to increase and abound in loue one towards another and towards all men euen as we doe towards you To the end bee may establish your hearts vnblameable in holinesse before God euen our Father at the Comming of our Lord Iesus Christ with all his Saints WE haue here the practice of what was professed an earnest and deuout Prayer wherinto the Apostle breakes out vpon occasionall mention of his vsuall practice in that kind Wherein are considerable First the persons to whom it is directed to God the Father and our Lord Iesus Christ Secondly the matter of the request First his prosperous iourney towards them verse 11. Secondly their increase and abounding in loue verse 12. Thirdly the reason of this latter petition intimating the benefit they shall receiue by such their increase and abounding in loue verse 13. God our Father our Lord Iesus Christ direct c. In ancient Diuinitie the inference was fluent sith Christ partakes equally with his Father in the honour of inuocation Athanas serm 3. contra Arian therefore also in diuine Essence The honour equall therefore the excellency of Nature Secondly To which adde his participation of diuine office and propertie here also intimated by prouidence ordering the affayres of men is not the illation sound for the Deitie of our Sauiour r Iohn 1.3 By him all things without him nothing was made ſ Heb. 1.3 hee beares vp all things by the Word of his Power is therefore God with the Father blessed for euer Vse Build wee our selues in this Article against all Cauils of damned Arians This once ouerthrowne our faith is vaine and we are yet in our sinnes First Suppose Christ a meere Creature how canst thou be assured his obedience or passion was satisfactory for thee by right of Creation God hath absolute power ouer his creature to inioyn it any thing to be done or suffered the creatures because creatures stand bound to subiection Nothing was supererogatory in our Sauiour nor therefore satisfactory for vs in case these Heretikes bee teachers of Truth that Christ is a meere creature Secondly Neyther could we beleeue any thing hee did or suffered to be satisfactory to Gods Iustice The offence required an infinite satisfaction So could not Christs haue beene saue onely through the excellencie of his diuine person wherefore it is that wee are so often put in minde of t Heb. 9.14 1. Iohn 1.7 his Deitie giuing vertue to his Sacrifice Thirdly Besides it belongs to the Mediatour not only to merit for vs eternall Redemption but to protect vs by his Grace and Power till wee bee in possession of the purchased inheritance to tread Satan vnder our feet to destroy Death and Hell to iudge the World in righteousnesse to giue vs admittance into that Kingdome prepared and purchased for vs in his bloud Are these workes of a meere creature The World once groned to see it selfe become an Arrian Hieron the Patriarch of that Heresie God tooke away by a remarkeable vengeance The famous Councell of Nice cursed to Hell the Blasphemie it contayned Could wee thinke it possible in this cleere Light of the Gospell it should dare to peepe out amongst vs It seemes the father of lyes remembring how of olde it aduantaged his Kingdome hauing tryed his skill and malice in sowing Discords and Dissensions in matters of smaller moment to his no great aduantage hopes once againe to taint vs with Arrianisme if to no other issue yet to make our Church and Religion odious sith from amongst vs there rise vp men of peruerse mindes speaking so peruerse things But blessed be God that hath kept our Teachers from the least taint of that Heresie and stirred vp the heart of his Anoynted to fire out this Blasphemie from amongst vs. Gods people may yet be admonished to furnish and fortifie themselues in this mayne piller and foundation of faith their being none so firme but impudencie of Heretikes dares assay to shake Direct our way vnto you The first thing in the matter of the Petition is that God would please in his prouidence to order him a streight and prosperous course vnto them Obser So doe Gods Children wait for Gods hand to lead them and thinke those iourneyes prosperous wherein God is the Pilot. Saint Paul on this ground makes request for a iourney to Rome and defines it u Rom. 1.10 prosperous when it is according to the will of God In iudging of Gods direction eye must be had First not onely to the x Act. 16.6 7. ends intended whereon Popish Pilgrimages and such like dotages are founded but Secondly as much to our calling that we run not into praecipitia Protectiō is promised vs while y Psal 91.11 we are in our wayes Suppose thus when first some worke of our calling leades vs Secondly or z Gen. 12.10 necessitie Thirdly or such like occasion and oportunity cals vs from our station In a word when we can say Digitus Dei est hic Gods finger is our Mercury to point vs out our way Vse 1 I say then as IAMES a Iam. 4.13 Goe to now ye that say To day or to morrow we will goe into such a Citie c. without any respect to the prouidence or hand of God for that yee ought to say If God will and If it sort with his gracious pleasure and direction What is your life or what know yee what shall bee to morrow or how can ye promise your selues prosperitie or protection where Gods direction is neglected Not lesse blame-worthy are our superstitious Votaries or Intentionaries that walke out of Gods Church to the Shrines of Saints and that spectacle of Gods wrath the Holy Land The places they say affoord helpes and excitements to deuotion whereas the date of those Prescripts is long since expired Time was when Ierusalem and Mount Garizim were the places of worship but now the dayes are come wherein as our Sauiour neither in b Ioh. 4.21 23. Ierusalem nor in that Mountaine men should worship God but the true Worshippers should worship him in Spirit and Truth and c 1. Tim. 2.8 De Hierosolymis de Britanniā aequaliter patet aula coelestis Hieron ad Paulum de institut Monachi in euery place wee may lift vp pure hands free from wrath and doubting while the heart is cleane the affection feruent faith stedfast places and times are indifferent to priuate Deuotions Heauen is a Circumference the Earth the Center God is euery where nigh vnto them that call vpon him in sinceritie To these we may adde our curious Trauellers that to see fashions wander from Gods presence Vagabonds as Cain about the Nations d Gen. 34.2 Dinah her iudgement is vsually their portion their returne is with spoyle of bodily or spirituall Chastitie They will fetch vs strange Languages though it be from Babel with their owne confusion bringing home as Seneca once plainted Non solùm verba sed vitia
the holy Ghost and in much assurance as yee know what manner of men wee were amongst you for your sakes THree of Pauls euidences swaying charitie to iudge them Elect are here set downe First the power of his Ministerie Secondly the gift of the Holy Ghost connexed with it Thirdly the fruit of the Spirit full assurance of the Truth of the Gospell witnesses whereof he makes their owne hearts whereto he appeales for record Obser The prudence of PAVLS charitie is here worth our notice beleeuing nothing but by euidence Instructing our charitie to like wisedome in iudgement to be guided by reasonable euidences inioyning vs to beleeue no more of others then probable euidence may induce vs compare Heb. 6. vers 9. 2. Ioh. 1. vers 4. Philip. 1. vers 6 7. It is said indeed of charitie y 1. Cor. 13.7 It beleeueth all things is easie of beliefe and readie to be perswaded any good thing of another yet is it not foolishly credulous without reason and against euidence to thinke the profane holy When Peter saw in Simon Magus the signes of hypocrisie all his charitie would not affoord him commendation of sinceritie I perceiue saith hee for all this flourish thou hast made of Faith z Act. 8.23 thou art in the gall of bitternesse and in the bond of iniquitie And Paul himselfe that by precept and practice so much commends charitie and in charitie credulitie yet sticks not to say of Hymenaeus and Alexander they a 1. Tim. 1.19 20. had made shipwracke of Faith for hee had no reason to beleeue Faith could bee there where was no conscience nor care of holinesse It is a strange kinde of charitie I haue heard of in Vse 1 some men perswaded that though Pagans and Infidels shall be damned yet not any Child of the visible Church shall perish a strange rule for charitie to walke by in iudgement of Election to bee borne in the Church is now become a marke infallible of Election to life what is then become of that of IOHN BAPTIST there is not onely Wheate but b Matt. 3.12 chaffe in the floore whose portion is vnquenchable fire It is not to be doubted but the Children of the Church haue some of them c Matt. 11.23 24. greater damnation then many Aliens that know not God Secondly not much vnlike is their errour and imprudence Vse 2 that for outward conformitie sake to workes of Religion in like blindnesse of loue allow to those they fancie opinion of soundnesse yea of zeale also for God A religious zealous Gentleman for a frequent hearer of Sermons though in the meane time the tongue be taynted with common swearing the body with foulest vncleannesse the hands with violence and oppression I say not much of other things but thus I thinke I may iudge A common outragious swearer hath no soundnesse in him of the feare of God d Iam. 5.12 Sweare not at all said the Apostle lest yee fall into hypocrisie as if the custome of swearing did cast out all sinceritie and the ouer-much familiaritie with the Name of GOD in that kind emptie the heart of all feare of his dreadfull Name and made vs meere Formalists in Religion Thirdly this also affoords vs iust Apologie and answere Vse 3 to that vsuall imputation of censoriousnesse and rash iudgement charged on vs by profanest men when wee pronounce onely the sentence passed by GODS Word vpon their actions forsooth we must as Abraham beleeue aboue hope and iudge quite contrary to our euidence We must beleeue the heart is chaste when the mouth fomes out nothing but filthinesse and speech not to be named we must thinke they haue faith of the firmest that haue no knowledge nay despise instruction that they are sorry for their sinnes if they say so though we see in them practice such as Salomon speakes of making sports of sins and triumphing that they can do mischiefe But hath not our Sauiour taught vs to iudge of the fountaine by the streames of the affections by speeches and actions e Mat. 12.33 34 35. Can a good tree bring forth bad fruit affords a purified heart nothing but filthy and vncleane actions Let good be good euill euill And thus thinke though Charitie be not causlesly suspicious yet neither is it foolishly blind The euidences themselues now follow First is the power of Pauls Ministerie Our Gospell was not in word only but in power Their Gospell they call metonymically their preaching of the Gospell as Rom. 2.16 It is said to bee in word only when the sound thereof rings in the eare or at most reacheth to the vnderstanding working therein some literall notices and apprehension of the things taught In power when it pierceth into the heart and preuailes with the affections so farre as to worke a change of the whole man and to f 2. Cor. 3.18 transforme him into the Image of God This vertue and power of the Gospell goes with PAVL as a marke of Election is so questionlesse where it preuayles to Conuersion In the power and preuayling of GODS Word may seuen degrees bee distinguished First Conuincing Secondly Terrifying Thirdly Thorowly humbling Fourthly Delighting Fiftly Restrayning Sixtly Partially reforming Seuenthly Thorowly renewing First It is powerfull to conuince when it so farre preuailes with the Iudgement and Vnderstanding that the Hearers cannot but confesse it is true that is taught and dare not open their mouthes to contradict it Thus farre preuailed Stephen with Libertines and Cyrenians by cleere euidence of Truth that they were not able to g Acts 6.10 resist the Wisdome and Spirit by which he spake And APOLLOS mightily h Acts 18.28 conuinced the Iewes shewing by Scriptures that Iesus was that Christ Secondly To terrifie when passing from the vnderstanding to the Conscience it strikes it with horrour and feare of wrath due for sinne So vertuall was the speech of Paul a Prisoner in the heart of his Iudge that hee i Acts 24.25 trembles to heare him treate of Temperance Iustice and the Iudgement to come Thirdly Thorowly to humble when all k 2. Cor. 10.5 high thoughts of selfe-righteousnesse are cast downe and the guiltinesse of sinne feelingly acknowledged men yeelding themselues culpable of eternall condemnation the issues whereof are l Acts 2.37 perplexities and remedilesse feares in some vtter and final desperation as we haue instance in m Gen. 4.13 Cain Fourthly To delight when the heart is affected with some kind of sweete taste and rellish in the good Word of God and is taken with some kind of reioycing and delight therein as we read of those n Mat. 13.20 temporary beleeuers to whom may be added those the Apostle saith o Heb. 6.5 taste the good Word of God Hence followes desire somewhat eager to be farther acquainted therewith till such time as persecution ariseth for the Gospell Fiftly To restraine when it becomes a bridle to withhold and curbe the head-strong inclination
Idols in Religion In respect of other Diuine Honour giuen to Creatures there are Idols secular as Wealth trusted vnto hauing supremacie of our loue confidence by this meanes becomes an Idoll which made Paul say Couetousnesse is t Col. 3.5 Idolatry No man was euer seene praying to his Pence yet haue wee seene many putting u 1. Tim. 6.17 confidence in their wealth more then in God The rich mans goods are x Prou. 10.15 his strong Citie therefore his Idoll Of the second The true God falsly conceiued or worshipped by that meanes becomes an Idoll Augustine enquiring the sense of Iosuah his charge to the people Put away the strange gods that are amōgst you thus discourseth Can we thinke they had at this time amongst them simulachra Gentium In no case for they are said to haue y Iosh 23.8 cleaned vnto God And if they had had amongst them such grosse Idols after so many threatnings of the Law so many Iudgements executed vpon their fathers is it likely the Lord would so haue prospered them in their Warres against Canaanites when hee so forsooke them for one ACHANS theft in the accursed thing what then is his meaning August in Iohn quaest 29. Propheta sanctus saith AVSTINE in cordibus eorum cernebat cogitationes de Deo alienas à Deo ipsas admonebat auferri Quisquis enim talem cogitat Deum qualis non est Deus alienum Deum vtique falsum in cogitatione portar Strange conceits of God too too abhorrent from the nature of God they carryed in their minds these were the strange gods the Prophet commands to be put away For whosoeuer conceits God otherwise then he is carryes in his thought an Idoll a strange and false god Thus say wee truely the Heathens worshipping an absolute God out of the Trinitie worship not God but an Idoll of their owne braine We haue seene what Idols are The commendation of this people is that they turned from them and thereby euidenced the truth of their Faith Our duetie is from their commended practice as Iohn prescribes it to z 1. Ioh. 5.21 keepe our selues from Idols a point confessed yet thinke not it is for nothing the charge is so often renued and enforced on Gods people No doubt the Lord saw our propension is strong to Idolatrie that hee so strictly and often vrgeth the charge They must a Deut. 12.2 3. ouerthrow their Altars burne their Groues hew downe their Images abolish their very names out of their places b Deut. 7.2 3. Make no league of amitie with Idolaters nor reserue the instruments or c Isai 30.22 ornaments of Idols but cast them away with extremest detestation Their stile in Scripture is abomination stercorei Dij a terme so base and stinking to teach vs so to lothe them as those excrements that cast out most lothsome and noysome stench into our nostrils Hence also hath GODS Spirit so carefully recorded Histories of Gods vengeance vpon Idolaters that wee might tremble d 1. Cor. 10.6 7 to fall by like disobedience lest wee incurre like heauie wrath and vengeance of God What remaynes for vs but to be exhorted more and more to flie from Idols and all communion with them If thou haue left their worship thinke it not sufficient abandon their names their instruments their ornaments thinke thy faith and loue towards God encreaseth as thy hatred of Idols his riuals encreaseth in thee What e 2. Cor. 6.14 16 communion hath light with darknesse Christ with Belial the Temple of God with Idols What need may some say this exhortation wee haue long since renounced Idols and ioyned our selues to the true God Vtinam But to say little of our people which as the Iewes in IEREMIE measure Religion by their f Ier. 44.17 18 belly and because in times of Idolatrie things as they thinke for this life went better with them hang Rome-ward still in their affections who sees not how fauourably men beginne to thinke of the Church of Rome Images with Doctrine may well enough bee retayned that is stumbling blocks laid before the eyes of the blinde so we crie Take heed And Politicians many are of opinion there may be a reconcilement of the two Religions so may there I dare say of light and darknesse of Christ and Belial of God and the Deuill as well as of Christ and Antichrist Christian Religion with Antichristian superstition But let vs remember what wee heard in the explanation there are secular Idols as well as Idols in vse of Religion as much to be fled from as Heathenish or Popish Images There are some saith Paul that make their g Philip. 3.19 belly their god What are Drunkards but grosse Idolaters sacrificing their Patrimonies their Health their soule to Bacchus There be that serue Mammon make wealth their god offering bodies and soules to the Deuill to get wealth Religion Faith Obedience all must be sorted so as may suite with our intentions for riches GOD shall bee forsaken Body wasted Conscience wounded Soule damned and all to get treasure Beloued thus thinke Hee is as much an Idolater that prefers his wealth before obedience his pleasures before Gods seruice as he that h Isai 44.17 falls downe to a stocke and saith Deliuer me for thou art my god Followes the terminus ad quam to God It is not enough to forsake Idols and their worship except wee cleaue to the true God and zealously addict our selues to his seruice Therefore said IOSVAH Put away your strange gods i Iosh 24.14 and seeke the Lord feare the Lord and serue him in sinceritie and truth As in other particulars of Repentance it sufficeth not to flie from euill except k Isai 1.16 17. we cleaue to the good so thinke in this Amongst the Heathen were some that scoffed at Idols but were starke Atheists as that Dionysius dealt with Esculapius golden beard plucking it off with this scomme No reason the sonne should be bearded and the father beardlesse and stripping Apollo of his golden coate hee clothes him in wooll It was lighter for Summer warmer for the cold of Winter what oddes I wonder betwixt this Atheisme and that Idolatrie A like sinne is notorious in many of our people professing they are no Papists being farre worse flat Atheists in life practising no Religion at all Great men they thinke themselues that they inueigh against Poperie though meane while they liue in grosse ignorance of God and contempt of his pure worship How much better were it to continue Papists then to lose all sense of a Deitie to liue without all dread of God and feare of his holy Name Though it bee true there is no hope of the saluation of an obstinate Idolater yet this I thinke as true that as Christ speakes of Sodome and Gomorrhe their state in iudgement is more tolerable then the state of vnthankfull Cities so the damnation of Idolaters is much more
least in extremitie and at the vtmost There is another price which they call pretium augmentatum or multiplicatum so called because in respect of forbearance it is augmented aboue the worth of the thing in extremitie Whether is this kind of selling for day a breach of Iustice The generall answere is that it is an apparant violation of Iustice commutatiue because equalitie is not kept betwixt the thing and the price Howbeit there are of opinion respect may bee had to mens possible or probable damage and looke what damage in probabilitie the Seller may sustayne by such forbearance for it the Seller may prouide in euentum by adding to the price aboue the worth But if gayne be that is aymed at therein the contract cannot be excused of Iniustice being meerely vsurious And of the first sinne against Iustice by ouer-reaching thus farre The helper forward of it is Fraud whereof see Annot. ad Rom. 1.29 To set downe the seuerall sorts of deceit vsed in matters of contract were infinite and in truth impossible so wittie is the world growne to deceiue their Brother their owne Fathers as wee say in the Prouerbe in the issue as Iames speaks their owne soules out of which ill manners of men haue growne many good Lawes for Weights and Measures c. yet neuer was there Law of man so cautelous and prouident as to preuent all particulars the subtle wit of men whetted from Hell is so nimble to deuise euasions that not without cause their Trades are called Crafts Mysteries as is said of Antichristianisme Mysteries of iniquitie particulars are numberlesse Darke shops faire speeches false fingers protestations swearings for-swearings all that Mans or Deuills subtletie can deuise are frequent amongst men to deceiue Alas what is become of that ancient simplicitie so much commended in our Fore-fathers How is it that Prouerbs so Heathenish are now currant amongst Christians Plaine-dealing wee say is best but whoso vseth it must die a Beggar Such indeed are the times as those the Prophet complayned of Hee that walkes in his vprightnesse d Isai 59.15 makes himselfe a prey but to the Deceiuer is reserued a heauier vengeance His brother As hee specifieth the person whom hee would exempt from iniust vsage so coucheth hee a reason shewing foulenesse of the sinne a thing monstrous and vnnaturall it is to deceiue a Brother Who is this Brother Chiefly the man conioyned vnto vs in Christian profession more largely what Christ teacheth of the Neighbour may be said of the Brother Euery man with whom wee haue to deale is this brother whether Grecian or Barbarian Iew or Gentile Friend or Foe e Mal. 2.10 Haue we not all one Father Hath not one God made vs Why doe we transgresse euery man against his Brother In loue we say truly there is order one may be preferred before another according as they are neerer to vs in Societie Nature Grace or Friendly affection In iustice and matters of common equitie there is one Law for the Stranger and for him that is neerest vnto vs. The fraudulent dealing of f Exod. 12.35 Israelites with Egyptians was warranted to them by speciall dispensation and that founded on equitie they had done their long and wearisome seruice without recompence the Lord in compassion so dispenseth with them but dispensations stretch no farther then the particulars to whom they are giuen I obserue it the rather because our people haue in this case framed to themselues Distinctions such as Persians in their policie taught their children they must lye and not lye with a distinction lye to their enemies tell truth to their friends Not vnlike are those amongst our people something shamefull it is thought to deceiue a friend but for a Stranger the excuse is currant He was a Stranger to me no reason of respect betwixt vs. A simple man that puts confidence in them they are something scrupulous to deceiue but if he be one that pretends skill in the Commoditie then caueat Emptor With such idle distinctions doe they dawbe with conscience But what Xenophon obserued to be the issue of Persian education such is vsually the euent of these distinctions in bargayning Children saith Xenophon forgat their distinction and made bold sometimes to lie to their best friends So they that thus distinctly begin to practise iniustice at length grow to promiscuous iniquity sparing neither friend nor brother no nor their owne father to aduantage their commoditie Should not the Lord be auenged of such a people Yes God is the auenger of all such The principall reason followes wherein obserue first the qualitie secondly the force of it It is taken frō the dangerous and dreadfull consequent of such sinnes laying vs open to the vengeance of that God that is in his wrath a consuming fire It should seem then it may well enough stand with Grace to abstaine from sinne for feare of vengeance To this purpose we are sure Paul propounds it to this people of God that by terror of Gods wrath they might flie iniustice The Lord himselfe not only allures Ieremie by promise of his presence but driues him to duetie by g Iere. 1.17 terror of destruction Our Sauiour propounds to his Disciples meditation of h Mark 9.43 hellish torments to deterre from disobedience Vse So that they slaunder vs that say we teach it sauours of an affection gracelesse and meerely slauish to absteine from euill for feare of wrath This we teach To doe good onely for reward without all conscience of duetie or loue of God is meerely mercenary to eschew euill onely for feare of vengeance argueth an affection meerely slauish But that there is a lawfull intuitus of both in doing good and eschewing euill and that both may stand with Grace we teach with full consent onely wee require that other respects may also lead vs August epist 144. conscience of duetie loue of God care of his glory Qui tantùm timet est inimicus iustitiae They also are iniurious to their soules and to the Grace of God that therefore censure themselues as meerely Gracelesse because feare of Hell is found sometimes the strongest motiue to obedience yea in times either of their incipience or tentation and cannot be perswaded feare is filiall where sinne is eschewed with any respect to vengeance Paul then was no sonne that professeth himselfe to be moued as well by i 1. Cor. 5.11 terrour of the Lords iudgement as by loue of Christ to perswade men and vainely hath Gods Spirit propounded meditation of Gods wrath where he prescribes the forme of acceptable seruice to be performed vpon this motiue in part Because our God k Heb. 12.29 is a consuming fire It must bee confessed that Gods loue should chiefly sway with vs. But if his vengeance be a partiall motiue may wee not bee in Grace Is there not a mixture of all Graces with their contrary in the state of this life of faith with infidelitie of obedience
Phil. 2.5 not his affection To count the afflictions of his Church after a sort our x Act. 9.4 owne Secondly They that make themselues merry with the miseries of their brethren count it a chiefe melody to see and heare the maladies of others when y Hest 3.15 SHVSHAN is in greatest perplexitie HAMAN is in the height of his iollity How many of the same spirit amongst vs triumph in the greatest miseries of their brethren that miserie of miseries a wounded spirit there are that can sooner make matter of exprobration then means of compassiō it is the fruit they say of following Sermons How euer it be true It is a z Heb. 10.31 fearefull thing to fall into the hands of God and wonderfull intolerable to wrestle with his wrath in the Conscience yet farre more heauy token of his implacable displeasure is it to liue senslesly in sin and not to be remembred with some afflictions Truely said HIEROME Magna ira est quando peccantibus non irascitur Deus It is cause of trembling when the Lord comes to a Psal 89.32 visite our offences with the rod and our sinnes with scourges but much more grieuous that he threatens by HOSHEA I will not visite their daughters when they are harlots Medicus si cessabit curare desperat Yea see how the Scripture teacheth vs from the afflictions of Gods children to inferre a farre more miserable estate of the wicked If Iudgement begin at the house of God b 1. Pet. 4.17 what shall be the end of them that obey not the Gospel I begin to plague the c Iere. 25.29 Citie where my name is called vpon and shall yee goe free If the d Prou. 11.31 righteous bee recompensed in the earth how much more the wicked and the sinner doth he so chasten the infirmities of his children what will hee doe to the presumptions of his enemies c. Remember what Salomon aduiseth in this case e Prou. 24.17 18. Reioyce not no not when thine enemie falleth neither let thy heart be glad when hee stumbleth lest the Lord see it and it disple se him and so he turne away his hand from him to thee Thirdly They that adde affliction to them whom the Lord hath wounded Giue gall for meat and vineger to quench thirst as the Iewes to our Sauiour make more bitter the afflictions of Gods children first by insolencies secondly f 2. Sam. 16. exprobations thirdly questioning sinceritie Let all such barbarous and inhumane natures remember what Dauid prayes vnto such not out of a reuengefull affection but by propheticall instinct g Psal 69.24.26 27. Powre out thine indignation vpon them and let thy wrathfull anger take hold vpon them Adde iniquity to their iniquity and let them neuer come into thy righteousnes For they persecute him whom thou hast smitten Heare what Obadiah threatens to such a people h Obad. 15. As thou hast done so shall it be done to thee thy reward shall returne vpon thine owne head Let Gods people be exhorted to beware this inhumanity and as we desire to partake comfor from God so not to withhold it from the afflicted Reasons hereto inducing First it is the end why the Lord hath beene pleased to Minister comfort to vs that we i 2. Cor. 1.4 might be able to comfort others with the same comfort wherewith our selues haue beene comforted of God Secondly The comfort we Minister to others is reflected vpon our owne soules In spirituall things no man is a loser by communication No man loseth knowledge by instructing the ignorant nor abates his owne zeale by inflaming the zeale of others nor impaires his owne comfort but increaseth it by Ministring comfort to the distressed Thirdly God himselfe becomes our debter by promise to k Psal 41.1 2. recompence it into our bosomes Fourthly The soules of the afflicted l 2. Tim. 1.16.17 shall blesse thee The matter or meanes of comfort followeth with these words Obser The best comforts are they that are drawne from doctrines of the Scriptures m Rom. 15.14 Scripture-comforts are the comforts indeede Scripture-comforts exceed all others in three specialties First they are more solid because more true the very pith and marrow of comfort is contained in Scripture there is that the weary soule may rest and build vpon This saith DAVID is my n Psal 119.50 comfort in mine affliction o Psal 119.52 Thy word hath quickned me I p Psal 119.92 remembred thy word O Lord and receiued comfort Secondly more vniuersall Some miseries there are for which the Heathen found out and penned some shallow comforts But how many be there which they could neuer find salue to cure that miserie of miseries a wounded spirit how miserably do they comfort No maruell they knew not the storehouse of comfort the Mediatour Christ Iesus q Rom. 5.10 that died to reconcile vs vnto God Thirdly More effectuall What words but these haue the Spirit of God promised to make them effectuall to the consolation of the afflicted This r Isai 59.21 Word and the Spirit goe together The holy Ghost the Comforter seales it vp to the Soule and ſ Rom. 5.5 sheads Gods loue abroad in our hearts And if we shall a little enter comparison betwixt the Comforts extant in the writings of Men and those propounded in the Scripture wee shall see how vtterly vaine and of no worth those are in comparison of these To speake to the point Paul here treats of Tully and Seneca haue many large Discourses tending to yeeld comfort in the death of friends The summe of all they say is this Eâ lege nascimur Death is ineuitable none can auoid it foolish therefore for a man to grieue for it Againe it is exitus communis none scapes it and here they lay on load with histories of Cities Kingdomes Monarchies that haue come to ruine Thirdly sometimes they demurre whether any thing of Man remaine after death imagining no other Immortalitie but in the mouthes of men by commendation either they are not and then are not miserable or if they bee yet herein stands their blessednesse their soules are ridde from the prison of the bodie What are the comforts Scriptures affoord in this case t Rom. 8.3 39. Death separates not from the loue of God brings u Reuel 14.13 rest from Labours leades to the x Phil. 1.23 presence of Christ yea of the very bodies teach truly their death is but a sleepe See in another particular Outward afflictions and vexations what comforts haue they Forsooth either they are fatall and cannot be auoided or else fortuitous and therefore to be contemned Compare the Scriptures they are swayed by the prouident hand of a louing Father that first y 1. Cor. 10.13 tempers them to our strength secondly vseth them as meanes to z Heb. 12.11 mortifie our sinnes to a 1. Cor. 11.32 preuent damnation Thirdly they
my deare brethren in your holy indeuours thus comfort your selues Heauen and earth shall passe away but Gods Counsels shall stand Gods appointments are peremptory and he hath ordained vs to obtaine saluation The matter subiect followeth Vs. PAVL then belike knew himselfe to bee within compasse of this ordinance vnto life May wee not thence inferre that it is possible for Gods children to know their election No say Papists and others many except you make your conclusion particular of such as haue Pauls spirit and reuelation It was the priuiledge of Paul men of his ranke to know it and that knowledge they had by extraordinary reuelation Audio But how appeares it by any euidence of Scripture that Paul knew it by any other then the ordinary fruits and effects of election And according to that ground I thinke we may make the conclusion generall that sith all Gods children haue like euidences they may haue also like assurance of election We yeeld they had their priuiledge in the measure and degree of assurance the reason is plaine they had their priuiledge in the measure of common euidences Faith Loue Obedience Sanctity Yet sith the same euidences bee in a measure graunted to Gods children of meaner ranke allow them their measure also of certaine assurance The state of the question thus conceiue of certeintie in assent and perswasion they make three sorts one Naturall which ariseth from demonstration so know wee the truth of principles Another Supernaturall as that first of cleare euidence Secondly of Propheticall vision Thirdly of adherence A third they call Morall arising from grosse and figurall signes probable coniectures inclining our minds to one part rather then to the other as probably or possibly true and this is that measure or degree of certeintie which onely they allow to the ordinary rate of Gods children in the point of their election See we whether a degree of infallible certeintie bee not possible to all First The charge runs generally to all f 2. Pet. 1.10 Concil Trident. To make their calling and election sure and they were wont to cry Anathema to him that shall say Gods precepts are not possible by grace to be fulfilled Secondly Sundry parts of Scripture are penned purposely for this end that not Apostles onely but all Gods children g 1. Ioh. 5.13 might know they haue eternall life Did Gods Spirit misse his end in the inspiration Thirdly The Spirit that searcheth the deepe things of God is giuen to this end h 1. Cor. 2.12 that we might know the things that are giuen vs of God accordingly He i Rom. 8.16 testifieth that we are the sonnes of God Fourthly The fruits and effects of election whence the assurance ariseth take place in all Gods children k Act. 13.48 Faith Hope Sanctification c. What should let to ascend from the effects to knowledge of the cause Fiftly The dueties which God requires in respect of saluation and all acts of his grace thereto tending he exacts of all l Col. 1.13 Thankesgiuing laying downe life for his glory sake that hath so freely chosen and redeemed vs. Sixtly The necessitie of all Gods children requires it in respect first of m Luk 12.32 afflictions secondly of temptations And how can we thinke it the priuiledge of a few Quest Forsooth they tell vs first The heart of man is deceitfull aboue all things who can know it Answ The heart knowes it owne motions their Schoolemen acknowledge a reflection of the mind vpon it selfe The things of man the n 1. Cor. 2.11 spirit that is in man knowes secondly especially o Rom. 8.16 helped by the Spirit of God Obiect There are they say certaine counterfeits of grace so neere a-kinne to the current that euen the wisest may erre in the discerning of them Answ First that proues a difficulty no impossibility Secondly Gods Spirit hath stored vs with Characters and markes of difference infallible Obiect Perseuerance is vncertaine Answ How I wonder when first promised by the Father Secondly purchased by the Sonne Thirdly ratified and p 2. Cor. 1.20 21 22. sealed by the holy Ghost Vse Let vs leauing these Academickes whose profession is to doubt of all things resolue of nothing sith God hath pleased not onely to ordaine vs to life but to affoord vs the fauour to be acquainted with his ordinance q 2. Pet. 1.10 Giue diligence to make our calling and election sure to our selues Euidences amongst many take these two fruits and effects of this ordination to life First r Eph. 1.5 Adoption that gracious act of God the Father choosing vs in Christ to be his children knowne best first by ſ 1. Ioh. 3.1 right pricing and esteeme of this high fauour of God It is something to t Eph. 3.18 comprehend the length breadth height and depth of the loue of God Secondly Crosses sanctified in respect of their vse and fruit the smart common to children and bastards the u Heb. 12.7 11. fruit peculiar to the sonnes and daughters of God Thirdly x 1. Pet. 1.17 filiall feare of that gracious Father that hath chosen vs to be his children A second euidence of election y 2. Thess 2.13 is Sanctification The parts whereof thus conceiue first a care z 2. Cor. 7.1 to purge our selues from all filthinesse of flesh and spirit Secondly a constant endeuour to grow vp to full holinesse in the feare of God The end of the Ordinance followeth amplified by Antithesis Not vnto wrath but to obtaine saluation Not vnto wrath Obser It should seeme then there are some that are ordained to wrath The Collection is ancient and hath allowance euen from some Papists Negando quòd nos posuit Deus in iram affirmationem insinuat quòd reprobos posuit Deus ad iram Caietane As there are vessels of Mercie ordained to glorie so vessels of Wrath a Rom. 9.22 prepared to destruction Obiect That is true say some but prepared they are by themselues not by God Answ First What meanes the Apostle then for clearing of Gods Iustice in this point of Reprobation to flye to the Lords absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and power ouer his Clay The Answer had beene at hand to satisfie any mans reason They prepared themselues to destruction God ordained them not to wrath Secondly how apparent is it that the Apostle there speakes of Gods actions onely His Act it is to loue IACOB and hate ESAV to haue mercie and to harden whom he will If that be not plaine enough what say we to that of SALOMON He hath b Pro. 16.4 made the wicked for the day of euill and that of IVDE c Iude 4. Descripti ad hoc Iudicium Touching the cause mouing the Lord whether there be any other then the will of God as the foresight of Infidelitie c. is a question on this occasion not so pertinently disputed The Text leads vs to acknowledge
sort willingly putting from them that fruit of the Spirit ioy in the fauour and free grace of God That though the Lord hath done wonderfull things for their soules deliuered them from power of darkenesse mortified their corruptions sanctified them by his Spirit yet macerate their soules with sorrowes and pine away in perplexed feares of the wrath of God from which they are deliuered What is it that should thus perplexe a Childe of God truely fearing his Name and desiring in all things to liue honestly Is it their past sinnes they are no sooner repented but they are forgiuen and so esteemed as if they had neuer bin committed Is it their present imperfections They are couered with the perfection of Christs obedience Is it the rebellion of their hearts That issues not from them but from k Rom. 7.20 sinne dwelling in them Is it doubt of perseuerance That is founded on how many pillars that shall neuer bee shaken Gods l Iohn 10.29 power and promise Christs merit and intercession Gods Spirits vertue and continuall subministration Is it afflictions They m Rom. 8.28 worke to our good Is it Death n Heb. 2.14 Christ hath ouercome it Is it Iudgement It is o Rom. 8.33 God that iustifieth Is it Damnation There is none to them that are in Christ To conclude thou canst thinke of nothing that can be true cause of sorrow to thee being in Christ not walking after the flesh but after the Spirit p Psal 43.5 Why art thou then cast downe my soule and why art thou so disquieted within mee Trust in the Lord he is the helpe of thy countenance and thy God q Phil. 4.4 Reioyce in the Lord alwayes and againe I say Reioyce He is not thorowly thankefull for Gods fauours whom they affect not vnto reioycing And let that bee a second point of notice from this Text that Gods fauours ought to affect vs euen to reioycing So is the Precept r Phil. 4.4 Reioyce in the Lord alwayes againe I say Reioyce he doubles the mandate to shew the necessitie of the dutie The end of Leuiticall Festiuities was this It is in truth the top of Thankefulnesse arguing not onely our sense of Gods fauour but our right prizing and valuation of his blessings Who feeles himselfe affected with Ioy for a benefit of no esteeme with him And who but a man conceiuing some singular sweetnesse in the fauours of God can bee affected with them vnto reioycing Therefore the Lord sometimes permits vs to sense of the want of them that in the restoring we might find fuller comfort Ber. in Cantic Serm. 68. Sweetly said BERNARD Placet cunctis securitas sed ei magis qui timuit lucunda omnibus lux sed euadenti de potestate tenebrarum iucundior Transsisse de morte ad vitam vitae gratiam duplicat It is his opinion that though Angels in Heauen haue their Ioy in that God was pleased to preserue them in the state of Blessednesse yet more full is the Ioy of Gods Children the sonnes of men that once fell from their happinesse and are againe restored by the death of Christ Lamentable is the coldnesse of our affections in enioying the fauours of God that howsoeuer wee can sometimes say God a thanke yet euen his prime fauours such as accompany Saluation few are so farre affected withall as to reioyce in them It were well wee did not sometimes murmure against him for the small measures of Grace bestowed on vs. It seemes little to vs to Å¿ Marke 9.24 see our infidelitie and striue against it though that argue the presence of Faith except wee obtayne full victorie against all doubtings Little we thinke it that wee haue a t Nehem. 1.11 desire to feare Gods Name though euen for that Nehemiah layes clayme to the promise of God except wee be quite rid of all securitie and euen seruilitie in our feare Little that wee haue receiued a desire in all things to liue honestly though that in Pauls acknowledgement be the u Heb. 13.18 marke of a good Conscience except also our abilities to doe good bee answerable to our will Oh Brethren consider These little gifts are great fauours if we consider our no merits at the Giuers hands yea our deseruings of the contrary Be admonished to acknowledge them according to their worth and to make euen the lest testimonies of Gods fauour occasions to thee of reioycing x Mat. 25.23 Hee shall neuer bee ruler ouer much that is not faithfull in his little Neuer let him looke for perfection that rightly prizeth not the beginnings of Grace in his heart But much more damnable is that discontentment at sundry prime blessings tending to life and godlinesse to be seene in our multitude It was in Pauls esteeme a chiefe Blessing granted vnto Iewes that to y Rom. 3.2 them were committed the Oracles of God A speciall fauour God promiseth it to his Church To z Ier. 3.15 giue them Pastours after his owne heart to feed them with knowledge and vnderstanding Saith the Euangelist of it vouchsafed to ZABVLON and NEPHTHALI It is a Mat. 4.16 as light to them that haue long sitten in darkenesse and in the shaddow of death O wretched Miscreants they that cry out vpon this blessing and fauour of God as of some great vengeance and as Gadarens preferre their swinish affections and brutish pleasures before the sacred Word of God that should bee to vs as to IEREMIE b Jer. 15.16 The very ioy and reioycing of our hearts Wonderfull is Gods patience in mens prouocation I should else wonder that hee had not long since sent vpon vs c Amos 8.11 that famine in the Prophet not of bread and water but of hearing the Word of God Quest Lastly would any know how he may prouide to haue this holy Ioy alwayes conuersant with him Answ Three Graces of God there are especially auayleable this way First Faith Secondly Hope Thirdly Constant Obedience Faith giues vs title to the promises to Christ his Merits Righteousnesse Kingdome If that faile vs in the exercise yet hope sustaines the Soule while it beholds the blessings in the promise certaine though not yet exhibited Obedience constant and vninterrupted qualifies vs after a sort to receiue the Promises and as an euidence furthers vs in expectation of the Blessings Neyther Faith nor Hope are founded on our Obedience but the exercise of both is furthered by Obedience in such sort that longer then thou holdst on conscionably thy course of holy Obedience thou canst neyther bee assured of Gods Fauour nor on any sound euidence except his Blessings promised Bernard de Verb Apost non est Regnum Dei c. ser 2. Sic fatui filij ADAM praecipiti saltu iustitiam transilientes pacem rem finalem in principium conuertere peruertere vultis Nemo enim est qui gaudere non velit Non stabit non erit istud quia
to prie into the infirmities of Brethren o 1. Pet 4 8. Loue must couer a multitude of sinnes seldome is a charitable man curious or a curious man charitable VERS 11.12 And that yee studie to bee quiet and to doe your owne businesse and to worke with your owne hands as wee commanded you That yee may walke honestly toward them that are without and that yee may haue lacke of nothing A Third breach of Sanctification here specified is the care of quiet and peaceable liuing together in Christian societie Wherin considerable are First the duety Secondly the meanes auaileable to performance of it The duetie Studie to be quiet The word signifies to seeke after with a kind of holy ambition as it were thinking it our honour to calme our turbulent spirits and to liue at peace Truth is Obser Mans honor stands in gracious practices and thereof should a Christian be ambitious It is a mans p Prou. 20.13 honour to cease from strife sayd Salomon speaking to this particular Possesse your selues in holinesse and q 1. Thes 4.4 Honour in Holinesse which is your Honour r 1. Pet. 5.5 Decke your selues said Peter with lowlinesse of mind That Grace of God how vilified soeuer amongst men yet makes vs glorious in the sight of God For Can there bee to the sonnes of men a greater honour then to hold semblance with the Maiestie of God Glorious is that Image of God wherein wee were created whereto we are renewed into which we are ſ 2. Cor. 3.38 transformed from glory to glory which also wee manifest by gracious practice Vse Hither therefore let vs turne the streame of our ambition And as Paul speakes to the Criticke Censors of his time If you will needes be iudging vse your t Rom. 14.13 iudgement in this not to put a stumbling blocke before the weake so If we will needes be ambitious hither bend our ambition to grow honourable by vertuous practice See 2. Cor. 5.9 The desire of honour and of a name amongst men is naturall and not simply to bee condemned the errour is chiefly about the means Let vs make vs u Gen. 11.4 a name say they at the building of Babel their proud attempt if it had no other issue should winne them fame amongst men How much more precious is the name of the righteous amōgst all posteritie When the name of the wicked rotteth and their memoriall perisheth with them The ambition of worldlings noted by DAVID is to call their houses after their x Psal 49.11 names to erect Monuments of costliest fabrique to perpetuate their remembrance How much better had it beene for many of them if their memorie had beene buried with them So lothsome are they become amongst men by their abominable liues that they scarce euer come into mention of Gods people but with a style like that of Ieroboam the sonne of NEBAT y 2. King 10.29 that made Israel to sinne Thus thinke we the least degree of Grace is more glorious then all the glorious aduancements that the world can afford vs. To bee quiet The quiet commended to our ambitious seeking after conceiue to import not onely peaceablenesse and shunning contentions and vaine ianglings but a contented calme conuersation opposite to tumultuous turbulencie and restlesse intermeddling with things that concerne vs not A duety much to be indeuoured in no age or Church more necessary to bee vrged then our owne abounding with so many busie spirits and restlesse Malecontents Athens it selfe nothing so mad vpon z Act. 17.21 Nouelties as our English Nation I haue wondered often to see our guises of apparell so many times disguised our people so Cameleonlike transfashioned into the Italian Spanish French any forraine forme they haue but seene in Nations where they haue traffiqued and haue thereout concluded leuitie to be after a sort our Nationall sinne It much strengthened me in the opinion to consider in matters of more weight our loue of change the Israelitish humor reuiued in vs in Church-gouernment to a 1. Sam. 8.5 be like to other Nations Though we haue seene Gods blessing on our Ministerie to the enuy of Aduersaries and admiration of Neighbour Churches and haue demonstrated our Discipline to suite with the Primitiue and Apostolicall state of the Church this yet seemes wanting that we haue not experimented forraine formes nor shaped our Altar according to the b 2. King 16.10 11. fashion fetched vs from Damascus from forrein Countries I could wish our tumultuous and almost mutinous stirrings in that kind had not made vs a reproch amongst Papists and a scandall amongst the enemies of the Gospel My prayer to God shall bee to settle vs in vnitie of minds and affections that wee may c 1. Cor. 1.10 speake and thinke one thing studying the things that concerne peace and wherewith we may edifie one another The meanes auaileable that way the Apostle prescribes vs First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To doe our owne businesse The question is here what we may call our owne businesse wherein without censure of curiositie and disturbance of peace we may imploy our selues There be that thinke the whole spirituall estate of another in euery respect alienum d Gal. 6.5 Euery man shall beare his owne burthen And are they e Gen. 4.9 their brothers keepers The truth is there is in this kind a degree of vnlawfull curiositie f Mat. 7.13 busie to inquire into other mens too slothfull to correct their owne sinnes Howbeit the charge is not vainely giuen g Leuit. 19.17 To rebuke a brother not to suffer him to sinne to h Iam. 5.19 20. conuert him that goes astray Secondly Nor hath Gods Spirit in vaine animated to the duetie by remembring first the excellencie i Mat. 18.15 of the worke Secondly the good that comes to our Neighbour Thirdly and the k 1. Pet. 2.12 Glory redounding to the Grace of God There are of a contrary spirit that with some prettie distinctions can winde themselues into all businesses In contentions they deale as Neighbours in State businesses as subiects In other mens sinnes as Christians In all humane things as men Homines sunt humanum nihil à se alienum putant Thus let vs thinke as many as loue peace with holinesse They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our owne things whatsoeuer concerne vs within compasse of our generall or personall calling They are extrauagants that wander out of those bounds Obser Our imployments then by PAVLS prescript must stay within the limits of our calling Thence was that sharpe taxe of Peter by our Sauiour l Iob. 21.22 Quid hoc adte It may be that smart reproofe made Peter giue charge against curiositie as against theft or murther no man must suffer as a thiefe or murtherer no nor as a m 1. Pet. 4.15 busibody in things that concerned him not Truth is that Polypragmaticall spirit heares ill amongst
Heathens their inuectiues are of the tartest against it To their writings I referre the Reader aduising Meditation of these preseruatiues against the sinne First The best things done with best intention out of calling displease God Remarkeable in this kind is Gods wrath on n 2. Sam. 6.7 Vzzah o 2. Chron. 26.16 19. Vzziah Saul c. Secondly Necessary dueties there are that presse vs in our owne callings such as require the whole imployment of the whole man how many are the corrupt affections p 2. Cor. 10.5 exalted against the obedience of Christ to bee subdued How many infirmities to bee bewailed and striuen against c. Thirdly Other mens faultings touch vs not farther then we approue and consent vnto them Euery man shall giue account q Rom. 14.12 for himselfe to God And to worke with your owne hands c. A second preseruatiue of peaceable and quiet life wee haue here prescribed industrie in our callings Particulars of the prescript are these First the duety Labour Secondly the modus or propertie of it required it is our owne hands Thirdly Reasons pressing the performance First so Paul had commaunded Secondly and the benefits thence issuing whereat as at ends they must ayme are not small Quest Touching handy-labour it is inquired whether it be inioyned to all men of all callings Answ First There are that say the Precept as it is here deliuered concerned the people of those times forced by necessitie through persecutions to such meanes of prouision for necessarie maintenance Secondly comparatiuely some vnderstand it rather labour with your owne hands then be curiously intangled in things that concerne you not Thirdly Schooles thus The Precept binds all in respect of the ends of labour first procurement of r Psal 128.2 2. Cor. 6. Maintenance secondly auoiding of Idlenesse thirdly restraining and mortifying euill Concupiscence fourthly ſ 1. Tim. 5.14 16. disburthening of others fiftly enabling our selues to t Eph. 4.28 distribute to necessities of Saints And where without manuall labour these ends cannot be attained it stands in force by the Apostles Iniunction What if we say he intends either it or that which is Analogicall Industrie of bodie or mind according as diuersitie of Callings requires either The Calling of a Magistrate requires not much handie labour yet Iethro obserued in it toyle enough to u Exo. 18.18 weare out MOSES That of a Minister is rather mentall then manuall yet toylesome as the x 1. Cor. 3.9 Husbandmans or as that of y 1. Tim. 5.18 Oxen treading out the Corne. Obser This only Paul would teach vs Euery one industriously to apply himselfe to the workes of his vocation In state of Innocencie Adam hath his taske to z Gen. ◠15 dresse the Garden After the Fall was added Sudor to labor and necessitie layd on all his Posteritie to force them a maintenance out of the accursed Earth The benefits of it as it is sanctified to Gods children are exceeding great First It furnisheth vs through Gods blessing with all things necessarie to the comforts of life and makes that little or more we enioy truly our owne that as the Idler cannot say he eates his a 2. Thess 3.12 owne bread so may the Labourer call it his owne whether little or much that he enioyeth Secondly It hath a spirituall vse for restraining euill Concupiscence An idle mans braine is a Shop for the Deuill fit to forge fancies most phantasticall Hierome thought labour a dis-heartening to the Tempter whence was his aduice Semper aliquid age vt te Diabolus inueniat occupatum Thirdly It is a blessed meanes to furnish vs to the b Ephe. 4.28 workes of Liberalitie and Mercie and by our Sauiours Sentence It is c Act. 20.35 more blessed to giue then to receiue Fourthly Many a sweet promise it hath in the Word of God d Pro. 10.4 13.4 Abundance and Plentie at least sufficiencie followes it It makes e Eccle. 5.12 Pro. 6.10.11 sleepe comfortable The Curse of Slouth is Beggerie f Pro. 18.9 He is brother to a waster that is slouthfull in his businesse And it is noted as occasion of Sodomites brutish lust that there was amongst them such g Ezech. 16.49 abundance of Idlenesse Vse Our Age abounds with the sinnes of Sodome abundance of Idlenesse we may well say is Fountaine of other Sodomie Oh that we had some good Iosiah to breake downe the h 2. King 23.7 houses of Sodomites amongst vs I meane those Nurseries of all Riot Excesse and Idlenesse that make our Land another Sodome our tipling Alehouses I am perswaded our greatest furniture for Gaoles and Gallowes comes from these Nurseries Neither stayes the sinne amongst deboshed Rogues but is I know not how become the Gentlemens sinne Their Birth and Riches seemes to them exemption not onely from manuall but from mentall labour so spend they their time as Seneca complained aut aliud aut nihil aut male agendo Cain and Abel were heires apparant to the whole Earth yet had their i Gen. 4.2 imployments in speciall Vocations And who may dare to exempt himselfe from this Mandate of the Apostle In the manner of imployment may be some oddes one more generous another more seruile In this I am sure is none that all ought to be in their places industrious What should I speake of the slouth growne vpon the meaner rankes of men in such sort that the goods gotten by Parents industry maintaining them in fashion and reputation a sluggish sonne that brother to a waster brings to nothing It were strange Religion should be made a colour for slouth Sure I am there is nothing which Religion lesse applaudes Yet how many couens of lazie Fryers vnder pretence of deuotion and contemplation haue spent their whole liues in doing nothing And since those hiues of Drones dispersed amongst vs there are risen vp a scattered vagring cōpany vnder colour of deuotion hungring after knowlege more thē those drones negligēt in their vocations Paul I shuld think was no enemy to deuotion yet had such liued in his time his Canon had bin extended to thē They should k 2. Thes 3.10 not eate that would not labor Let it be our care to bend our industrie to the vtmost in our callings And thus think we God is as well pleased in the seasonable performance of dueties in our speciall callings as in those that immediatly concerne his worship Obser With your owne hands So that it is our personall industrie that God requires of vs in our callings Therefore Iethro aduising Moses a course for ease of himselfe and the people yet wisheth reseruation of l Exod. 18.22 harder causes and inspection of his subordinates to be continued And Leuites superannated and dismissed from more publique seruices yet are commaunded to keepe m Num. 8.26 their charge and to assist their brethren in offices of inferiour nature To this