that it will exacerbare make bitter the soule of the righteous It is exemplified by Psal 106.33 They provoked Moses so that he spok unadvisedly Take away this and then you shall not provoke one another Prov. 15.18 and 18.16 and 29.22 this is his badge provocat rixas stirreth up strife he that is given to anger and where a fooles or an angry mans lippes come they bring provocations To the vertues as every just anger is here condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.25 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is pronounced not to be a sinne that is when Prov. 29.19 a superiour towards those that are under him and deserve it in way of justice is magnus irarum aestu That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ speaketh of is specially to be regarded Otherwise Luke 24.25 after his resuriection he calleth his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fooles having a just cause And the Apostle Gal. 3.1 calleth them insensatos Galatas foolish Galatians so if it be a good cause it is warrantable and authorized and it is a just cause that we may The Fathers upon Luke 10.40 say of those plurima many things that Martha was troubled about this was one thing the untowardnesse of the servants of the house Secondly for the moderation of it the vertue opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mansuetudo meekenesse it moderateth it both to those that are under us and to such as converse with us all are the better for it it beginneth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humblenesse of minde Rom. 12.16 he would have them not to be high-minded but to lead with humility and Ephes 4.2 Col. 3.12 the same vertue standeth before meekenesse then the vertue of meeknesse it selfe Gal. 5.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meeknesse Ephes 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all lowlinesse and meeknesse Col. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meeknesse Rom. 12.9 1 Cor. 13.4 Gal. 5.22 Ephes 4.3 Iames 3.17 1 Pet. 3.8 The Apostles generally lightly set downe together all the vertues that belong particularly to the Commandement Now for these vertues ut ante we must inferre to foure things before these for this is not the first Commandement but something must be before Rom. 12.9 Paul going to describe the nature of charity beginnieth with hatred of evill and glewed as it were to good and then love men that unglew you not from God These two must be A man must have odium peccati agglutinationem bono a hatred of sinne and a cleaving to what is good and his charity must not unglue this good else it is not charity A third thing is Phil. 4.8 he willeth us to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneranda whatsoever is grave and venerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honesty or gravity an especiall vertue then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whatsoever things are just whatsoever things are pure whatsoever things are lovely c. and all contraries to be refused and any thing that commeth contrary to these breaketh Gods order But more of this afterward because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the vertue of the last Commandement And fourthly Iames 3.17 Rom. 12.9 this love must be unaffected hearty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with out hypocrisie this gratifying must not beare a shew of zeale of love and be frozen in effect Absoloms curtesie was such but it was not hearty it was affected and it was the curtesie of the Pharisees to Christ they made a faire shew and called him Rabbi and said he was a man sent from God and that he taught the truth without respect of persons c. but it was affected And so had Ioab so had Iudas so had the Devill his curtesie take them altogether he said to the woman very honestly he was sorry God had dealt so hardly with them c. as if he had beene greatly moved with their estate but it was affected for where affection is Prov. 17.14 he will meete you very early in the morning and he will salute and blesse you but I had as lieve saith he he should curse me for this unjust wrath there is opposed unto it one vertue of innocencie another of charity 1. The innocencie taketh order that we hurt no body and consisteth in 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The preservative or the Antidote then the Sanative or the medicine The first is done by three wayes The first avoiding of offences Rom. 12 18. to have peace with all men as much as in us lieth that is 1 Cor. 13.4.5 to thinke no man any hurt nor to doe untowardly The second not onely this but also backward And that is done to us 1 Cor. 13.7 hee speaketh of a good and right interpretation of things as they are meant he will beleeve well and interpret it to the best he will leave no place for suspition Iames 3.17 calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without partiality not standing upon his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discretion he standeth not doubting what his meaning may be but he doth candide interpretari construe it fairely And the third is a willingnesse sometime to depart from his right Iames saith true wisdome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equity most plaine Phil. 4.5 Let your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation be knowne to all men By these three meanes anger is prevented 2. Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing after the blow is given there are three other prescribed in it by the Apostles and Prophets First it hath her rest but in a fooles bosome It commeth sometimes into a wise man therefore that it may not rest Ephes 4.2 Col. 3.12.13 Gal. 5.22 the vertue of supporting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to put more bitter into it not making a bitter thing more bitter And as the Apostle saith 1 Cor. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover things yea and as the Prophet David Psal 38.13 sui tanquam surdus I was as a deafe man he was not deafe but tanquam surdus and it is Iames 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hiding of a multitude of sinnes The second Levit. 19.18 we must not keepe in minde but forgive and forget 3. If we have done it our selves Matth. 5.23 we must seeke for reconciliation partly Prov. 15.1 with gentle words and partly Prov. 21.4 with gifts even with redeeming it our Saviour Christ calleth it an acknowledgement this is the way to heale wrath Of Charity the fruit of Charity of the godly inwardly against anger Psal 4.8 Ephes 4.3 1 Cor. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envieth not is not puffed up and Saint Peter calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.8 a spirit loving to keepe unanimity And then outwardly to oppose to icterum peccati the jaundise of sinne we have that Christ saith Matth. 6.22 simplex oculus a single eye 1 Cor. 13.5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not undecently to
Gods goodnesse and was in happinesse after desiring to depart from God fell into extreame misery 1. Into sinne 2. Into shame 3. Feare 4. Travell care vexation of body and mind Lastly into death So by comming to God we shall have all these redeemed and become happy againe The opinion of others that thinke a man may have his felicity here and of himselfe may be reduced to these five heads 1. Wealth 5. Divers opinions concerning mans felicity Particular exceptions worldlings 2. Honour politickes 3. Pleasure Epicures 4. Vertue Stoicks 5. Contemplation Idea Plato c. 1. Against riches that felicity doth not consist in them Goods goods apparrell c. preferre not a man to a higher place but keepeth his nature from decaying but felicity maketh a man higher then he was Against these short exceptions and 1. against wealth 1. Wealth in things artificiall is not for it selfe neither is wealth naturall for it selfe but onely supplying the wants of nature but cannot bring us to an higher estate 2. The end of man is better then man himselfe but these worse than man for a man for his life would give the whole world therefore 3. à modo retorquendi Stoicorum From the Stoicks manner of retorting It is a strange thing that that should be optimum bonum the chiefe good which hath beene doubted since the world stood whether it be good or evill Seneca semper eguerunt interprete alwaies needed an interpreter 1. That they make not a man good 2. That God and the celestiall natures have them not yet happy 3. That is not good which may sometimes profit but that which alwaies profiteth 4. The inconveniences that should come hereby 1. then men should not be esteemed by that they are but by that they have so his leather bagge full of money should be better then himselfe None esteemeth a sword by the scabbard nor the horse by his trappings 5. The good that commeth from wealth is in spending it and parting from it Sic esset summa felicitas abscedere a felicitate quod omnium absurdissimum So chiefe felicity should consist in parting from felicity which is most absurd 2. Nor doth humane felicity consist in honour this is but a signe of vertue and the signe is alwaies deterior to the thing signified 2. Honour 1. They bring themselves from this in saying that honos est virtutis umbra honour is but the shadow of vertue for who knoweth not that we must leave the shadow and follow the body therefore potius statuenda est virtus felicitas we must rather determine vertue to be felicity 2. Seeing there must be honourers and honoured therefore there must be many to make one happy quod felicitatis non est which pertaines not to felicity 3. As they may have honourers so they may have dishonourers sic partim erunt felices partim infelices so they shall be in part happy in part unhappy But they leave that which is the greatest Honore dignunt esse quod virtutis est to be worthy of honour which belongs to vertue 4. Quia honor est bonum sine omni stabilitate for honour is a good without any stability and hangeth on other mens mouthes Therefore we shall fall into that absurdity that we should make felicity most mutable like a Vane or Weathercocke Christ triumphed royally riding into Ierusalem after three or foure daies he was accused of the same people that would before have made him their King in so much that they cried crucifige eum c. crucifie him As for pleasure 3. Nor doth it consist in pleasure Our body receiveth paine by every part by the pricking of a pin in the skin the very mould of our body doth reclaime against it For there are but two parts and conditions whereby pleasure is commended to us and for the one the Epicures themselves have wished themselves to be like Cranes for the other like Sparrowes 2. Cum homo sit spiritualis intellectualis voluptas sensibilis seeing a man is spirituall and intellectuall but pleasure sensible Therefore by comming to pleasure he commeth to a thing inferior to himselfe but felicity must be above him And Seneca wisheth himselfe never to have beene botne if he had beene borne to this end s Sapere cibum Vinum potare to taste meate to drinke wine 3. We should be more miserable then the boasts if pleasure were our end for they use their pleasures openly and at liberty man in his most lawfull pleasures is ashamed to doe them openly apage felicitatem quae latebras quaerit away with that felicity which seeketh corners 2. They doe it without remorse of conscience man after he hath done it is pricked in his conscience and feeleth paine in himselfe In voluptate humana elsi vel maximè legitima 1. verecundâ—a 2. successio morsus conscientiae In humane pleasure even the most lawfull there is 1. a bashfulnesse 2. a succeeding of a biting conscience Quicquid bonum est ex hypothesi è se bonum non est sed eo quod dat illi conditionem illam 4. By their owne confession it is not good unlesse it be moderated so that it hath the goodnesse from that which giveth moderation to it If pleasure should be felicity then should the vertues of temperance continence shamefac'dnesse c. have been lost 3. Temperantia est abstinentia à voluptatibus Temperance is an abstinence from pleasures Therefore felicitas esset in abstinentia à selicitate Happinesse should be a restraining from happinesse 5. We say that he is continent that abstaines from pleasures Shall we say also that he is continent that abstaineth from felicity or that he is praiseworthy 6. Plutarch If an Epicure had but an houre to live and for that houre it were put to his choyce whether for that houre he would sport himselfe in greatest pleasures and make a sumptuous banquet or worke some noble exploit to get him a perpetuall fame I know saith he he would rather choose some noble act then to enjoy such a momentanie pleasure and so would condemne his owne opinion Morall vertues are onely to pacifie the troublesome parts of the mind i. the affections The pacifying of our affections Nor consists felicity in vertue to bring an easinesse to our actions Omnis autem actio est proper finem every action is for some end Therefore sunt alii ultra hunc fines there are other ends beyond this There is of every vertue a severall use as of Justice to maintaine Peace Of Fortitude to procure Peace therefore these have a further end then themselves 3. This principall vertue s prudencie est enim forma virtutum omnium for it is the forme of all vertues is defined to be nothing else but a direction to an end prudentia est scientia eorum quae aguntur propter finem prudence is a knowledge of those things which are done for the end 4. Quidam habent peratiam
see when we have gone through the faire promises of the gaine-sayer we are to deale with other enemies as anguishes of this life c. then with the last enemies and then we are to make account that when wee deale with the last enemy i. death if wee escape him we shall be sure to keepe our soules Patience the roofe of godâ—â—nesse tectum In consideration whereof as we said in faith that it is fundamentum virtutum the foundation of other vertues so patience is tectum virtutum omnium the roofe to keepe them from the stormes of afflictions without which showres would fall into the building and rot it And this may well be warranted Luke 8.15 our Saviour describing the spirituall harvest saith that they brought fruit in patience the fruit is the last thing in the other the bud and the blossome the fruit that must come through the blade more plaine I am 1.4 that therefore patience must be that we may be perfect and want nothing i. that perfection may be added Phil. 1.29 he joynes them both together to beleeve and to suffer Vnto you it is given not onely to beleeve in him but also to suffer for him Heb. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye be not slothfull but followers of them who through faith and patience inherit the promises faith and patience the first and the last the beginning and the ending Sure it is that when this vertue is come and covered the roofe we have good cause to rejoyce in so much as the Apostle 2 Cor. 12 10. he will rejoyce in his patience that he had suffered reproaches infirmities persecutions and anguishes for Christs sake Which patience Rom. 5.4 working experience then hee hath spem solidiorem more sure and solid hope then he comes to that Rom. 8.35 that he throweth downe his Gauntlet to any thing that can separate him from the love of God and he beginneth with the stoutest enemies speaking by experience as the worke being perfect in him If â—n punishment it brings forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the precept what is commanded that is patience but we will distinguish it according to this object to affliction that is of two sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precept for direction punishment for correction and accordingly on both sides there is a diverse patience It is said that in every law there is a directive and corrective force if the first escape the second will take hold aut faciendum quod oporter aut patiendum quod oporiet either we must doe what is due or suffer what is due we must be either Active or Passive 1. The first patience this whereby when we see that we are under the rod we submit our selves to the corrective law knowing it to be just for our deserts The reasons be two but one for suffering 1 Pet. 4.19 the maine reason of both these because it is the will of God Of his Will we enquire not the cause but the reason it is revealed therefore we are bold for the confirmation of our faith one this he will have the whole world know The manifestation of his own justice that sinne shall not be unpunished partly plaine Numb 20.12 the waters of Meribah cost Moses his life his wavering that waters came not at the first was the forfeiture of entrance into the land of promise and many more may be brought but they are all darkened by Christ his punishment for sinne may shew how well God liketh it Now albeit the maine punishment fell on Christ the Son of God and this passio Christi his Passion was the greatest sign of the love that he bare to us so must it be reciproce though that fell on him yet so it fell that there should still be a visitation of his Church though it was promised in the beginning God makes a covenant with us and to this end that his mercy may not be withdrawne from us yet Psal 89.31.32 But if his children forsake my law then I will visit their transgression with the rod c. So it is a part of the league betweene him and us that we shall endure the fatherly correction 1 Pet. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time is that justice shall beginne at the house of God an argument if justice beginne at the house of God if God shew his justice in punishing those which he hath a speciall favour and love unto therefore it doth argue that he will punish the unbeleevers more grievously Luke 23.31 It in me that am a greene tree what shall become of a dry tree therefore the green shall downe too Ier. 25.29 If mine owne house where my name is called upon offend I will beginne to plague it and shall you go scotfree therefore there is a not sparing of the house of God This would be very unpleasant unto us but that if we suffer not this a worse thing to be left would follow Heb. 12.6 Whom the Lord loveth he chasteneth Revel 3.19 God doth castigare omnem silium quem recipit he scourgeth every sonne whom he receiveth so herein is our choyce whether we will be disinherited or chastened Aug. Si hoc tibi magis malum videtur exhaeredari quam non casligari ist hoc elige So that if a man will be of the company of the wicked then Psal 73. he may share prosperity with them if not then Ier. 12. he shall be of the afflicted heritage and if our inheritance be magis bonum a good rather then the other we must passe under this 2. The procuring of out own benefit either by calling us backe when we are gone or retaining us in the state we 〈◊〉 in 2. Another reason of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correction as the first was the declaration of Gods judgements so this for our owne benefit 1. Esa 28.19 vexatio dat intellectum vexation gives understanding Psal 119.14 it was good for David that he was in trouble i. many men cannot be without it Aug. saith of himselfe that when he did follow with a full streame worddly pleasures pectoris dolâ—r a griefe in his chest was the first visitation that recall'd him by Pauls unhorsing and smiting blinde was his entrance and so many have beene recovered to God and unlesse we be thus smitten and awaked the naturall folly and the world ringing in our eares will make us that we shall not heare So in our continuance of sundry Hase 2.6 Sepiam viam tuam spinis I will hedge up thy way with thornes if thou wilt out of the way a thorne shall pricke thee and bring thee in againe Basil is said that being a man much subject to infirmity and sicknesse once in his sicknesse was very earnest with God for the recovery of his health and when he had obtained it he remembred that he had left out a condition that when he requested of the Lord that he might recover his health he
calleth it likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift 2 Cor. 8.19 it must be done gratis freely Now there is nothing but do ut des or do ut facias I give to thee that thou mayest give to me againe or I give to thee that thou mayest doe something for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is free and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blessing 2 Cor. 9.3 So doing this 4. fruit shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poore shall blesse us and God too God hath ordained that if a man doth appropriate that to his flesh that he will have common he taketh away his use Another use Gal. 6..8 this sowing it must be feede sowe in the spirit and reape life everlasting and so Hose 10.12 sowe righteousnesse and reape afterward 2 Cor. 9.6 Qui parcè seminat pareè metet qui seminat in multis benedictionibus metet in multis benediction ibus He that soweth sparingly shall reape sparingly and he that soweth bountifully shall reape bountifully Now a man may love his feede foolishly so that for very pure love he may set it lie in his barne but then we know that wormes will breed in it and consume it and so he doth amando perdere by loving it lose it therefore a man is so to love his seede as that he doth projicâ—re semen cast his seede into the ground and that is amare semen to love his seede And so if the temporall blessings of God be as seede as they are then there must be a casting and scattering of them And yet in this casting when a man hath so sowen an acre of ground and one aske Whose is this seed we say not it is the grounds but his that sowed it So if a man could be brought to this perswasion to thinke that semen is serentis and not recipientis the seede belongs to him that sowed and not to the ground that receives it he would sowe And that is the state of riches whensoever they are so bestowed c. And therefore as the husbandmen doe credere illud quod nonvident beleeve that which they see not so that they cast in one graine and see it rot and beleeve that howsoever showrs and snow fall yet at the last an Autumne will come and then they shall reape an eare for one come so if God enlighten our hearts and give us faith credendi ejus quod non videmus ejuis fructus est videre quod credimus to beleeve that which we see not we shall reape the fruit of seeing and enjoying that which we beleeve And so we shall see and feele that semen the seede it is serentis belongs to the sower and it will give an hundred fold â—ncrease For the comming to wealth it was said it stood in two things To come to wealth 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity against deceit 2. Justice against violence or rapine And whether to those that are by lawfull contract or to those that are indirectly possessed restitution belongeth and in sundry other matters of depositum things committed to our trust and things found lent let debt and by vertue of restitution supplieth the other part of justice And then for the use to our selves against prodigality and thereby neglect of houshold and against the part of prodigality that consisteth in the neglect of a mans houshold and against too great nearenesse in scraping frugality it answereth temperance in the former Commandement And for the use that we have toward other against bottomlesse largition and against the shutting up or closenesse of bowels the vertue of liberality So in effect in these three vertues and in the vices opposed to them is all that is forbidden and commanded in this Commandement The spirituall paâ—t the heart Now according to the former course how every man may be an observer of this Commandement which may best be done in this manner As in the former Commandement so in this Christ saith Marke 1.22 that thefts and extortions and deceit and evill gettings of a mans goods which are of affinity they proceed from the heart and therefore in them the fountaine of them must needs be damned And so 1 Tim. 6.3 first they have the corruption of the minde before they come to covetousnesse 1. If we had continued in the state of innocencie mans desires both naturall and oeconomicall should by no other have beene willed but by reason since which losse the corruption of the minde is this appetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to covet a fulnesse a satiety The belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath an appetite beyond that that is sufficient for it so likewise in the corruption of this unruly appetite we are disquieted with a continuall craving Prov. 30.15 there is one in the minde that saith Have have bring bring Now against this there must be one that saith there is enough that is there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a selfe-sufficiencie or contentednesse for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excesse is become the corruption of our wealth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wealth of nature is selfe-sufficiencie which is contentednesse But now there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse Now we see how the case standeth with the heart 1 Tim. 6.9 because that men will be rich and because it holdeth in all evill things quod volumus valde volumus and whatsoever we desire that we earnestly desire and long after in so much as Prov. 21.25 if a man be never so slow yet if he desire any thing he will have it quickly he will be rich as soone as he can then Prov. 28.20 he that maketh haste shall not be innocent and Prov. 20.21 of an heritage that is soone gotten there never commeth a good end But to come to the heart by occasion of this your unclinablenesse 1 Tim. 6 9. he setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a temptation a good round gaine and summe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the snare nought but a false asseveration a few words a false oath or Luke 16. a dash with a pen 50. for 80. If you will come into this snare you shall have this baite and then Gods judgements when a man setteth himselfe to it he suffereth him to fall into it as Eccl. 5.9 he shall love it and not be satisfied and the reason is for the minde as hath beene said cannot bee satisfied with any thing but with God And from many desires a it is vers to he shall have a great many cares and as his desires shall encrease his cares shall encrease as that that Christ saith Quid edam quid bibam quid induam What shall I eate what shall I drink or wherewith shall I be cloaâ—hed if he be not rich and when he is rich Quid saciaâ— I have not barnes enough Rich and not rich have it And then beside these he saith they shall being thus distracted erre even from the
in this place where it may be demanded First Whether we be able of our owne strength to shew forth that diligence that is required to assure us of our hope The Apostle resolveth us of that doubt in saying We are not able of our selves to thinke any good as of our selves Secondly because it may be objected If we be not able of our selves from whence then may we receive abilitie he addeth that our sufficiencie is of God from whose goodnesse it commeth that we are able to do any good thing whatsoever to the end that when God stands without knocking at the doore of our hearts Rom. 3. for the performance of such duties as please him we in regard that of our selves we cannot do the least thing that he requireth should knocke at the gate of his mercy that he will minister to us ability to do the same according to his promise Mat. 7. Knocke and it shall be opened to you That as by the preaching of the Law there was opened unto us the doore of faith Act. 14. And as the Creed is unto us a doore of hope Hos 2.15 So the consideration of our owne insufficiencie might open unto us a doore unto prayer by which we may sue unto God for that ability which we have not of our selves So this Scripture hath two uses first to preserve us from errour that we seeke not for that in our selves which cannot be found in us secondly for our direction that seing all ability commeth from God we should seek for it where it is to be found Both these things are matter very necessary to be knowne the first serveth to exclude our boasting Rom. 3.27 We ought not to boast of our ability because we have none The second is a meanes to provoke us to call upon God by prayer that from him we may receive that which is wanting in our selves To speake first of the negative part both Heathen and holy Writings do commend to us that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in a divers sense the Heathen use it as a meanes to puffe up our nature that in regard of the excellencie which God hath vouchsafed us above other creatures we should be proud thereof but Christian Religion laboureth by the knowledge of our selves and of our misery to cast downe every high thing that exalteth it selfe against the knowledge of God and to bring into captivity all imaginations to the obedience of Christ 2 Cor. 10.5 Which as Heathen Philosophers will us to consider the excellent vertues wherewith mans nature is endued the Scriptures all along put us in mind of our insufficiencie and tell us That if any man seeme to himselfe to be something when he is nothing hee deceiveth himselfe in his owne fancie Galat. 6.3 And if any man thinketh that hee knoweth any thing he knoweth nothing yet as he ought to know 1 Cor. 8.2 Amongst the places of Scripture which the Holy Ghost useth to shew our insufficiencie none doth so much disable our nature as this place of the Apostle which denieth unto us all power ever to conceive a good thought so farre are we off from fulfilling that good which we ought In this negative we are first to consider these words wherby the holy Ghost doth disable us We are not able to thinke any thing Secondly the qualification in these words as of our selves In denying our ability he setteth downe three things 1. Not able to thinke 2. any thing 3. this want of ability is imputed not to the common sort of men onely but even to the Apostles themselves who of all other seemed to be most able The Apostle to shew our insufficiencie telleth us We are not able so much as to thinke any thing therefore much lesse are we able fully to performe that good which is enjoyned us For whereas there are seven degrees to be considered in the effecting of any thing to thinke that which is good is the least and lowest degree which being denyed unto us doth plainly shew what is our imperfection The first thing to be observed in undertaking any good is the accomplishing of it secondly the working or doing of the thing required thirdly the beginning to do it fourthly to speake that which is good fifthly to will and desire it sixthly to understand seventhly to thinke But the Scripture doth deny all these unto us The perfecting or bringing to passe of that which is good is not in our selves To will is present with us Sed bonum perficere non invenio Rom. 7.8 Deus est c. It is God which enableth us to performe Phil. 2.7 This we find by experience to be true in things that are evill The brethren of Joseph when they sold him to the Egyptians had a purpose to worke their brothers hurt but they had no power to performe their wicked attempts For God turned their wicked purpose to good Gen. 50.20 When Paul was going to Damascus with purpose to persecute the Church it pleased God in the way to stay his purpose so that he could not performe that evill which he intended Act. 9.9 Thus much the Wiseman sheweth when by an example he proveth That the strongest doth not alwaies carrie away the battell Eccl. 9.13 The Heathen themselves say that heroicall vertues are in the mind of man but if any singular thing be done it is the gods that give that power and the Pelagian saith though we be able to begin a good worke yet the accomplishment is of God Secondly we are not able facere no more then we were able to effect for so saith Christ Sine me nihil potestis facere The Prophet saith Scio quod viri non est via ejus Jer. 10.23 If it be not in mans power to order his way and to rule his owne steps much lesse is he able to hold out to his journeyes end but it is God that ordereth and directeth mans steps Prov. 16.9 Therefore Paul saith The good I would do I do not Rom. 7.17 And if we do any good that it be not effected yet it is the worke of God in us as the Prophet confesseth Domine omnia opera nostra operatus es in nobis Esay 26.12 Thirdly the inchoation or beginning of that which is good is denyed us though we purpose in our hearts to performe those duties of godlinesse that are required yet we have not the power to put them in practise Filii venerunt ad partum non sunt vires pariendi Esay 37. The children are come unto the birth and there is no strength to bring forth If we begin to do any good thing it is Deus qui coepit in nobis bonum opus Phil. 1.6 In consideration of which place Augustine saith of the Pelagians Audiant qui dicunt à nobis esse coeptum à Deo esse eventum Here let them learne of the Apostle that it is the Lord that doth begin and performe the good worke Fourthly the power to speake that which is
of Timothy that he had Crebras infirmitates 1 Tim. 5. So the soule also hath certaine infirmities and that is the infirinity whereof the Apostle speaketh for albeit our soule be the stronger part as our Saviour speaketh when he saith The spirit indeed is strong Matth. 26. yet it is subject to many infirmities and weaknesses when it doubteth of Gods mercies saying Will the Lord absent himselfe for ever hath God forgotten to be gracious which the Prophet acknowledgeth to be signes of his infirmities Psal 77.10 And as the spirit is weake so there is a weaknesse of conscience 1 Cor. 8.7 and no marvel if there be such infirmities in the bodies also for life it selfe is but weake in regard whereof it is said of God that hereby hee is content to spare us for that hee remembreth that wee are but dust Psal 103. and considereth that we are but even as the wind that passeth away Psal 78. The difference is that as Christ saith Haec infirmitas non est ad mortem Joh. 11. and the dropsie palsie and such like diseases and infirmities of body are not mortall The second thing which the Apostle teacheth is that howsoever we be as the Apostle speaketh compassed with infirmities Heb. 5.5 yet they are not past cure for the Spirit helpeth our infirmitie◠so that albeit we are subject to fall through weaknesse yet there is hope concerning this thing Esay 10.2 and our errour may be healed Dan. 4. For there is balme in Gilead Jer. 8. which serveth to cure all our spirituall diseases Now the cure of the infirmities of our soule is not performed by any strength of our owne nor by our owne spirit but by the Spirit of God for so long as our infirmities are but bodily the spirit of man will sustaine them and there is helpe to be found but when the spirit it selfe is wounded then who can help it Prov. 18. The spirit of man must have helpe from a higher thing then it selfe as from the Spirit of God which onely is able to minister helpe The Apostle ascribeth to the Spirit of God two benefits first in regard of the life to come secondly in respect of this present life For the one as he is the Spirit of Adoption assures us of our estate in the life to come namely that as God hath adopted us to be his children so we shall be fellow-heires with his owne Sonne of his heavenly kingdome Touching the other because we are subject in this life to fall through infirmitie we have this benefit from him that he stayes and upholds us and therefore is called spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As our infirmities are manifold whether we respect the body o◠the soule so the weaknesse and defects of our souls appeareth not onely in good things which wee cannot do because the flesh ever lusteth against the spirit so that we cannot do the things that we would Gal. 5. but in evill things which we should beare and are not able The evill things that we should beare are not onely afflictions and the crosses which we are subject to which the Apostle proveth to be more tolerable because they are not worthy of the glory to come but dilatio boni wherein we need the vertue of magnanimity because it is a great crosse as the Wiseman saith Spes quae differtur affligit animam◠Prov. 13. Touching which affliction and crosses because in this life we cannot obtaine that which the Prophet wisheth namely to fly away as it were with the wings of a dove that sowe might be at rest Psal 55. therefore we must betake our selves to the mourning of the Dove Esay 38. waiting patiently when God will give us time to escape The meanes and wayes whereby the Spirit doth helpe us are many but he onely meaneth prayer to teach us that howsoever it be not esteemed as it ought yet it is the chiefe prop and principall pillar which the holy Ghost useth to strengthen our weaknesse Therefore when the Apostle willeth that first of all prayers and supplications should be made for Kings and all in authority 1 Tim. 2. the reason is as Augustine noteth because both mans salvation the honesty of life knowledge of the truth quietnesse of kingdomes duties of Kings and whatsoever tendeth to the publique benefit commeth by and from Prayer So that not onely the Church and spirituall matters but the common-wealth and temporall things are stayed upon the pillar of Prayer Wherefore as prayer is aspeciall helpe so we are not onely exhorted by religion to use it but nature it selfe binds us unto it for so long as we can either devise any help of our selves or receive it from any other so long we leane upon our owne staffe but when all help failes then we flie to prayer as our last refuge and therefore when God is said to feed the ravens that call upon him Psal 147. that cry of theirs is the voyce of nature so that albeit men for a time leane to their staies and help yet there is a day when all flesh shall be made to come unto him who onely it is that heareth prayer Psal 65. that is when they lye howling upon their beds Hos 7. then they shall be faine to call upon God for help so howsoever Pharaoh in the pride of his heart say Who is the Lord that I should heare his voyce Exod. 5. Yet he made him come to him when he plagued him with thundring and raine and haile which made him send to Moses and Aaron that they might pray unto God for him Exod. 9.28 But here the Apostle meaneth the prayer of the spirit which alwaies reckons prayer to be the first and chiefest help in all trouble and not the last as the prayer of the flesh doth Therefore as we must discerne simulacra virtutum from vertues themselves and that which is naturall from that which is of grace so we must distinguish the prayer of the spirit from the carnall prayer and be sure that the vertues which we have if they be any are not naturall as those in many of the Heathen but that they proceed from grace and the working of Gods Spirit To the right framing of our prayer it is required that we do not onely orare mente spiritu 1 Cor. 14. but as the Psalmist saith of the praising of God so we pray to God with understanding Ps 47. Both our heart our understanding our affection must concurre in making intercession to God For a second point if prayer be a stay to us in our infirmities then we must be carefull that our prayers be not faint and weake but that they proceed from the fervencie and vehemencie of the spirit for as Christ saith If the light that is in thee be darknesse how great is that darknesse Matth. 6. If our prayer be nothing else but infirmity as it is for the most part how great is our infirinity But the Apostle sheweth our weaknesse in prayer in