill and yet finally stops not is a spring of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 springing or leaping up and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to everlasting life in the place now so often mentioned and which hath helped us in most of these Particulars I deny not but this well by earthly cares and other occasions may for a time be stopped that it floweth not so fully out as the Philistims stopped Abrahams wells with earth but that it did not so dry them up but when Isaac digged them again they gave out their water as formerly Gen. 26. 18. Hindrances and stops from within and without the man of God may have in the way of God but no total intercisions no final Apostasies but when at liberty he mounts up with wings Isa 40. â—1 as an Eagle runneth and is not weary walks and doth not faint And therefore for trial as the clock which for a while goeth right but when weights are taken off stands still and moves not sheweth that it 's not natural but an artificial piece of workmanship so seem we to move never so fast in the ways of God if when outward compulsion and motives cease we stand still or go backward it plainly sheweth that all was but an artifice and nothing of this Divine Nature which as in God is eternal and unchangeable so as it is in his Children as the seed it is begotten of 1 Pet. 1. 23. is incorruptible and immortal But yet in us it may have its stops for a while and partial intermissions as when there is life yet in sickness and fainting fits the puâ—se may be very weak and sometimes intermitted But even in that Case 6. In Nature there is a principle of recovery as Eutychus though Principium as constitutionm so restitutivum taken up dead yet because life was in him came again to himself Act. 20. 9 10 11. The Seed though corrupted under-ground yet at last sprouts out again and the live-spring though for the present defiled with filth cast into it yet by little and little is still working out that pollution and rests not till it hath wrought it self into its former clearness Such falls and defilements may a live Christian a Saint sometimes fall into as David Peter and others but as you read of their falls so
Helias To this ignorant zeal referr rash zeal when without due consideration of particulars on the sudden men engage and rush upon action Moses anger we read waxed hot when upon his coming Exod. 32. 19. down from the Mount he saw the golden calf and the people dancing and though his sudden breaking of the tables upon it was ordered by God to convey a good Moral to us yet that passionate hastiness it may be had a touch of this Rashness or if not as some See Calvin in locum Chrysestom Hierom Ainsworth conceive it had not yet that of Israels sudden resolution of going to war against the two Tribes and half Josh 22. 12. and against the Benjamites Judg. 20. 8. had in it too much precipitancy Hitherto refer also all indiscrete zeal when not managed with sobriety and wisdom as Psal 112. with zeal v. 1. is joined discretion v. 5. but so weakly and indiscreetly with such antique looks and gestures such foolish attempts and actions as makes all ridiculous And can that which is so justly unsightly to men be in it self or make us pleasing in the sight of God No remember the four beasts Revel 4. 8. had alas oculatas their wings full of eyes which zelum cum scientia ac fide conjunctum designavit Mede as one well upon that place The wings expressed zeal but the eyes in them wisdom and knowledge to guide it as John Baptist was not only a burning but also a shining light John 5. 35. But yet more burning than shining Fervor ei quodammodo substantialior videtur as Bernard saith of him and this withal Serm. 3. de verbo Isaiae p. 68. Lucet Joannes tanto utique clarius quanto amplius fervet tanto verius quanto minus appetit lucere as when David◠heart was hot yet his tongue was silent Psal 39. 2 3. there had need be light as well as heat else there will be more of the smothered heat of hell than of the kindly warmth of heaven in it especially if Secondly It wants sincerity as well as knowledge for the ground-work and carrying on of it as when in hypocrisy and out of design it 's wholly or in part counterfeit for our own sinister ends worldly advantage vain-glory and applause and accordingly managed with pride and ostentation In all which Jehu's zeal was grosly faulty when pretending God his eye was on a Kingdom and yet would have mens eyes on him as a great zealot Come and see my zeal for the Lord 2 Kings 10. 16. This the Pharisees zeal was also deeply guilty of that they might be seen of men and Matth. 6. ◠5 10. have glory of them of which also Luther accused the Monks and Friars of his time that were very loud and seemed to be exceeding zealous but it was rather for their Paunch than the Pope whilst he said of himself At non eram it à glacies frigus ipsum in defendendo Papam his zeal for his then-Religion was more plain and honest hearted whilst theirs was selfish and counterfeit which is so far from commending us to God as it justly makes us abominable both to God and Man Too costly a paint to be laid on so rotten a Sepulchre that zeal that noble spark which is the flower vigour spirit and quintessence of all the affections should be so debased as to be prostituted and made a stalking-Horse to such poor and low projects that divine flame to be only a torch to give them light more speciously to go about their works of darkness The Apostl◠gave it too good a Name when he here called it dung not only to be lost but with detestation to be cast away that we may win Christ 3. And the like we may say of our zeal if it be not principled and guided with love pity meekness and moderation For how should love be absent from our zeal which is the chief ingredient of it It being intense love of God and our Brethren that should make us zealous for him and against any practice or person so that it should not burn up our compassion and meekness even towards them against whom we are so zealous The fine flower of the meat-offering in the law was to be baked we heard in the frying-pan which the Ancients I told you said typed out zeal but it was to be mingled with oil Levit. 2. 7. by which the same Authors would have us understand meekness and gentleness which should always go with our zeal the better to temper it as the hot heart in nature hangs in water the better to cool and moisten it And as our Saviour sent forth his disciples by pares so he suted them when he joined a zealous Luther and a meek Melanchthon together and so the hard stone and the soft morter built up the wall the sooner as before a zealous Elijah and a meek Moses were speaking with Christ in the Mount It 's into the Mount to a great height that we then get when such a Moses and an Elijah Matth. 17. 3. meet if we be meekly zealous especially if they meet and speak with Christ if they be truly Religious and Christian not only with whom but in whom a Moses and Elijah fully and transcendently met Highest zeal you 'l say when you see it eating him up whilst he whips the buyers and sellers out of the Temple John 2. 15 17. But you must say too and most compassionate pity and meekness at the same time when you read Mark 3. 5. that whilest he was most angry and you never expresly read him angry Exod. 32. 19. Levit. 10. 16. Numb 12. 3. Berengosius in Bib. Patrum Tom. 2. p. 556. but there yet even then and there you read too that out of compassion he was grieved for the hardness of their hearts as Moses we sometimes find very angry in the cause of God and yet the meekest man upon earth as the same spirit which appeared upon the Apostles in the resemblance of fire Acts 2. 3. descended upon Christ in the likeness of the meek dove Matth. 3. 16. If therefore on the contrary our zeal instead of love be imbittered with hatred and malice it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter zeal as the Apostle calls it James 3. 14. zelus amaritudinis non amoris as Divines speak the one of which is to be blown up but the other to be put out and quite extinguished Or if it be inflamed into discontent a touch whereof David had when his heart was hot and glowed Psal 39. 3. and Ezekiel when he went on God's errand but in the bitterness and heat of his spirit Ezek. 3. 14. or Rage and Fury that like Solomon's mad Prov. 26. 18. man it casts fire brands arrows and death Boanerges thunderclaps all devouring words and actions as zealous Jehu used to drive 2 King 9. 20. Luke 13. 14. Act. 5. 17 33. 7. 54. 13. 45. 22. 23. furiously and those
〈◊〉 may ever have the upper hand Prefer Jerusalem above our chief joy Psal 137. 6. Love all men as men as the Prophet saith Hide not thy self from thine own flesh Isa 58. 7. but yet so as to love them most with whom we have one and the same spirit 1 Cor. 12. 13. Honour all men but especially Love the brotherhood 1 Pet. 2. 17. Let at least humanity prevail with us to esteem and love all that with us partake of humane nature for so far we love our selves but so as to put more abundant honour on them who are made partakers of the divine nature for so we shall love God in them SERMON XVIII ON 2 PET. 1. 4. BUT that We may have this honour and love it will be Preacht at St. Maries June 21. 1657. Vse 3. required that we examine our selves whether we have attained to this true ground of it this truly honourable state of being made partakers of the divine nature Wherein that consists hath already in the general been declared in the former doctrinal explication the main of it was that divine grace was this divine nature Pelagius heretically called humane nature grace we may piously and truly call saving grace divine nature to be Godly is to be God like God is holy just wise good spiritual heavenly and it is his very nature to be so And he that is of such an heavenly spirit and carriage although nil humani à se alienum putat yet totus divinitatem spirat though otherwise he be a poor weak man subject to humane infirmities yet by this his conformity to God he is raised to divine perfection As the eye of faith under all that bloud and spittle saw on our Saviours face his glory as the glory of the only begotten Son of God full of grace and truth John 1. 14. so the same eye under the mean outside of him who hath filled out of Christs fulness his measure of grace and holiness even grace for grace beholdeth with awful reverence and complacential love bright rayes and reflexions of divinity In his heavenly discourse it saith Non vox hominem sonat there is more than a man God speaks in him as Junius thought In ejus vitâ of that poor godly man who was one means of turning him from his Atheism And when it beholds his holy and heavenly conversation though it do not say with the Lycaonians Acts 14. 11. that Gods are come down to us in the likeness of men yet though but an Idiot he will report that God is in him of a truth 1 Cor. 14. 25. But enough of this in general Let us rather for our better direction consider some particular properties of this Divine Nature by which it may be discovered and manifested some from that it 's called Nature and some from that it 's stiled a Divine Nature 1. Nature is an inward inbred principle In natural bodies it 's ordinarily defined to be principium motûs quietis and so this Principium motûs intrinsecum Aquin. 1. 2 ae q. 10. a. 1. corp divine nature in a gracious spirit is an inward principle of power and act the spring that in this divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sets all the wheeles a going like the spirit of the living creatures in the wheels Ezek. 1. 20. In this sense our Saviour saith that the water which he giveth to the thirsty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be in him but what a well of water springing up to everlasting life John 4. 14. not a Cistern which hath all its water from without put into it It is so indeed as it hath all from God but in regard of outward supplies such a well it is that hath such a spring in it as from it self is continually bubbling and springing up to everlasting life It 's no artificial engine to spout out that water which it had not of its own but a true natural fountain that poureth out of what springeth up in it self Jer. 6. 7. as in the creation the herb brought forth seed and the tree fruit after its kind Gen. 1. 12. from its innate seminal vertue its inward natural temperament and constitution and the stone moveth down to the center and the sparks fly upward from their Job 5. 7. natural propension nature being that ingenita rei vis potentia quâ ipsa à seipsá movetur so in this new creation where there is a Divine Nature there is something within not only a blaze in the lamp but also oyl in the vessel Matth. 25. 4. an inward principle which sets the soul in motion to God and heaven these divine sparks naturally fly upward as it 's said of Timothy Philip. 2. 20. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did genuinely and naturally care for the things of God and his Church and Job said of himself that the root of the matter was in him Job 19. 28. contrary to what is said of the stony-ground hearer that he had not root in himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. 21. which is the broad difference between a true born child of God and a formal hypocrite the one flutters and makes a great stir in the things of God but God knows and he himself knows and feels there is no inward vital principle that sets him on work nothing from within unless vain-glory or other finister â—imes and intentions which are only corrupt nature but usually all is from without either the applause or frowns of men and the one as the wind drives about the millsails which else would stand still and the other as those Trochlerâ— or water-works force the water upwards which else would lie below or fall downward But O friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he laid of Plutarch the dead statue which he could not make stand by it self there must be something within that goes to a divine nature an inward principle of Divine life and love which without these pullies and plummets sets the wheels of the soul on going God-ward Doth not even nature it self teach you saith the Apostle in that case 1 Cor. 11. 14. and doth not the Divine nature it self where-ever it is in truth from an inward principle and pondus animae prompt and incite and carry you out towards God in communion with him and obedience to him as Act. 18. 5. it 's said of Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was pressed in spirit occasioned by the Jews obstinacy but there was a spirit within him that pressed him to it But here take a double caution when I speak of this inward principle it is not with our Enthusiasts so to cry up a Christ within them as to cry down a Christ without them indeed without them because never truly in them Christ indeed dwells in our hearts but it is by faith Ephes 3. 17. and that is both brâ—d and fed by his word and ordinances Rom. 10.
the Text In your Patience possess ye your Souls Superaddenda Should our Spirits sometimes grow hasty and not willing patiently to wait God's leasure Consider 1. That God's Retribution will be full 2. The day of it certain Hab. 2. 3. Heb. 10. 36 37. 3. Though it stay yet let this stay our Stomachs That necdùm vindicatus est ipse qui vindicat Christ himself who hath been more wronged than we and who will at last fully vindicate both himself and us is not yet righted but to this day he waits till his Enemies become his Footstool Heb. 10. 13. And therefore be not so bold to desire that the Servant should be served before his Lord Nec defendi ante Dominum servi irreligiosa inverecundâ festinatione properemus Cyprian S. 15. Dr. Hammond on Matth. 10. Annot. f. makes not this a Precept but an Assertion or Prediction that there was no such way to keep or preserve their lives from that common destruction coming on the People of the Jews as persevering faithful adhering to Christ Patient Men are the only Free-holders Their Comforts forfeited to God their Lord Who can best keep them for them Surrendred by them Purchased by Christ And as the Philosopher's Scholar who having given himself to his Master to teach him when taught was by his Master given back again to be his own Man SERMON XXXIV GEN. 49. 18. I. Sermon Preached at St. Maries in Stur-bridg fair time Sept. 8. 1650. I have waited for thy Salvation O Lord. THe dying Swan's Song though now found to be a Fable Brown's vulg Errours yet if moralized of a dying Christian may oftentimes prove a real Truth for whereas the dying Man's Breath useth to savour of the Earth whither he is going the believing Soul then especially breaths Heaven to which it is then ascending Some Books which contain Apophthegmata morientium tell us how when their Tongues Mylius faulter in their Mouthes they are wont to speak Apophthegmes but in God's Book we find them uttering Oracles What a sweet Breath and Divine Air was that in old Simeon's Nunc Dimittis Paul's farewell-Sermon Acts 20. had such a ravishing Luke 2. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it that they could not then hear it without weeping nor can some yet read it heedfully with dry Eyes Above all in that ultimum vale of our Saviour's to his Disciples before his Passion John 14. 15 16 17. The Sun of Righteousness a little before its setting shone out most Gloriously This in the New Testament And for the Old what heavenly strain 's do you meet with in Hezekiah's ultimus singultus Isa 38. in David's verba novissima 2 Sam. 23. in Moses his Songs a little before his death Deut. 32 and 33. and in Jacob's before his as in this whole Chapter so especially in this Text in which the Divine Soul as the Bird before fainting in the snare breaks through it in an abrupt expression and having got it self a little upon the wing as it were on the sudden bolts up Heaven-ward in this Divine Ejaculation I have waited for thy Salvation O Lord. Here in Jacob's blessing of Dan we find it but how it should come there what coherence it hath with the foregoing words that 's the question and some think a difficult one So Pererius Quae occasio hujus abrupti sermonis c. Calvin Perobscura est haec sententia multiplex interpretandi ejus ratio Some satisfy themselves with this that the Spirit of God will not be tied to our Artificial Methods as too low and pedantick for him to be confined to who both acts and speaks like himself like a God i. e. with greatest freedome And therefore as his Illapses are sudden and his impulses strong Act. 2. 2. so the ventings of them answerable as the Spirit gives utterance v. 4. and it may be never more abruptly than when those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. are utterred and so the Soul now full of God and breaking for the longing it hath to him as Psal 119. 20. cannot always keep rank and file but breaks out to him and is glad to get to him though not in a methodical way And so it is in all strong workings of Passion Love Fear Joy and Desire c. Expressions sudden abrupt for so Passions are and their Expressions accordingly So Judg. 5. 10. on those words Then shall the People of the Lord go down to the Gates Mais thus Videtur hoc hiare c. ut pote ex affectu dictum affectus enim non servat ordinem sed plerumque evagatur In such a rapture Jacob's Soul might here be caught snatcht to God without being led to him by coherence or the thred of the foregoing discourse Zuinglius thinks that this Text might be versus intercalaris and only added to make up the verse in this Divine Poem Others rather think that after the manner of weak fainting vide Pareum Oleastrum old Men or sick Men who are wont whilest they are speaking sometimes out of faintness and sometimes out of devotion to pause and to interpose sighs and prayers so old Jacob here spent with speaking relieves his spent Spirits or rather pours out his fainting Soul into God's Bosom in this parenthetical ejaculation I have waited for thy Salvation O Lord. But the first verse of this Chapter tells us that the whole is Prophetical of what was to befal them in the latter days And accordingly some apply it to Judas whom they make Ambros de benedict Isidore Gregor Moral 34. that Serpent in the way in the foregoing verse Others to Antichrist whom so many of the Ancients thought should be of the Tribe of Dan and that Jacob foreseeing what havock he should make of the Israel of God as they expound the former verses cries out in this for Christ and his Salvation But this conceit of this Dan-Antichrist with due Reverence to those Ancient Authors by some of even the Papists themselves is held * Tostatus uncertain by others of them †Oleaster Bellarmine acknowledgeth this Text doth not evince it de Pontif. Rom. lib. 3. c. 12. fabulous and therefore seeing they are sick of it we have no cause to be fond of it To omit other particulars I insist on these two that Jacob 1. Foreseeing both the sins and miseries which his other posterity and especially this Tribe of Dan should fall into by Faith looks up to God for Salvation and Deliverance which was especially effected by Sampson a Judg of that Tribe and he very fitly compared to that Serpent in the way and Adder in the path c. 2. And yet foreseeing notwithstanding this that Sampson should dye and Israel should lye under captivity and affliction and so Sampson's but an half-Salvation he did but begin to save Israel Judg. 13. 5 After the manner of the Prophets who See Junii Annot. in loc Christ as Sampson conquered
because a Servant is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rational tool in his Master's hand to be ad nutum Domini resigning up our Reason to his Wisdome and our Will to his Commands doing it willingly chearfully fully without contradiction or exception Frequently and sadly thinking of our Account Heb. 13. 17. which will be very great when we have so many besides our selves to reckon for and yet most certain and cannot be avoided Luk. 16. 2. Matth. 25. 19. And yet comforting and encouraging our selves in a faithful and joyful expectation and assurance of a faithful and bountiful Act. 13. 36. Lord's reward From Enemies Strangers yea from Fellow-Servants it may be envy and hatred derision opposition and the greatest injuries and mischiefs they can reach us but what 's all this to our Master's last Euge well done good and faithful Servant enter into thy Masters Joy Thus much of your Office as in reference to God in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You are but his Servants 2. Secondly Consider it in reference to his People so you by it are made Rulers of his houshold In which words two things 1. The place it self It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the houshold 2. The Institution of it and the investiture or putting them into it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made or constituted Ruler of his Houshold I shall briefly touch upon both 1. For the Place or Station Rulers of God's Houshold as he 2 Chron. 31. 13. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the House of God I confess the word is not here in the Original as it is there but 1. The Phrase in this place implieth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Houshold i. e. in place of Rule and Superiority over the Houshold as Gen. 41. 43. its said Pharaoh made Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all i. e. as our English rightly expresseth it Ruler over all the Land of Egypt according as it 's expressed Act. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Other places in plain words and full titles express it where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 1 Thes 5. 12. Heb. 13. 7 17 24. Act. 20. 28. words partly in Scripture and partly in other Authors given to Princes in Common-Wealths to Generals Captains in Armies to Governors in Families in all which there is an authoritative power of Rule and Government over them that are set under them They are called Rulers and that word commands Obedience Fathers and that speaks Authority Elders and such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Senate hath power Were it but only Shepherds and Stewards as he that is here Act. 20. 1 Cor. 4. 1. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Luke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that tells that although like the Centurion Matth. 8. 9. they be under a Superior Authority yet as such they have others under theirs Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 13. 34. but not taken for an ordinary Porter but servus atriensis a Steward that hath the Keys of all as Isa 22. and yet as Porters to let in and keep out of the House of God and from his Table Eveâ—â—â—ey who most of all raise up the Authority of the whole Church as the immediate and first Subject of Church-power as totum and finis do freely grant the Exercise of that Power in some things as only vested in the Officers and in some other things in them especially But the Duty of this place especially of this day is not to dispute Controversals but to exhort and urge Practicals And therefore in that God by this Office hath advanced you Vse 1 so high as to set you over his Houshold Be exhorted so far to know your Place and the dignity and worth of it as not to be ashamed of it nor to be babished in the Execution of it Take heed of such an height of spirit as to grow proud of it of which by and by but yet pray and labour for such a generous magnanimity of Spirit as may in some measure answer the worth of it and may help you with a Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free boldness of Spirit to manage it Great Men expect it in their Stewards and the great God requires it in his This Masculine Ingenuity was in Jehoshaphat in his Temple-work It 's said his Heart was lifted up in the ways of the Lord 2 Chron. 17. 6. and Nehemiah that unwearied and undaunted Repairer of Jerusalems ruines when the breaches were many and the rubbish that hindred their work much the strength of the Labourers little and yet decaying and the scorns insolencies and oppositions of Enemies very great and yet increasing how did he by Faith and Prayer raise up his own Spirit and by encouraging both Words and Actions endeavour to do as much for his Fellow-Labourers Chap. 4. and 6. Tricubitalis Paulus a low little Man for stature of Body and yet for lowliness of heart yet lower in his own Eyes less than the least of all Saints Ephes 3. 8. yet there was magnum in parvo With what an Heroick Spirit doth he carry on the work of his Ministry How doth the little Man stand as it were on Tiptoes when the Pride and Malice of false Apostles and others would have debased that Fastigium Apostolicum with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I magnify mine Office Rom. 11. 13. Yours is nothing near so high yet whilst it is over God's Houshold too high to be trampled upon by the foot of Pride which yet it is and will on purpose be more if Enemies once perceive that their Scorn and opposition can baffle you into a degenerous Despondency whom this height of your Office should set above any such Indignities A Luther's Courage with a Melancthon's Meekness make between them a fit temper for a right Church-Man Although what I have herein said perhaps is not enough to raise some of our Spirits yet it may be to some is too much who will think I preach that Pride which out of their Charity they say we will practise And therefore because it is a Duty of Humiliation we are now upon I shall rather press Humility And that as from the former Particular because by our Place Vse 2 we are Servants so also even from this because that by it we are set over Gods Houshold For though the Station be High yet be not high-minded but even therefore the rather fear Lower thy Sail the higher the Wind is In Ezekiel's Vision we read the Rings were so high that they were dreadful Chap. 1. 18. As the higher we are the more we tremble when we look downward The height and weight of your Places though it may make an empty pragmatick spirit Proud yet when well considered strongly engageth them that are better advised to be Humble Watchful Fearful As for Instance Are we over Gods Houshold 1. It
comfort when you are to give up your Account you be groundedly assured that your Office is of God and your Call to it by God that in both respects whether you be Ministers or other Elders it is God that hath made you Rulers over his Houshold 1. For us that are Preachers that our Office is of God I hope we are not in doubt nor to seek for proof of No. As long as we understand and remember what the Apostle saith Ephes 4. 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And he gave some Apostles some Prophets some Evangelists some Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry c. No Socinian or other Sectarian will ever make us call it in Question You that are assisting Elders have had your Place and Employment formerly decried and to this very day questioned as for a long time forgotten in the Church nor so fully and clearly held out in the Word and therefore as the Man in whom the evil Spirit was said Paul I know and Apollos I know but who are ye Acts 19. 15. So some almost out of a like evil Spirit are ready to say Pastors I acknowledg and Teachers I allow but who are ye And therefore you have the more need to be fully grounded in this main Point that your Office is not only Permitted and Allowed but directly Instituted by Jesus Christ For whatever others hold I for my own part must freely profess my Thoughts that if by your Place you have as Officers of the Church a share and Interest in the Government and Censures of the Church in ordaining Ministers admitting Members and in casting out and Excommunicating scandalous Offenders things all of them so material and essential to Church-Communion and so purely Ecclesiastical nothing less than a Jus Divinum and a true and proper Institution of Jesus Christ will groundedly Warrant you to take upon you such an Office and to manage such an Employment Nothing is to be at the Master of the House his Appointment if the great Officer and their chief Employments upon which all the Government and Welfare of the whole Family depend be not Neither the Time nor the Duty in hand will permit at present a clearing of your Title But it doth call upon me to call upon you to get it cleared in your own Consciences The Priests the Children of Hobajah who out of Ambition had married into Barzilla'is stock and would be called by his Name when they sought their Register and it could not befound in Aaron's Genealogy they were as polluted put from the Priesthood Nehem. 7. 63 64. And lest such a Non est inventus be returned you have great need to search the Scriptures the Rolls and Registers in which all such of God's Charters and Commissions are recorded and if in 1 Cor. 12. 28. in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governments you can distinctly spell your Ruling-Power you have in the beginning of that Verse God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath set in his Church and that speaks plainly an Institution or if in 1 Tim. 5. 17. you can truly and satisfactorily make out Elders that Rule well to be distinct both Persons and Officers from them that labour in the Word and Doctrine you have that which your Faith and Practice may safely build upon from that place in which God provides for their Honour and Maintenance and that in a Church-way which he would not do if they were our Creatures and not his own Ordinances for how should we dare to think what I am though in way of abhorrency afraid to utter that our heavenly Father should keep our Bastards Thus make sure in the first place that your Calling and Office be of God 2. And as sure that your particular calling to it be from God also that he made the Seat and then set you in it that you did not run before you were sent that neither greedy desire of gain in Jer. 23. 21. Ministers or a busy pragmaticalness or a tickling Itch after applause and domination to be accounted some great doe-littles do prick on them or other Elders but that God after he had in some measure fitted them hath inwardly inclined them and brought them to Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 15. Or in case of a Moses Jeremiah's and Ezekiels averseness either some overpowering work of God's upon our Spirit or over ruling providence in our way hath thrust us out to be Labourers in his Harvest Matth. 9. 38. and the wants of our Brethren have with the Man of Macedonia to Paul cried to us Come and help the Acts 16. 9. vote and mission of some and the welcom reception and giving of the right hand of fellowship from others have drawn us ab-inter sarcinulas as once Saul though in another sence than he was to be Rulers of his People In this Exhortation I am the more serious 1. As on the one side because of our very uncomfortable walking in this way if we halt in this particular It 's error in fundamento a fault in the first Concoction Were it no more than an unsetled hesitancy or a scrupulous doubtfulness of our Minds that either the Calling it self is not of God or that we are not called to it by God it will be like Gravel in a strait Shoe will pinch and make us tread very gâ—ntly and tenderly when we walk fair and easily in evenest ways but will make us halt quite down and give out wholly when we are put to it in rough and hard ways will make us fall short of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free boldness which is requisite for the through carrying on of our work When we seem to have the most assistance from God and least opposition from Man yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Man that hath some inward defect is faint within by the warmest Fire and in the cheariest Sun-shine as the Man though at a marriage-Feast yet when he could not answer that question Friend how camest thou in hither is said to be left Speechless Matth. 22. 12. But suppose at some special times and in some heavy pull and great strait of our employment God should seem to frown and the World and 〈◊〉 should indeed rage as the former we may often deserve and the latter we may be sure of what chear is like to be then if as it was with Elijah now in a Wilderness and as many think out of his way the Angel again and again haunt him and ask but what dost thou here Elijah 1 King 19. 9 13. If in such a strait our own Consciences gagg us and such misgiving thoughts rise up within us I fear my work is not the work of God or that I am not the workman appointed to it by God and so though Men blame me yet God doth not thank me though they unjustly oppose me yet he may most justly desert me with a quis requisivit haec