The Fast Friend, Text (7 of 11)
Uſe. The beſt of us all have great cauſe to be humbled for this corruption of our hearts; when being convinced of the neceſſity of a duty to be performed by us, belonging either to our generall or particular Calling, we deferr and put it off, under this pretence, It is not now ſeaſonable, the time is not convenient for the doing of it.
Thus Preaching and Hearing of the word is out of ſeaſon with ſome, as the Apoſtle intimates, 2 Tim. 4 2.2 Tim. 4.2. Aug. lib. de. paſt. Preach the word in ſeaſon and out of ſeaſon; opportunè volentibus, importunè nolentitibus (ſaith Auguſtine); in ſeaſon to thoſe who are willing, and out of ſeaſon to thoſe who are unwilling, and judge it to be ſo. The Fryars of Baſil held it to be Hereticall to preach diebus prophanis on working dayes,Melch. Adam. and we have amongſt us who judge them Puritanicall, who heare a Lecture on ſuch dayes. Prayer and other Religious dutyes have the like put off, we want time, have no leyſure to do them, hereafter we ſhall have more and better opportunity.
So in the works of Mercy and Charity we are apt to delay and put off, under pretence the Dore is ſhut, we cannot ſpare as yet; when we dye the dore will be open, then we will give more amply and liberally: as yet our charge is great, expenſes large, and who knowes but we may want our ſelves before we dye? In ſhort, the maine buſineſſe of our Lives is neglected under this pretence. Call upon men to Repent and turne, to make their peace with God, they think that we come to torment them before their time. It is not good, ſay they, to be religious too ſoon. Old Age and Sickneſſe is fitter for ſad thoughts, than youth; Repentance muſt be deferred till a more convenient time.Modò et modò ſine paululum, &c: modò & modò non habebunt modum, Aug. conf. lib. 8. Pro. 6.10. Cras do; non Hodie; ſic nego quotidiè. Like nimble Tapsters, they cry Anon Anon Sir. So Auſtin confeſſed of himſelf, that in his unconverted eſtate, he returned to Gods call, verba lenta, & ſomnolenta, Anon, Lord, Anon; he would come Anon, but not yet, By and By, but not preſently. In his ſecret thoughts he deſired Chaſtity, but not yet; with Solomons ſluggard he cryed out, yet a little more ſleep, a little more ſlumber, a little folding of the hands to ſleep, Pro. 6.10. So is it with all Licentious Sinners, Hodie ſibi reſervant, & cras Deo promittunt; they will be their own now, and the Lords another time, but let all ſuch Procraſtinators conſider ſeriouſly.
Firſt in putting off any good duty, (an opportunity being offered for the doing of it) (under pretence that the Dore is ſhut) we controule the Wiſdome of the Almighty (in whoſe power it is only to appoint times and ſeaſons,Acts 1.7.17.26. Acts 1.6. & 17.26.) as if we could find out a more convenient time then that which God doth offer us, and hath allotted unto us: yea, we challenge to our ſelves that which is Gods Prerogative,Pſal. 31.15. for he is the God of Time, our Times are in his hands, yet we make as if it were at our own command, in neglecting the Opportunityes that he doth offer us to do good, or receive good, which is a moſt preſumptuous ſin to do, and never goes unpun ſhed.
Secondly; in deferring or putting off the p…eſent opportunity offered, we put our ſelves to a great deale of paine and …abour more then needed; What profit (ſaith Solomon) hath he that worketh in that where…n he laboureth, Ecc eſ. 3.9?Eccleſ. 3.9. As if he ſhould have ſaid, If a man let paſſe that ſeaſon and time allotted for every purpoſe (of which he before ſpake) there will be then no profit of his work, labour he never ſo diligentl…. If he miſſe his Time, and pitch not upon the very foreign his labour will be loſt. There are many Nicks in Time, a great many foreign; which if they hit, all goes well, (as you ſee it in a Clock or a Jack,) if they hit not, if they fall not one within another, the whole work ſtands. Opportunity and ſeaſon in time, is aptly reſembled to a joynt in a member, BB. Andrews.if you hit on the joynt you may eaſily divide it, but if you are on this ſide or on that, you do but mangle the meate, and looſe the paines you beſtow in car…ing of it up. Thus much Samuel ſhewed Saul, 1 Sam. 13.13.1 Sam. 13.13. Thou haſt done very fooliſhly, ſaid he, in that thou hast not kept the Commandement of the Lord God which he commanded thee, for [Now] would the Lord have eſtabliſhed thy Kingdome upon Iſrael for ever. Now was the Time to have been made happy for ever, if thou wouldſt have taken it. So 1 King. 12.7.1 King. 12.7. The want of wiſdome, to lay hold on the preſent opportunity loſt Rehoboam ten Tribes, and in ſeeking to recover them againe, he did but loſe his labour, as the Prophet told him, verſe 24. And 2 King. 13.18, 19. Joſeph is will'd by the ſick and dying Prophet Eliſha, to take his Arrowes, and ſmite upon the ground,1 King. 13.18, 19. not limitting the King to any number of ſtroakes, ſuppoſing that Joaſh upon his former Parabolicall Act might well underſtand…, that the number of thoſe blowes he gave were to be ſignificant; Joah ſmitt but thrice the Prophet is greived with his ſlack hand, and tells him that he ſhould have ſmitten five or ſix times, and then he ſhould have conſumed Syria, but now he ſhould ſmite Syria but thrice: which thing queſtionleſſe God revealed to the Prophet, for his laſt gratification, upon his prayers for Joaſh, and againſt the Enemyes of Iſrael. The opportunity being omitted, he ſhould ſmite them thrice, but no more: All his after-endeavours were to no purpoſe. Nor was it without cauſe that our Saviour complained of Jeruſalems neglect in this point,Luke 19.42. Luke 19.42. If thou had'st known in this thy day the things which belong unto thy peace! And ſo he breaks off, Teares ſtopped the paſſage of his ſpeach, he was not able to ſay any more, he weepes out the reſt of the ſentence, lamenting the miſery that was likely to fall on them, for that they apprehended not the opportunity offered. Thoſe Teares of his ſhewed to the world, that Opportunity is a grace to have it, a ſecond grace to know it; but a third grace, and better than both the reſt, to make good uſe of it.
And Laſtly; if we do but conſider, how wiſe the Children of this world are in their generation, to lay hold on Time, and Opportunity, it may ſhame us. The Husbandman puts in his plough after a ſoaking ſhower, and makes his Hay whilſt the Sun ſhines; when the Regions are white to Harveſt, he puts in his ſickle, and ſuffers not his Corne to ſhed: The Mariner takes next faire wind, and will not lye longer in the Harbour; when the wind ſerves, he hoyſteth up his ſayles, Acts 27.17. There is a Time when Kings goe forth to warr,Acts 27.2. which the Soldier neglects not,2 Sam. 11.1. 2 Sam. 11.1. The Lawyer obſerves his Termes; the Merchant his Marts, the Smith neglects not to ſtrike whil'ſt the iron is hot. And for any Action Naturall, or Civill, that we have a mind unto, we will find an Opportunity for. As Caeſar ſaid of his way and paſſage, Inveniam aut faciam, we will find one or make one. And yet we are fooles in enterteyning opportunityes offered for the good of our ſouls: ſo farr are we from making more opportunityes then we find, that we plead againſt thoſe that are offered on Gods part, and ought to be taken on ours.
Uſe. 2 How happy might we be, if now at length we would be wiſe in redeeming of our Time.Epheſ. 5.16. Good houres and opportunityes are merchandize of the higheſt rate and price; and whoſoever would be rich in Grace here, or Grace hereafter muſt not ſuffer any faire opportunity to paſſe by him, but muſt buy it up out of thoſe Huckſters hands which would foreſtall the markets of it. I meane Profits, and pleaſures of the world, vaine ſports and paſtimes, idle talking, immoderate ſleeping, ſuperfluous feeding &c. We give our monyes for meat drink and apparrell; ſo ſhould we be content to part with our delights and pleaſures, to purchaſe ſome time for holy Dutyes: We ſhould get knowledge of the worth of the Commodity, as Merchants do of that they buy. David highly eſteemed of the men of Iſachar, for that they had underſtanding of the Times, 1 Chron. 12.39.1 Chron. 12.39. And God will highly eſteeme of us, if we be skilfull herein, and wiſe to apprehend them. It is good in this ſenſe to be a Time-ſerver. So ſome read Rom. 12.11. Serving the Time (the Greek words foreign and foreign being not much different in old briefe writing.Rom. 12.11. foreign Ambroſe. Pellican. Calvin. Gualt. Martyr. Eraſm.) The meaning is not that we ſhould be as weathercocks turning with every blaſt of wind, that our Religion ſhould be an Almanack-Religion changing with the Time and ſeaſon, nor a Meridionall-Religion, calculated to the height of Weſtminſter; nor a Lunary Religion that ebbs and flowes, nor a State Religion that obeyes Affections of Perſons; but the meaning is, that we ſhould obſerve what is fitting for Time and Seaſon, and that do; yet without departing from truth and honeſty; that we ſhould reject nothing, that in its ſeaſon is offered, nor embrace any thing that is not in its ſeaſon tendered.
Queſt. But how ſhall a man come to know the fitteſt ſeaſon of any actions?
Reſp. This indeed is a taske ſomwhat difficult. For as it is God that hath allotted a Time for every action; So it is from God that we come to find out the fittneſſe and ſeaſonableneſſe of Time, for each purpoſe and Action. God hath made every thing beautifull in his Time, ſaith Solomon, alſo he hath ſet the world in their heart, ſo that no man can find out the work that God maketh from the beginning to the end, Eccleſ. 3.11.Eccleſ. 3.11. The word that is tranſlated, the world doth properly ſignifie, Tempus abſconditum, a hidden time, and is ſo rendered by ſome learned Expoſitors,Dr. Jerm. in loc. as beſt agreeing with the ſcrope of the place. They read the words thus, he hath made all things beautifull in his Time, alſo he hath ſet a hidden Time in the heart of them, that is, he hath hid from the heart of men the Time for every thing which he hath appointed, ſo that man of himſelf cannot find out the work which God maketh ſo beautifull on its Time. So Eccleſ. 9.12.Eccleſ. 9.12. Man knoweth not his Time. Such is his ignorance, that herein the brute Creatures are preferred before him.Jer. 8.7. Jer. 8.7. Yea the very Ant a ſilly and contemptible creature ſeemes herein to excell him,Pro. 6.6. Pro. 6.6. Notwithſtanding the heart of the wiſe man ſhall know it, God will teach him to diſcerne both Time and Judgement, Eccleſ. 8.5. Pſal. 25.15.Eccleſ. 8.5. God will guide him in the way that he ſhould chooſe.Pſal. 25.15. And this he doth both by his word and Spirit.
His Word is not wanting, in pointing out the Time and Seaſon for doing any Action of moment.Iſay. 22.12, 23. Nehe. 8.10. Jam. 5.13. Amos 5.13. Pro. 3.2.7. It gives us Rules when to Mourn, and when to Rejoyce, when to Pray, and when to ſing Pſalms, when to Reprove, and when to be ſilent, when to give, and when to forbeare giving; which Generall Rules a wiſe Chriſtian will apply to his own occaſions.
As for other particular occaſions which occaſionally happen, Now for this; Now for that; Theſe ſhall not want a ſecret knock, and call at the Dore of a wiſemans heart, which ſhall be as if a man ſtood behinde him, whiſpering to him ſaying, Now it is a Time to ſpeak to God for his Church; and Children: Now a word of comfort would be in ſeaſon, to ſuch, or ſuch a diſtreſſed Creature. Now it is a fitting Time to humble thy ſoul by Prayer before the Almighty, and to ſet in with God, to ſtrike when he ſtrikes, (like the Smith and his boy,) A ſecret guidance, from Gods bleſſed ſpirit will pitch us upon the right Time,Hol. 14.9. Who is wiſe will underſtand theſe things.
There are ſome other Particular Rules which may be very uſefull to us for our direction, in ſeaſonable performance of good Actions: ſuch are theſe.
The firſt Opportunity that is offered to any for doing good, or receiving good would be apprehended, and not put by, for that is commonly the beſt: It being with Time as it is with a Veſſell of Wine, the beſt and pureſt part of it is firſt drawn out; and that which remaines behind, being neere the dreggs and Lees is the worſt: when a man omitteth a faire Opportunity offered him,…cts 24, 25. he ſeldome meets with the like againe. Foelix thought to have had a more convenient Time to ſend for Paul, but he never met with it. A wiſe Merchant takes his firſt Chapman; And a wiſe Chriſtian lets not ſlip the firſt occaſion offered of doing what good he can. Thus Samuel adviſed Saul when this ſhall come to paſſe, do that which commeth next thy hand, (for ſo the words are to be read,) 1 Sam. 10.7.1 Sam. 10.7. Eccleſ. 9.10. Hereto tends that of Solomon, Eccleſ. 9.10. whatſoever thy hand findeth to do, do it with thy might, the hand findeth that which is within the reach of it, or elſe within the graſp of it, and whatſoever thy hand findeth to do, is, whatſoever thou art able, whatſoever thou haſt meanes to do, Do that with thy might, that is with all thy ſtrength and ability, lay faſt hold on the firſt Opportunity, ſuffer it not to ſlip from thee, ſay not the Dore is now ſhut. I cannot riſe to give thee.
Secondly; let the weightyeſt works have the praecendency, thoſe which are firſt in excellency, ſhould be firſt in Time,Math. 6.33. Math. 6.33. No wiſe man puts off matters of greateſt weight, and importance till the laſt, but gives them the priority both of Time and Place. What Tradeſman on a Market day would neglect a good Cuſtomer in his ſhop to heare a Ballad ſung in the ſtreet? What wiſe man having a ſuite at Law, and the day of hearing at hand, would neglect that, and ſpend the Time in delivering letters to this or that Friend? Mary was commended above Martha for this,Luke 10.42. that ſhe minded principally that one thing which was neceſſary. If an opportunity be offered of doing good to our ſouls, and our pleaſures or wordly profits, ſtep in to hinder, It is no good Plea to ſay the Dore is now ſhut, I cannot riſe to give thee.
Thirdly, a leſſe good may not be ſuffered to croud out a greater. When Chriſt called a man in the Goſpel, he deſired he might go firſt and bury his Father, but Chriſt would not grant it.Math. 8.21, 22 It may be, on the Sabbath thou layeſt hold on the opportunity, and calleſt thy family together, thou readeſt, prayeſt with them, and prepareſt them the beſt thou canſt for the hearing of the word. But in the meane Time thou art noted to be a very negligent, and backward commer to Gods Houſe, and all under pretence of private devotion, and family dutyes; but a leſſer good may not exclude a greater: And being come to the houſe of God thou lighteſt upon ſome paſſage of Scripture which much affects thee, thou ſpendeſt thy Time in reading of it, when thou ſhould'ſt be a hearing Gods Miniſter, and attending to that which is delivered. Sathan deales in this caſe like Samballat and Tobiah, who would have drawen Nehemiah away from building of the Citty by calling him to conference: but we ſhould anſwer as he did,Neh. 2.6, 7. Neh. 2.6, 7. I have a great work to do which I am now about, and I cannot come down, Why ſhould the work ceaſe whilſt I leave …t, and come to you? When a leſſe good withdrawes our heart from that which is a greater good, in ſuch a caſe it will be no faire plea to ſay, The Dore is now ſhut, I cannot riſe to give.
Laſtly; An uncertaine Good (though in its own Nature more excellent,) may not exclude a certaine good, (though of an inſeriour Nature,Pro. 3.27.28.) that is in our Power to do, Pro. 3.27, 28. If at preſent it be in the power of thy hand to do good to thy ſelf, or Neighbour, and thou omitteſt this opportunity, hoping to do thy ſelf or Neighbour ſome greater good hereafter, the Plea will not hold, The Dore is now ſhut, I cannot riſe and give.
Thus learne we to informe our Judgements, not only of what is good, and to be done by us, but alſo in what degree of goodneſſe every Chriſtian duty is; that every thing in due order may be choſen; the higheſt degree before the mean, and the mean before that which is Inferiour unto it. So ſhall every work be done in the ſeaſon of it: We ſhall diſcerne when it is fit to open the Dore, and when to keep it ſhut. A glorious Luſtre will be upon our Actions,Aptum eſt omne bonum locis ſuis, & Landabilia quae que ſordeſcunt, niſi congrua ſede potiantur Caſſiod. lib. 6. Var. 22. Eccleſ. 3.11, Pro. 25.11. they will be lovely and beautifull being done in ſeaſon, Eccleſ. 3.11. And what Solomon ſaith of a word in ſeaſon, Pro. 25.11. is likewiſe true of an Action in ſeaſon, It is like Apples of Gold in pictures of Silver. An Apple is not to be pull'd before its time, for then it is ſowre; nor ſuffered to hang too long, for then it rotts: And the Beauty of a Picture is the comely proportion of the parts; the gracefull fitting of the colours, to the parts; the artificiall placing, both of the colours, and parts: Thus, when we give our words and actions, their due proportion, when we rightly order them, and fittly colour them with their due circumſtances; Then there is a Beauty on them, otherwiſe there is a deformity, an obliquity in them, the beauty and comelineſſe of them is loſt. And ſo much of the Caſe.
Now Mystically, our Saviour in encouraging us to hold out in Prayer (as before you have heard) notwithſtanding the rubs and letts, the blocks and impediments that may lye in our way to diſcourage us, (whereof this is one,) he gives us to underſtand thus much, that,
Doct. When the Dore is ſhut, Prayer is not ſo ſpeeding, Luke 13.25. Math. 25.10, 11.as when it ſtands open to us. The Truth of this appeares by that which our Saviour ſaith, Luke 13.25. and Math. 25.10, 11.
For the better clearing of the point, let me ſhew you (before I come to the Uſe;) when the Dore may be ſaid to be ſhut upon us, and when to ſtand open for us.
The Dore is ſhut, firſt when the Decree is paſt and gone forth againſt a Land, Nation, or particular Perſon,Zeph. 2.1, 2. Zeph. 2.1, 2. Gods Decrees are immutable, and unchangeable, as himſelf, and ſecret to himſelf, we cannot Dive into them;Dr. Preſton on the Attrib. 1.2.4.82. but there is a double Time to be taken notice of by us; Firſt, a Time of preparing and trying before this unchangeable Decree come forth, which to ſome is longer then to others: God bore long with the people of Iſrael in the Wilderneſſe,Numb. 14.22: ten times they provoked him before he declared his reſolution of rejecting them, before that Decree came forth, Heb. 4.3.before he ſware in his wrath that they ſhould not enter into his reſt. And there is a Time when the Decree is come forth and past: till that be come forth and paſt, there is a Dore of Hope opened, but when that is paſt, and the Dore ſhut, the Prayers that we put up, either for our ſelves, or others will not avayle, nor be ſucceſſefull. For prooſe of this, read Jer. 7.16. Therefore pray not thou for this people, &c.Jer. 7.16. But what if the Jewes being moved with the calamity, ſhould cry and importune the Lord with Teares, Faſting, Praying, &c: If they do, (ſaith the Lord) I will not heare them, Jer. 11.11.14. & 14.11, 12. & 15.1.Jer. 11.11.14. & 14.11, 12. But put Caſe, others of Gods beloved ones, ſome of Gods ſpeciall favorites, the worthyes of the world ſhould intercede for them? Well (ſaith God) though Moſes and Samuel ſtood before me for them, verſe 15.1. or thoſe three men, Noah, Daniel and Job were in ſuch a Citty, they ſhould not prevaile for that City, Ezek. 14.14.20.Ezek. 14.14.20. Before that Dore of Gods Decree be ſhut, they may do much: but if the Decree be paſt, all Hope is paſt, Prayer ſpeeds not, the Dore is now ſhut.
Secondly, the Dore is ſhut, when the meanes that ſhould do us good are taken from us, and then our ſeeking may prove unſucceſſefull, Amos 8.11, 12. God threatened a Famine, Amos 8.11, 12not of bread, but of the Word which is worſe, and that time of Famine mine is unſeaſonable to ſeek out for food; Then our Prayers have a moultring time, the wing of our Hope is cut ſhort, then they ſhall wander from Sea to Sea, and from the North even to the East they ſhall run to and fro, to ſeek the word of the Lord, and ſhall not find it. Whil'ſt the means of doing good are continued, a large Dore is opened unto us,1 Cor. 16.9. 2 Cor. 6.2. 1 Cor. 16.9. that is an acceptable Time to be heard in, 2 Cor. 6.2. but if we omit theſe opportunityes of Grace which lye open, and faire before us, God will not only deprive us of them (through our neglect,) but make us cry mightily for them, before we do enjoy them,Pro. 28.9. Pro. 28.9. Thoſe who in proſperity deſpiſe Gods Lawes, ſhall hardly have their Prayers heard in time of trouble.
Thirdly, the Dore is ſhut when a man is taken from the meanes, though they be continued, yet hee is diſabled from attending on them, and that either by weakneſſe, and other infirmityes, or by Death it ſelf. When neither the parts of the Body, nor the powers of the Soul can diſcharge their office.Eccleſ. 12.1, 2, 3. Solomon brings in old and decrepit Age; deafe, blind, lame, ſhortwinded, full of coughs and aches, trembling on a ſtaffe, robbed of all its ſenſes, and preſents him to the young man to behold; willing him to Remember his Creator in the dayes of his youth before thoſe evill dayes come upon him, and thoſe yeares draw nigh wherein he ſhall ſay, I have no pleaſure in them, Eccleſ. 12.1, 2, 3. &c. This old Age he calls an evill Time, becauſe when the dayes of youth are not well ſpent, the dayes of old Age are hardly brought to goodneſſe, exhorting that before thoſe evill dayes come, they would remember God that made them, and ſerve him, calling upon his name; for if it be deferred till thoſe evill dayes come, their ſeeking of God will not be ſucceſſefull.
And yet to him that is living there is hope, ſaith Solomon, Eccleſ. 9.4.Eccleſ. 9.4. in which reſpect a living Dogg is better then a dead Lyon: for when Death comes the Dore is ſo ſhut, that no Prayers can prevayle, no returning from the grave to praiſe God. Thence it was that David forbore any longer to Faſt and Pray for his Child,2 Sam. 12.22. hearing of the Death of it. And the wiſe man adviſeth to do whatever our hand findeth to do with all our Power, for that there is no work, Eccleſ. 9.10.12.nor knowledge in the grave whither we are going.
Fourthly and laſtly; at the day of Judgement the Dore will be ſo ſhut, that it ſhall never be opened more, then all our prayers,Luk. 13.25, 26. Math. 25.11, proteſtations, &c: will be bootleſſe, Luke. 13.25, 26. Math. 25.11, 12. as we have ſhewed more at large on that Parable.
Uſe. Let all ſuch make good Uſe of this, who pleaſe themſelves with a conceit, that one time will be as ſucceſſefull as another to ſeek God in: Old Age as ſeaſonable as youth, ſickneſſe as health; when the Sun is ſet, as opportune as when it firſt ariſeth, or is at the height. Some conceite, they have the eares of God at their command; when they call he muſt preſently Anſwer, when they knock he muſt preſently open, be the Dore never ſo faſt ſhut and bolted. Hence it comes to paſſe that the Sons of men are ſnared in an evill Time, when it falleth ſuddenly upon them, as fiſhes that are taken in a net, Eccleſ. 9.12.and brids that are taken in a ſnare, (as Solomon ſpeaks, Eccleſ. 9.12.) they are diſappointed of their intents and purpoſes, as we have in the former Doctrine ſhewed you.
Obj. But ſo long as the meanes are continued unto us, 1 Cor. 16.9. Reſp. Gen. 28.17.the Dore is open, 1 Cor. 16.9. What need we feare Audience?
In regard of the meanes that are continued yet unto us, I doubt not but we may ſay that it is the Gate of Heaven, and with the eye of Faith, we may with Seeven ſee the Heavens open, Acts 7.55.ſo that the prayers and teares; the ſighs and complaints of Gods faithfull Servants do come before him, and are regarded by him: but this ſhould be no encouragement to any of us to walk preſumptuouſly. For,
Firſt; Albeit the Maſter of the houſe hath not ſhut to the Dore upon us, yet the day is far ſpent, and the ſhadowes of the evening are stretched out already on us, Jer. 6.4. how many of Gods Faithfull Miniſters are driven into corners,Jer. 6.4. and not a few that pretend to hold forth new lights, propheſie lyes, and the people Love to have it ſo, Jer. 5.31. & 14.14.and what will you do in the end thereof: when the Candle burnes blew, the damp is coming.
Secondly, albeit the Dore be open unto others, yet it may be ſhut on thee, what Job ſaith of the Life of man may be as truly ſaid of all things that fall out in the Life of man, (eſpecially of the Time of his Converſion,) All his dayes are determined, Job. 14.5.and the number of his months are with thee, thou haſt appointed his bounds that he cannot paſſe, which Time if men trifl…e away, and receive this generall grace of God in vaine, they may be caſt into a reprobate mind, and incurable hardneſſe of heart, as appeares, Iſay. 6.9, 10.Iſay. 6.9, 10. Math. 13, 13. Luke 19.42, 43. compared with Math. 13, 14. A man may have the liberty to live under the meanes, a long time after the Dore is ſhut upon him, ſo Luke 19.42.43. the Jewes enjoyed the Miniſtery of the word ſtill, yet Chriſt tells them that the time of their viſitation was paſt. This poſſibly may be thy Caſe if thou contemneth mercy oftered; If thou deferreſt ſeeking to God, when thou art called upon to do it, thou may'ſt be like that Figg-tree that Chriſt cur…ed,Math. 21.12. and that curſe may be denounced againſt thee, Never fruit grow on thee more, never profit thou by Sermon more, Indeed it is hard to ſay, (neither Angells nor men can tell) how long the Dore of mercy ſhall ſtand open unto you, that is a ſecret known only to God. Nor can any man ſay of another, the Dore is ſo ſhut againſt this man, that it ſhall never againe be opened to him, for whilſt there is Life, there is hope (as was ſaid) and whil'ſt God ſtrikes thy heart with ſome remorſe for ſin, and giveth thee a deſire to ſeek to him, and call on him, and attend to the meanes, with a deſire to profit thereby, that man may comfortably conclude that the Dore is not ſo ſhut, but that upon his knocking it ſhall be opened unto him, yet the Dew may lye upon Gideons fliece,Judg. 6.37. and thine be dry, and whilſt light is in Goſhen, Exod. 10.23. Gen. 19.11.darkneſſe may be in thy habitation and dwelling, thy blindneſſe may be ſuch that with the Sodomites thou may'ſt not find the Dore of Repentance, and be wearyed in groaping after it, but if in caſe thou ſhould'ſt find it, thou mayſt find it ſhut, and ſo ſhut, as that all thy knocking will never move the God of Heaven to open it to thee,Heb. 12.17. Obj. Deut. 4.29. Heb. 12.17.
But how then is that Promiſe made good, Deut. 4.29. when thou art in Tribulation (ſaith Moſes) and all theſe things are come upon thee, at length if thou ſeek the Lord thy God thou ſhalt find him; and in the applicatory part of this Parable ſeek and you ſhall find, knock and it ſhall be opened.
Reſp. This is to be underſtood with a double limitation, omnis qui petit recta & rectè, every one that asketh right things, and rightly. Secondly, Omnis in quo non eſt legitimum impedimentum quo ſe indignum facit, every one in whom there is not a lawfull impediment, by which he maketh himſelf unworthy of receiving, (of which more hereafter in its due place,) wherefore that clauſe of Moſes may not be left out,Janſenin Concord Evang. e. 38. If thou turne to the Lord thy God, and be obedient to his voyce, if thou ſeek him with all thy heart, and withall thy ſoul. God is truly ſought when he is ſought in truth of heart, and that is no where to be found, but in a converted perſon. Now it is juſt with God to deny them repentance, who have contemned the meanes which ſhould bring them to Repentance, Pro. 1.30. Ezek. 24.13.Pro. 1.30. Ezek. 24.13. Revel. 22.1.22. Revel. 2.21, 22.
Secondly; Albeit the hand of Eaith and true Repentance be never unſucceſſefull in reſpect of the Salvation of the ſoul, yet in reſpect of Temporall bleſſings it may be without ſucceſſe,Deut. 3.26, 27. ſee Deut. 3.26, 27. No doubt but Moſes had repented him of his Sin, in that he glorifyed not God at the waters of ſtrife, yet he obteyned not what he ſought for, at the hands of God, to enter into Canaan: the like in David, 2 Sam. 12.14.2 Sam. 12.14.
Thirdly, if the Maſter of the houſe, (or Friend ſpoken of in my Text) ſhall open the Dore unto thee upon thy knocking, after it is ſhut, yet Audience will not be ſo eaſily obtained, as when it ſtands open: there muſt be bouncing as well as begging: more prayers, longer waitings, &c. Nor is ſuch comming ſo acceptable to him, as earlier comming; wherefore ſtay not till the Dore is ſhut, if thou beeſt wiſe thou wilt find a difficulty in that, albeit thy ſuite happen to be granted in the end. It is obſerveable, that albeit Scripture ſpeaks of an acceptable yeare of the Lord, Iſay. 61.1.as if the Dore ſtood open all the yeare, yet, that we may not truſt to that, it is reduced to a narrower compaſſe of time, Pſal. 95.8. Heb. 3.7, 8: To day if you will heare, Pſal. 95.8. Heb. 3.7, 8. Luke 12.12. 2 Cor. 6.2.&c. to a narrower then that, to an houre, Luke 12.12. and to a narrower then to an houre, to a very minute, the very Now. 2 Cor. 6.2. Therefore make uſe of it. And ſo much of the firſt diſcouragement or difficulty. A ſecond followes.
Text. [My Children are with me in Bed. ]
As if he ſhould ſay,Jam pueri quieſcunt, & non est dignum, ut, propter te, in, jurium patiantury. Aug. de Temp. Tom. 10. Ser. 171. my Children are at reſt, in Bed with me, and it is not fit that I ſhould diſquiet them to pleaſure thee; ſhould I now ariſe, I ſhould diſturb them, break their ſleep, wherefore trouble me not at this time. Obſerve,
The tender affection that Parents beare unto their Children, might in the firſt place be taken notice of. They lay them in their Bed (you ſee) yea, in their Boſome, as Ruth. 4.16. and that not only whilſt they are alive, but when they are dead, as we read,Ruth. 4.16. 1 King. 17.19. 1 King. 17.19. But of this Parently affection I ſhall ſpeak more fully hereafter on verſe 11. That I now ſhall commend unto you from hence, is this
Doct. Naturall Affection of Parents toward Children, proves many times a great let and hinderance in the diſcharge of Chriſtian Dutyes.
Jacob diſcovered too much fondneſſe this way, whilſt for the preſent he ſeemed more willing that himſelf and whole Family ſhould periſh, then to ſuffer Benjamin to go with his Brethren to buy Corne,Gen. 42.38. & 43.3-11. Gen. 42.38. and 43.3.-11. Davids inordinate affection towards Abſal…m, diſcovered by his immoderate mourning for him had well nigh marr'd all, as you read, 2 Sam. 19.2.-9.2 Sam. 19. 2-9. And what other excuſe did Ruths Kinſman make, that he did not take her to Wife, as God required he ſhould do; but this,Ruth. 4.6. Lavater. in loc. he ſhould then marr his own Inheritance? Ruth. 4.6. that is (ſay ſome) by prejudicing thoſe Children which he had before, if in caſe he ſhould Marry Ruth, and have any Children by her; the ſtrength of a worldlings excuſe lyes in his Children and Charge, and hence it is that our Saviour requires all that would be his Diſciples to deny themſelves (in reſpect of Naturall Affection to Father,Math. 10.37. Luke 14.26. Mother, Sons, Daughters,) &c, Math. 10.37. Luke 14.26.
Reaſ. The Reaſon of this is, for that our Judgement is exceedingly blinded & corrupted by our Affections; they often lead the underſtanding captive, they over-rule, and over perſwarde the Judgment, and make it ſervilely to yeild to their deſires: they bear great ſway and command in the Soul, (like Rehoboams beardleſſe boyes,) they will order all. Look as fumes ariſing from a corrupt ſtomack, darken and dimm the bodily eyes; ſo naturally the underſtanding, (beſides its own inherent blindneſſe) is ſo corrupted with partiall affection, as that it neglecteth all due examination, and diſquiſition, and unadviſedly judgeth that good which is pleaſing to ſenſuall appetite, and carnall Affection; And ſo being led, and ſwayed by Affection: it is carryed out of the way (as a fooliſh Waggoner by his unruly horſes.) Thus Adam was deceived, as the Apoſtle ſhewes,1 Tim. 2.14. 1 Tim. 2.14. that is, not ſo much by his judgement (though by that alſo) as by his Affection to his Wife which blinded his Judgement. And who ſees not how our Affections to our Wives, Children, and Kindred do many times ſo dazle our eyes, that we maintaine wrong and error? as Barnabas ſeemed to have done againſt St. Paul in his ſtiffe ſtanding out againſt him in the caſes of Mark, Acts 15.39. Now Mark was Barnabaſſes Kinſman, as appears,Acts 15.39. Coloſ. 4.10. Coloſ. 4.10.
Let us then be wary how we let looſe the Raines to our Affections, which like wilde and unruly horſes are ready to draw the Chariot of the Soul out of the way, unleſſe with the bridle of grace, and heavenly wiſdom they be reſtrained, and kept in. Man is a Coach▪ Ʋnderſtanding the Coach-man, Affections the Horſes, Conſcience the Carriage; if the Coach-man want will, or skill, or drive heedfully, or puts the raines into the hands of Affection, if he knowes not his ſtops, and ſideings, the Affections will prove reſty, and either kill, or bruiſe the Conſcience.
The Stoicks knowing the unrulyneſſe of the Affections, commend vacuity of them, as a point of chiefe wiſdome. They ſay to their Affections as Abimelech ſaith to Iſaac, get you out from amongst us, for you are too ſtrong for us, Gen. 26.16.Gen. 26.16. Becauſe they found them too ſtrong for them to maſter, therefore they baniſh them altogether, but the word condemns it as a fruit of a Reprobate mind, to be without naturall affection. Rom. 1.30.Rom. 1.30. 2 Tim. 3.3.2 Tim. 3.3. Inordinateneſſe of Affection may ſometimes make ſome men, like ſome beaſt; but Privation of Affection makes any man at all times, like ſtones or durt. They are imprinted in Nature by the finger of God; And, by naturall affection S… lomon diſcovereth the true Mother from the falſe;1 King. 3.27. 2 Pet. 2.8. Heb. 2.17. the Godly have been commended for them, 2 Pet. 2.8. Our Saviour himſelf was not without them, Heb. 2.17. Affections then to Children, to Friends, &c: we condemned not; that which we preſſe upon you, is the ordering of them, and keeping them within their bounds. They are common to us with brute beaſts and therefore Judgement muſt order them that they be not brutiſh. Order them aright, and they are ſerviceable, and of excellent Uſe; but if they be not reſtrained, they will prove moſt dangerous, like fire, which of all Creatures is one of the moſt comfortableſt, and moſt uſefull, whilſt it lyes upon the hearth, the place ordained for it: but if it exceeds the limits, and gets into the thatch, it is moſt mercileſſe and over-runneth all. Look as it is in great States, ſo is it in mans little Commonwealth; there are no more peſtilent diſturbers of the Publique good, then thoſe who are beſt qualifyed for ſervice, and employment, if once they grow turbulent, and mutinous, neglecting the common good for their own private ends, deſirous to rayſe themſelves upon the publique ruines; ſo is it with the Affections, wherefore let it be our care to order them aright.Joſ. 9.23. Joſhua killed not the Gibeonites, but condemned them to be hewers of wood, and drawers of water for the Sanctuary. So diſpell not your Affections, but let them be ſerviceable for your ſoules welfare.
Obj. But when are our Naturall Affections inordinate, when do they exceed their bounds?
Reſp. Then▪ when they are not ſubordinate to Gods will; when they draw from God, and are hinderances unto us in our Dutyes; when they exceed,Voluntas inordinata eſt quae non eſt ſubordinata. or come ſhort of the due meaſure; or are placed upon wrong objects, when we love what we ſhould hate, and hate what we ſhould Love: It needs muſt be a deformed face, where there is a tranſpoſition of colours; as when the blewneſſe of the veines is ſet upon the lips; the redneſſe which ſhould be on the Cheekes is ſet in the Noſe: ſo when joy ſtands, where greife ſhould and greife where joy ought to be; ſuch a ſoul muſt needs be miſhapen: or if placed on right objects, yet if they exceed, or come ſhort of the meaſure. God is to be loved above all, our ſelves next, and ſo the devided pieces of our ſelves; but if we love any better then God, our Affections are inordinate, if we ſo love our Children, as to love their faults; to heare them curſe or ſweare, &c: or will not croſſe them, we overlove them as did Ely, 1 Sam. 2.29.1 Sam. 2.29. and honour them more then God.
Queſt. How are they to be ordered? What bounds and limits muſt they have?
Reſp. It is Religion and Juſtice that muſt bound and limit them.
Firſt Religion, in which regard God commands that, if thy Brother the Son of thy Mother, or thy own Son or thy Daughter, or the Wife that lyes in thy Boſome, or thy Friend which is as thy own ſoul, if they entice thee ſecretly to follow after other Gods, that then thou ſhalt not conſent nor hearken, nor ſhall thine eye pitty or ſpare him, but thy hand ſhall be first upon him to ſlay him, and then the hand of all the people, Deut. 13.6, 7, 8. So Luke 14.26.Deut. 13.6, 7, 8 Luke 14.26. When any of theſe ſtand betwixt us and God, they are not any longer worthy of our Love.
Secondly; Juſtice muſt bound them. Affection to our own fleſh may not hinder us from any juſt, nor carry us to any unjuſt Action, as it doth the worldlings, who to leave their Children large Portions, care not how they with-hold from the poore of their ſuperfluity, nor what unjuſt act they commit. Oh let not your Affections exceed theſe bounds which they will ſoon do if you be not carefull. It is ſaid of Conjurers compacting with the Devill, that if they ſuffer their foot to ſlip, or if they miſſe their Circle, the Devill takes his advantage and deſtroyes them. So if our Affections which are the feet of the ſoul, if they keep not within this bound, and circle, Satan will take his advantage thereby to ruine us. To conclude the point, you may remember what you read in 1 Sam. 6.12.1 Sam. 6.12. There was a Naturall Affection in thoſe two Kine which made them lou, as they went; yet the power of God ſo overmaſtered Nature, that they went on with the Arke, and carryed it to the place appointed for it; So ſhould Gods grace order our Affections that it may hinder us in any duty that God requires of us. A picture paſted to a wall cannot be pul…'d away without tearing, but put it in a frame, and you may remove it as you pleaſe. So our Affections put into a holy frame of Chriſtian moderation, we can remove them any where; but if we fix our Affections on any earthly thing, it will be a renting and tearing to the heart, to be pulled from it.
Myſtically, by Children, ſome underſtand the Creatures in generall, for God is ſaid to be a Father of all, as he is Creator and Conſervatour of all,Job. 38.28. Mal. 2.10. Heb. 12.9. Job. 38.28. Mal. 2.10. Heb. 12.9. And thus his Children are in Bed with him, being not able to help and ſuccour us, if God do not firſt ariſe.
Others by Children abed,Theoph. in loc. underſtand his Saints, and faithfull Servants, of whom God is a Father after a more ſpeciall manner,1 John 3.1. 1 John. 3.1. Theſe are abed with God in reſpect of the care, and protection he hath over them, nor is he willing that they ſhould any way be diſquieted (albeit he ſeems ſometimes to be aſleep, ſuffering the enemyes of his Church to moleſt and diſquiet them.) It is hard to ſay which of theſe interpretations are beſt; both are good, and we ſhall rather ſpeak ſomwhat of both then preferr either.
Underſtand we by theſe Children all Creatures in Generall, then this will follow.
Doct. Whilst God is in Bed, Deut. 32.30. Iſay. 30.7. Pſal. 94.16, 17. Pſal. 60.11. & 94.16, 17. Lament. 1, 2. Pſal. 18.41.there is no Child he hath that is up to help, or ſuccour us in our Neceſſityes. For proofe of this, read Deut. 32.30. Iſay. 30.7. This Gods Church atteſt they have found it true, Pſal. 60.11. & 94.16, 17. Lament. 1.2. And the enemyes of Gods Church have found the like, Pſal. 18.41.
Two things would be inquired into for the further clearing of the point: Firſt how God can be ſaid to be abed. Secondly, whence it is that no Child can help when God is abed. Of the firſt.
I hope there is none preſent that have ſo groſſe and earthly conceit of God, as to imagine that he was in Bed indeed, for he is Vivens videns que that ever-living and all-ſeeing God, whoſe eyes are never cloſed, according to that of David, Behold he that keepeth Iſrael,Pſal. 131.4. 1 King. 18.27. doth neither ſlumber nor ſleep, Pſal. 131.4. He is nor like Baal, of whom Elias ſometimes ſpake tauntingly to his Preiſts, Cry aloud peradventure he ſleepeth, E…aſ. in Apoph. Cic.and you muſt awake him; rather what the Romane Orator ſpake pleaſantly of Caninius his Conſulſhip, Vigilantiſſimum habuimus Conſulem, &c: never was there a more Vigilant Conſul then Caninius, who during all the time of his Conſulſhip never took a nap, (for indeed his Conſulſhip laſted but for a day, it did ſet with the Sun,) that we may truly ſay of the Almighty. And yet although he alwayes doth like himſelf, yet he ſpeaks like a man for the infirmity of our fleſh, and reſembleth himſelf to one that is a bed and aſleep, when he puts himſelf into a ſleepy poſture (as it were) towards his people, and is to them as a man aſleep is to his Friend; and that firſt in retiring and withdrawing himſelf, from them for a time, (as a man that goes to ſleep withdrawes himſelf from company) and doth not appeare openly in the behalf of his Servants; of this David complaines,Pſal. 9.19. & 59.4. Pſal. 9.19. & 59.4. Secondly, when he appeares to be as one that hath forgotten them; A ſtate of ſleep, is a ſtate of forget fullneſſe, this David laments, Pſal. 44.24. Wherefore hideſt thou thy face, Pſal. 44.24. &and forgettest our Afflictions and Oppreſſions. Awake, ô Lord, ariſe for our help, verſe 23.26. Thirdly;verſe 23.26. when he appeares to be unwilling to be diſquieted, and ſeemes to thruſt us from him, (as this Friend which my Text ſpeaks of, did his Friend). This David likewiſe bewailes, Pſal. 44.23. Caſt us not off for ever, Pſal. 44.23.or thruſt us not away (as ſome read). Indeed it is his mercy and Patience that caſts him thus on his Bed,Ainſworth Jun. and brings him as it were into a ſleep; and that for no other end, but to awake us out of ſleep (as the Diſciples did, Math. 8.24 25.Math. 8.24, 25.)
Next; when God is thus abed, no Child he hath, can ariſe for our help. All Creatures in Heaven and in Earth are but as the Reflex of the glaſſe which preſently vaniſheth upon the turning away of the face. The whole Creation is but a broken Ciſterne of it ſelf, and can hold nothing.Jer. 2.13. As the Creatures ſpeak of Wiſdome. The depth ſaith, It is not in me. The Sea ſaith, It is not in me, Job. 28.14. So may they ſay of comfort, and help.Job. 28.14. 2 King. 6.26, Pſal. 119.91. Thus ſaid that King, 2 King. 6.26, 27. And ſo will all Creatures ſay in Heaven, and in Earth. All are Gods Servants, and at his command; they ſtirr not till he gives the word. As all Creatures have their being from God, ſo they have their dependance on him.Lopez. de Gomara. The Kings of Mexico, when they are conſecrated, uſe to take this Oath. I ſweare that the Sun during my Life ſhall hold on his courſe, and keep his wonted glory and brightneſſe, and the Clouds ſhall ſend down raine, the Rivers ſhall run, and the Earth bring forth fruite. But the Lord hath a Negative voyce in all the Actions of the world, and what things are neceſſary to the Creature, and have a must be to the Creator, they are free, and have a may not be, nay a muſt not be, except he gives the word.
Uſe. 1 It is a great folly then any to expect comfort from any Creature, whilſt the Creator hath hid away his face; none of the houſhold will be up when the Maſter is a Bed. When God would not Anſwer Saul, he runs to the Witch of Endor, and ſottiſhly wills her to rayſe up Samuel who was at reſt,1 Sam. 28.16. ſhe rayſed up the Devill in the likeneſſe of Samuel, who cunningly reſembles him, both in habit and geſture, and uſeth the very language of Samuel: but what ſaid he to him? Wherefore hast thou diſquieted me, and wherefore doſt thou ask of me ſeeing the Lord hath forſaken thee, and is thine enemy? Whilſt God doth hide himſelf from us, expect no Samuel to comfort us: The Devill (as ſoon) in his likeneſſe. If Gods eyes be ſhut, no Childs eyes will be open to us. If he do not firſt ariſe, none of the Family neither in Heaven nor in Earth dare get up to open the Dore for us, or give a comfortable anſwer to us. Meanes indeed muſt be uſed, but not truſted to: God can work without meanes, no meanes can availe without God.2 Chron. 16.12. Job. 13.4. A…l outward helps are vaine, till he puts to His helping hand. What good could Aſa's Phyſitians do him, when God was not up to bleſſe the meanes? Adrians Phyſitians caſt him away, (ſo farr were they from ſaving him); Zerxes truſted to the multitude of men, but they encumbered him; Darius in his wealth, but that ſold him: Rehoboam to his young Councellors, but they loſt him: Caeſar to his old Senators, but they conſpire againſt him. Domitian in his guard, but they betrayed him. All outward aides are but Aegyptian reedes, which being leaned upon, do not only break under us, and ſo deceive our truſt, but pierce into our hands and ſides, and ſo make a greater wound.
Uſe. 2 We have tryed what wit can do, what wealth can do, what Pollicy can do, what earthly power can do to ſuccour us, and yet we are not ſuccoured, helped, delivered; All the comfort which we hoped to have from the Creature, yet ſleeps. Now try we another way, Awaken God, the Maſter of the houſe, get him to ariſe, and the Children will ſoon get up. The Church cryes unto him three times with one breath, Awake, awake, awake, Iſay. 51.9. David often cryes out Awake, Iſay. 51.9. Pſal 9.19. & 35.23. & 44.23. Math. 8.25.Lord awake riſe up Lord, why ſleepest thou? Pſal. 9.19. & 35.23. & 44.23. and God rook it well at his hands. Nor did our bleſſed Saviour take it ill, from his Diſciples that they awake him in a Tempeſt, Math. 8.25. albeit it ſeemes by the Text that they did it very turbulently and irreverently, their fear being great, but their Faith ſmall. Nor will God take it ill at our hands, if we call upon him to raiſe, for our ſuccour: nay therefore he doth ſeem ſometimes to ſleep, that he may be awaked by our outcryes. Till this be done, expect not any Saint nor Angell to come in for our ſuccour.
If we take the wordes in another ſenſe, and underſtand by Children, Gods Church and people, his Saints and holy ones, who were now abed with him, and aſleep by him, termed Children for their innocency, then it gives us to underſtand, firſt that,
Doct. Innocency ſleeps ſecurely and quietly, Jer. 31.26. Pſal. 3.5. and 4.8. See this in Peter, Acts 12.6. Jer. 31.26. Pſal. 3.3. & 4.8. Acts 12.6.Peter ſleeps ſo foundly that the Angel could hardly awake him the night before he was to be ſlaine. So in ſome of the Martyrs, who ſlept ſoundly and quietly, the very night before they went to execution. And this was not out of a ſenſleſſe ſtupidity, but ariſing from tranquillity of minde and ſpirit, and ſure confidence in God, who,
Firſt hath promiſed this to the Obedient.Levit. 26.6. Pro. 8.2.4. Job. 11.18, 19. Ezek. 34.25. Iſay. 26.20. Levit. 27.6. Pro. 8.2.4. Job. 11.18, 19. Ezek. 34.25.
Secondly he takes them into his protection, provides a good Chamber, and Pavilion for them, Iſay. 26.20.
Thirdly, He furniſheth them with a good Bed. It is a large Bed we may ſtretch our ſelves upon, and not like that ſpoken of, Iſay. 28.20. It is a ſoft Bed of Gods own making,Iſay. 28.20. Pſal. 41.31. Pſal. 41.3. None ſhall take this Bed from under them.Pro. 22.27.
Fourthly, he pitcheth a ſtrong guard about them, his holy Angells ſhall attend them.Pſal. 91.11. Heb. 1.14. Plut. Apoth. It is ſaid of Philip King of Macedon, that having ſlept a ſound ſleep, and waking at laſt, ſeeing Antipater by him, ſaid, that it was no mervaile that he ſlept ſo ſoundly, being Antipater watched; much more may we ſo ſay of the bleſſed Angells, Pſal. 91.1.4.10.-14.
Fifthly, he frees them from all ſtinging gnats, of worldly cares,Eccleſ. 5.12. Iſay. 57.2. and biting Fleas of feares, Eccleſ. 5.12. Whether they eate much or little, thier ſleep is ſweet. Peace ſhall come, they ſhall reſt in their Beds, each one walking in his uprightneſſe.
Uſe. Great then is the benefit of a peaceable and quiet Conſcience; John 11.12. Aug. Ser. 92. de Diverſ.Of Lazarus the Diſciples ſaid, if he ſleep he ſhall do well; but he that ſleeps with a quiet Conſcience cannot do amiſſe. St. Auſtin, ſpeaking of St. Stevens ſleep, ſaith thus, ô ſomnum pacis, &c: O ſleep of peace, he that thus ſlept amongſt the ſtones of his enemyes, how ſhall he awake in his aſhes? And let me ſay of this, O the ſweet, of the ſweet ſleep of an Innocent heart, and ſpirit, and of a quiet and contented mind, which can lay by earthly cares, and revengefull thoughts, and commend it ſelf into the hands of God; how ſweetly ſhall he ſleep in his Death, that thus ſleeps in his Life? when as an ill Conſcience is full of jealouſies, and feares, and thinks every buſh to be an armed man. It is ſtoryed of King Richard the Third, after he had murthered his two Nephewes in the Towre, that he had fearfull ſleeps, often leaping out of his Bed in the dark, and catching his ſword in his hand (which hung by his Bed-ſide,) and going diſtractedly about his Chamber ſeeking for the Traytor. So Charles the Ninth of France, after the bloody maſſacre of Paris, ſeldome did take any ſound ſleep, nor could endure to be awakened out of his ſleep without Muſick. There is indeed a ſound ſleep that ſinners fall into, but that is but a carnall ſecurity, joyned with dreadfull ſtarring from a blockiſh numbneſſe,Pro. 23.35. Pro. 23.35. or out of a deſperate fool-hardineſſe, and not out of Faith, and teſt of a good Conſcience; that ends in a fearfull wakening, ſo doth not this. Great is the priviledge of that man, whoſe Conſcience is quiet. I have read of one who being accuſed for Treaſon, (but no proofe,) was dilligently obſerved; and from the ſound ſleep he took, and quiet reſt he had in his Bed, was concluded Innocent. If thou would'ſt ſleep ſweetly, make thy peace with God, caſt thy ſelf in his boſome, he giveth his beloved reſt, Pſal. 127.2.Pſal. 127.2. He need not feare to give himſelf to ſleep, who hath ſuch a Bed to lye in, only be carefull to keep your Bed, (as we read of one that did,Acts. 9.33. Acts 9.33.) let us never part with it. And whil'ſt we have it, take heed that we defyle it not, as Reuben did his Father's,Gen. 49.4. 1 Chro. 5.1. Gen. 49.4. 1 Chron 5.1. So God will take us and keep us in his own Protection, and not ſuffer any to diſquiet us. Which is the next thing that muſt be ſpoken to.
Text. [My Children are with me in bed. ] q. d. I may not have them diſquieted; which muſt needs be, ſhould I riſe from them. Obſerve from hence.
Doct. God is not willing that his Children being in Bed, and at reſt ſhould be diſquieted. The Children may be diſquieted, but God likes it not. Heare what a ſolemne charge is given by Chriſt concerning his Church. I charge you Daughters of Jeruſalem, by the Roes, and Hindes of the field, that you stir not up, nor waken my Love, untill ſhe pleaſe, Cant, 3.5.Cant. 3.5. The Church was now fallen into a ſweet ſleep, and peaceably taking her reſt after her labour in ſeeking; and he would not that ſhe ſhould be awaked out of it, nor raiſed out of her Bed. As if he ſhould have ſaid, I charge you all that profeſſe Friendſhip, by all that is comely, deare, and pleaſant to you, that as you will anſwer to the contrary, ye trouble not my Spouſe's peace with any unſeaſonable ſuggeſtions, or uncharitable contentions, or Novelt yes of Doctrine,Dr. Hall. Paraph. in loc. but ſuffer her to take her reſt ſweetly in that Divine Truth which ſhe hath received, and that true apprehenſion of me, wherein ſhe rejoyceth. Nor is there mention made at any time of ſleep in that book, but the charge preſently followes that no man waken her, chap. 2.7. & 8.4.Cant. 2.7. & 8.4. God hath reproved the diſturbers of his Children, (of what ſort or rank ſoever,) as he did thoſe waves that put his Diſciples into a fear, Math. 8.23. Pſal. 105.14, 15. Read Joſ. 7.25. 2 Theſ. 1.7, 8.
For the further clearing of the point, and the better making way to the Uſe, I ſhall firſt ſhew you how theſe Children may be ſaid to be abed, and at reſt, and then in what reſpect it may be ſaid that they are diſquieted of their reſt.
The Godly may be ſaid to be in Bed and at reſt, both in Life and Death, and at the laſt day of Judgment.
verſe 5 In this Life, Cant. 3.4.they have a three-fold reſt. Firſt a Reſt of Reſolution, ſpoken of, Cant. 3, 4. After the Church had found her Beloved, ſhe held him, and would not let him go. Till ſhe had found him, ſhe was perplexed, goes up and down, enquiring who ſaw him, whither he was gone: but having taken hold on him and reſolving to keep him, ſhe Reſted from thoſe perplexityes wherewith ſhe had been troubled; of this Reſt ſhe might not be diſquieted, verſe 5.
Secondly, a Rest of Refreſhment; of this David ſpeaks, Pſal. 23.2, 3. And this the Church enquires after,Pſal. 23.2, 3. Cant. 1.7. Iſay. 28.12. Cant. 1.7. Tell me where thou makest thy flock to reſt at noon-day. And of this the Prophet is to be underſtood, Iſay. 28.12.
Thirdly, a Rest of Peace, ſecurity and tranquillity of mind, through the Aſſurance of their Reconciliation with God, and of his Love and favour through the merits and mediation of Jeſus Chriſt. (Albeit this Reſt be not perfect in this Life, but ſubject to many interruptions.) This is the Reſt that Chriſt calleth us unto,Math. 11.29. and hath promiſed to give us, Math. 11.29. And thus Bernard calleth a good and a quiet Conſcience, the Bed of the Soul, Bona & tranquilla conſcientia eſt lectus animae; in hoc requiem capit aemima. Bern. Serm. parn. 1. Pſal. 116.7. Iſay. 57.1.wherein it reſts quietly, and contentedly. Unto this Bed, David calls upon his ſoul to return, Pſal. 116.7.
Secondly, the Godly go to their Beds, and betake themſelves to their reſt at the day of their Death, Iſay. 57.2. Where by Beds the Prophet underſtands ſuch places, as the dead bodyes of Gods Saints are put into after Death; in which reſpect the burying place was uſually termed foreign the ſleeping-place of Gods Saints; for that their bodyes lye quiet there, (be it in any Chamber of the Earth, Sea, or Aire▪) as men reſt in their Beds till the morning Bell rings, that loud Trumpet of the Arch-Angell ſound,Pſal. 16.9. warning all to ariſe out of their graves, and come to Judgment. Thus we ſay of thoſe that are dead, they are at Reſt, and hence it is that the Hieroglyphicks deſcribe a man at reſt, with one ſoot upon another, as is viſible on many Ancient Sepulchers. Nor do their bodyes only take their reſt, but their ſouls likewiſe; they are carryed into Abrahams boſome, Luke 16.22.as was the ſoul of poore Lazarus, there to reſt in bliſſe till it ſhall be reunited againe unto the body. Thus Revel. 14.13.Revel. 14.13. They are pronounced bleſſed, that dye in the Lord, for that they rest from all labours.
Thirdly, at the generall Reſurrection of all fleſh, at the laſt day they ſhall have an eternall Reſt, of which Reſt the Apoſtle ſpeaketh, 2 Theſ. 1.7. Heb. 4.1.9.2 Theſ. 1.7. Heb. 4.1.9. Of that Reſt Canaan was but a Type, many wicked men entered into that Reſt, but none but the Godly ſhall enter into this. Here we have but one day Reſt for ſix dayes of labour, but there we ſhall have an eternall Sabbath without any labour to diſquiet it.
In the next place take notice, in what reſpects the Godly may be ſaid to be diſquieted of their Reſt. And ſo
The Children of God may be diſquieted of their Reſt in this Life many wayes. Of their Rest of Reſolution, they come to be diſquieted; by doubtfull diſputation, new opinions, curious and intricate queſtions,Rom. 14.1. forbidden Rom. 14.1.
Of their Rest of Refreſhing, they may be diſquieted by Perſecution; our necks are under perſecution, ſaith the Church, we labour and have no Reſt,Lament. 5.5. Lament. 5.5.
And of their Reſt of Tranquillity and inward peace, they may be diſturbed through manifold temptations and afflictions inward and outward, from men or Devills. David roared out for the diſquietneſſe of his heart, Pſal. 38.3. -8. Afflictions work ſorely even upon gratious diſpoſitions,Pſal. 38.3-8. to the diſturbance of the tranquillity of the Soul. Heb. 12.11.Heb. 12.11. And hence it is that David calls upon his ſoul to returne againe unto its reſt, Pſal. 116.7.Pſal. 116.7.
Secondly, in their Reſt at Death, they may be diſquieted too, the Devill intimates as much,1 Sam. 28.15. 1 Sam. 28.15. (albeit in that Particular he lyed.) Indeed it is not denyed by Divines, but that the Devill by Gods permiſſion may enter into the corps of a dead body, and make it ſpeak and walke as he pleaſeth, but with two proviſoes; firſt that it muſt be the body of a Reprobate that he aſſumes, not of the Godly, for that they reſt in peace. Secondly, that the body which he raiſeth, he can no longer appeare in, then naturally he can preſerve it from corruption. But albeit the Godly be not in this kind diſquieted of their reſt, yet in other Regards they may, by the Agents of the Devill, as
Firſt, it is a kind of diſquietneſſe to keep them from their beds; albeit they are not thereof ſenſible, yet God likes it not, who as he hath made the body a houſe for the ſoul, till he calls it forth, ſo hath he made the Grave a houſe for the Body, till he calls it up, Job. 17.13. Iſay. 26.19.Job. 17.13. Iſay. 26.19. Pſal. 79.2, 3. Revel. 11.9. And thus the Saints have been diſquieted. Of this David complaines, Pſal. 79.2, 3. So Revel. 11.9. which is underſtood of the cruelty of the Antichriſtian power againſt the faithfull Miniſters of God. And this is a thing moſt diſhonourable to deny Chriſtian buriall as appeares, Eccleſ. 6.3. and reckoned up for a Curſe,Eccleſ. 6.3. Deut. 28.26. Jer. 22.19. Deut. 28.26. Jer. 22.19.
Secondly, it is a diſquieting of them when they are turned out of their beds, after they have been peaceably and quietly laid therein. Every man that hath not deveſted humanity, deſires to have his bones lye at reſt; And this ſeemes to be the reaſon why the old Prophet enjoyned his Sons to bury him in that Sepulcher,1 King. 13.31. wherein the younger Prophet was buryed, who was ſlaine by a Lyon: He knew that the bones in all the other graves of the Preiſts, of other places, ſhould be taken up and burnt by Joſiah upon the Altar of Bethel, verſe 1, 2.(as had been propheſied and foretold) but he preſumed that Joſiah would ſpare the bones of the Prophet that had propheſied this, and ſo his bones being mingled with his would be likewiſe ſpared. God cannot indure that the Sepu…chres of the dead ſhould be any way violated,Amos 2.1, 2, 3. Amos 2.1, 2, 3.
Thirdly, th y may be diſquieted of their Names and Credits after they are laid to Reſt and that either by giving them too little, (as wh…n they are rob'd of that teſtimony which is due to a vertuous life.) Thus dealt the Jewes by Chriſt, Math. 27.63. This the very Heathen have abhorred.Math. 27.63. De mortuis nil niſi bene. Deut. 34.6. J…de v. 9. Or elſe by giving them too much, as when they adore and worſhip their very reliques; this God likes not, and therefore he hid the dead body of Moſes, nor would he ſuffer the Devill to remove it, leſt the people ſhould make an Idoll of it. So when they invocate on them, or pray unto them, which ſhould the Saints in Heaven know, they would ſpit in the face of them that do it: but this I paſſe.
Thirdly and laſtly, concerning that full and perfect Rest which the Saints ſhall enjoy hereafter, of that being once poſſeſſed they never ſhall be diſquieted; there ſhall then be no more enemy to aſſault them, no more corruption to grieve them, no more Temptation to enſnare them. And ſo much for Explication. Application followes.
Uſe. 1 Doth not God like to have his Children diſturbed of their Reſt? This makes for the reprehenſion of all Diſturbers of it. Such have much to anſwer that moleſt, and trouble the Mother with the Children, the Spouſe of Chriſt, with thoſe that ſhe hath borne to God, of their Reſt and quiet, which they comfortably enjoyed, or do enjoy. There are four ſorts of men that are to be eſpecially taxed for this fault. Firſt, the violent Tyrant, Secondly, the virulent Heretique; Thirdly, the Scandalous Shciſmatique; Fourthly, the diſſembling Hypocrite.
In all ages the Devill hath raiſed up ſome to perſecute the Church.Gen. 4.8. Gen. 10.9. Gal. 4.29. Gen 27.41. Exod. 3.7. There was a Cain to perſecute Abel from the beginning, and a Nimrod (the ofspring of Cain,) a mighty Hunter, and bloody Perſecutor. In Abrahams houſe will be a perſecuting Iſrael, and in Iſaacks an Eſau; who threatens to kill his Brother: Pharaoh oppreſſeth Iſrael in Egypt, and being afterward in the Land of Promiſe,Judg. 3.5. Pſal. 83.6, 7, 8. Heb. 11.35-39. they have the Canaanites and Hittites, &c. amongſt them, as Thornes in their eyes, and Goads in their ſides. So Pſal. 83.6, 7, 8. And for the times before Chriſt, and the cruelty of the Churches enemyes then, the Apoſtle declareth, Heb. 11.35, 36-39. Should we make a Catalogue of the ſufferings of the Saints of God, ſince Chriſts comming in the fleſh, under the Goſpel; and of the crueltyes of the Roman Emperours towards them for the firſt three hundred yeares, under ten grievous Perſecutions, from Nero's dayes …ill Conſtantine's, (wherein thoſe Emperours that raiſed thoſe ten Perſecutions, ſeemed to have laboured, to have exceeded God in the ten Plagues of Aegypt,) it could hardly be written or read,Euſeb Eccl. Hiſt. Lib. 2. c. 26. or ſpoken without teares. Euſebius writing of Nero's P…rſecution of the Church, ſaith, that in his time a man might ſee Cityes lye full of dead bodyes, the old lying together with the young, and the dead bodyes of women caſt out in the open ſtreets, without any reſpect to their ſex: but I need not carry your thoughts back ſo farr as to thoſe elder times, we have had ſad experience in this latter Age, how the Church hath been diſquieted by bloody Perſecutors. As Rome old, was a diſturber of the Churches peace, ſo no leſſe is Rome new by her bloody Perſecutions: what crueltyes have they not uſed both to the living, and to the dead? When the Towne of Barre in France was taken by the Papiſts,Acts & Mon. ſol. 1951. they cut up Children alive, the guts and hearts of ſome of them they pulled out, and in rage they knawed them with their teeth. The Italians which then ſerved the King, did for hatred of Religion rip up a living Child, and took his Liver, (being yet hot) and eate it as meate. And in Queen Maryes dayes, they ſpared neither the Living nor the Dead. Wickliffs bones muſt be digged up forty one yeares after his Death and condemned to the fire, the like was their dealings with the dead bodyes of Paulus Phagius, Bucer, the Wife of Peter Martyr; whoſe bones two yeares after their Death, they digg'd out of their grave. Theſe paſt calamityes we cannot be forgetfull of, nor I hope inſenſible of preſent calamityes: for, Albeit we fled from the Lyoneſſe, yet ſince, a Beare hath met us: witneſſe thoſe late unheard of crueltyes, ſo much written of, practiſed by thoſe Iriſh Rebells againſt the Engliſh, &c. Were I (ſaith a very learned and grave Divine) to work upon Heathen men, Weſterne Americans, or Eaſterne Chineſſes for their converſion to Chriſt, I ſhould ſcarce adventure to propoſe to them the Hiſtoryes of the Churches Perſecutions, becauſe to men that have no taſte of Religion, they would rather ſeeme fables then truths; and I ſhould as ſoon be beleeved.
But as in …ueen Maryes dayes, the Papiſts ſaid, All was done in Love, they Tyrannized, Impriſoned, Manacled, Beat, Burnt, Hanged, all in Love. So is it preten ed by Perſecutors at this day; but then we may ſay, the Love and Mercyes of ſuch is hatred and cruelty: ſuch Love and favour Vitellius ſhewed Julius the Senator, who having a command from Commodus the Emperour to ſlay him with the ſword; he out of the Love that he bore to him beat him to death with Cudgells.
As the Perſecutor is a diſturber of the Churches peace, ſo is the ſubtill Heretique, who although he comes in ſheeps cloathing, is inwardly a Ravening Wolfe. And ſuch diſturbers the Church hath in all ages, (ſince her Infancy) met withall; No ſooner did ſhe begin to take …ome reſt, in the dayes of good Conſtantine, but ſhe was diſquieted with the Hereſie of Arrius, and his followers; Inſomuch that Jerom tells us that the Chriſtian world did lament,Dialog. cont. Luciſ. and wonder to ſee how ſuddenly the Church was become an Arrian. Vid Aug. de. Hereſ. c. 10. & 49. & Enchir. per Lamb. Daneum. c. 25.It would take up too much time to acquaint you with the ſeverall Hereſies, wherewith the Church hath been peſtered, and is at this day: No leſſe then one hundred and eighty ſeverall Hereſies (as ſome have confidently affirmed) are propagated and ſpread amongſt us, many of them even to blaſphemy, and that both in Preſſe and Pulpit, ſo that if the world groaned once to ſee it ſelf turn'd Arrian, England may wonder to ſee it ſelfe turn'd Anabaptist, Arminian Antinomian, Socinian, Arrian, Antitrinitarian, Antiſcripturiſt, and what not? And all theſe lay'd in a boundleſſe liberty of conſcience, ſo as no age ſince the Apoſtles time could ever parallell. How can the Church but be diſquieted hereby of her Reſt, that ſhe quietly took under the Government of pious Princes for many yeares? St. Pauls Imprecation may juſtly be taken up of us, Gal. 5.12. and every faithfull heart may without ſin give their Amen of Aſſent unto it.Gal. 5.12.
Nor is the Church any whit leſſe diſquieted by the Schiſmes which are raiſed in her by pretended Friends: and little difference will be found at the laſt day, betwixt thoſe who have wounded the Church in her Head, by their Hereticall opinions, and thoſe who have lacerated and rent the body by Sciſmaticall diſtractions: for Albeit Sciſme in it ſelf is not ſo dangerous as Hereſie, it being an Errour in the fundamentalls maintained with obſtinacy, Schiſme about Circumſtantialls and ſuperstructures; yet Schiſme is no leſſe dangerous to the diſturbance of the Churches peace then Hereſie; for as one ariſeth from want of Faith, ſo the other from want of Love. Schiſme being a fit ſlock to graft Hereſie upon. The Donatiſts (as Auſtine ſheweth), were at firſt but pure Sciſmatiques, but they ſtayed not there, till they came to a plaine period of Hereſie. Niceph. Eccleſ. Hiſt. Lib. 8. c. 5.No man becomes an Heretique upon the ſudden,Caſſiod, lib. 1. c. 12. Aug. lib. de Haereſ. Ad quod vult deum. 1 Cor. 11.16. verſe 18, 19. but windes into it by certaine ſteps and ſtayes, as the Apoſtle intimates, 1 Cor. 11. Firſt there ariſeth contentions about Church-Cuſtomes, verſe 16. theſe are carryed on with much heate. Then ariſeth Shciſms and diviſions, verſe 18. And then Hereſies, verſe 19.
Now there are two ſorts of theſe Diſturbers; Some that ſeperate from the Church, others that make only a diviſion within it.
Such there are that ſeperate from the Church, as the ten Tribes ſequeſtred themſelves from Judah and Jeruſalem, the only place where God had promiſed to dwell by his ſolemne Church-preſence,1 King. 12.28. Heb. 10.15. 1 King. 12.28. Such were thoſe mentioned by the Apoſtle, Heb. 10.15. And ſuch are thoſe who cry out, Come out from amongſt them; who from the Churches blemiſhes conclude her nullity, that ſhe is no Church, no Spouſe, hath no Miniſters, no Sacraments; and yet they grant that this Church was their Mother. And yet none of Chriſts Wife? Brave Children! who paſſe not to prove themſelves Baſtards, ſo that their Mother may be noted for a Harlot. Such Aſperſions muſt needs diſquiet both Mother and dutifull Children borne in her, and nurſed up by her. But the ſhame be their own, and Integrity hers, who hath not defiled her bed, albeit they have ſhamed her Womb.
Others there are, who ſtill acknowledge their Mother, and cleave unto her, but are contentious within her: Diſſenting Bretheren. Bretheren they profeſſe themſelves, both by Fathers ſide, and Mothers ſide, and yet cannot agree; How was Rebeccah troubled with the ſtriving of Children in her Womb? it made her to cry our,Gen. 25.22. Why am I thus. The Church is no leſſe troubled and diſquieted at the diſſentions of her Children, albeit it be not in ſubſtantialls and eſſentialls (for therein they agree) but in Rites, yet that gives her cauſe to complaine, Why am I thus? fruitfull in Children, yet diſagreeing Children. Theſe diſſentions, and different opinions is a Church, cauſeth it to be like Jacobs ſtock of ſheep which he had for his wages, parti-coloured, full of the black and white ſpots of jealouſies, and diſtractions;Gen. 30.35. Jer. 12.9. or like Jeremiahs ſpeckled bird, a bird of divers colours It proves the bane of the Church, and that the Devill knowes full well, and therefore doth his beſt to raiſe them and maintaine them. It was a Poeticall fiction that the Thebans ſprung of the ſeed of the Serpents teeth; but it is more then a Philoſophicall opinion, that diſſention amongſt Brethren ariſeth from Sathans ſubtility. The former ſort of Schiſmatiques are as a Serpent in the Churches boſome. Theſe are like a V…per in the Churches belly, that ſeek to fret and eate her womb aſunder, no mervaile if ſhe be by them diſquieted of her reſt.
The laſt diſquieter of the Churches peace is the diſſembling Hypocrite, ſuch as have a ſhew of Godlineſſe, 2 Tim. 3.5.but deny the power thereof; The Church hath ſuffered more by theſe, then it hath done either by Tyrants, Heretiques, or Schiſmatiques; So we find, Revel. 9.7. the greateſt perſecution was by them;Revel. 9.7. who had faces like men, but teeth like Lyons, and ſuch are Hypocrites. Tyrants indeed are full of cruelty, Heretiques are full of ſubtilty, Schiſmatiques full of falſity, but the Hypocrite is full of all, therefore worſe then any: Elſe our bleſſed Saviour had not denounced heavier woes againſt them, then againſt any other, and warned us in a ſpeciall manner to beware of theſe rather then of any other. Beware of theſe men, Math. 10.17. foreign.uſing a word of Emphaſis, having reference to thoſe kind of men, whom before he called Wolves in Sheeps cloathing, being crafty, cruell, ravenous, and bloody as Wolves are. St. Paul found the hardeſt meaſure from ſuch, they were his firſt diſquieters,2 Cor. 11.26. 2 Cor. 11.26.
I ſpare to ſpeak of other Particular diſturbers of the Churches quiet, as Slanderers, Swearers, Lyars, and other of wicked and flagitious lives, whereby the Godly are much vexed and troubled, and by whoſe meanes Gods Iſrael comes to be afflicted with heavy Judgments, as Iſrael was for Achans ſake, Joſ. 7.Thoſe I have mentioned are the principall outward diſquieters of the Church, and have been, and yet are of this poore diſturbed and diſtracted Church of England, which hath been eſteemed the moſt happy and flouriſhing Church in all the Chriſtian world, and that not only in the opinion of our Friends, but our Enemyes themſelves being Judges; whilſt other Churches have been rent and torne with diſſentions, waſted with miſeryes, plowed with the ſword, and watered with blood, this Church was quiet in her Bed.
Uſe. 2 But if we caſt our eyes on our preſent condition, and compare it with what it was, we have cauſe to take up a bitter lamentation on her behalf. Not long ſince, ſhe was in ſuch a condition of Reſt and peace, that all the world thought us happy, but our ſelves; We had the Goſpel truly and ſincerely taught amongſt us; The Sacraments frequently adminiſtred, Marriage honoured and ſolemnized, the Sabbath religiouſly Sanctifyed, our Congregations duly frequented; The hearts of our people knit together, as one man in prayſing God, hearing his Word, ſinging Pſalmes, &c. The whole Kingdome was both warme and wealthy; our Nobility were honourably reſpected: The Gentry regarded, the Comminality encouraged, every one ſate under his own Vine and Figg-Tree, Mich. 4.4.with much delight and content. Thus God gave his beloved Reſt. But in a ſudden all is in a confuſion, and ſhe, (to the Admiration of the Chriſtian world) ſo diſquieted and diſtracted in her Reſt, that her Friends lament her condition, and her Enemyes hiſſe and wagg the head at her, as Lament. 2.15. ſaying,Lament. 2.15. Is this that Church, the beauty of the Earth? &c. The Sons of her Mother are become the Perſecutors of her, and thoſe Watchmen who ſhould have ſecured her by their vigilancy, have proved her Adverſaryes, they have fallen upon her and wounded her, Cant. 5.7.greater cruelty ſhe mett not with in thoſe bloody Marian Times, by Enemyes, then, in theſe dayes of pretended Reformation, ſhe hath met withall, by her pretended Friends, exerciſed both upon the living, and the dead, yet (as he ſaid that beate his Father,Philippides. all was in Love ſo) theſe pretend in Afflicting and Perſecuting of their Mother, all is in Love, as we ſaid in the former Uſe.
And as ſhe is wounded, ſo ſpoiled of her veile, the purity and ſincerity of her profeſſion, ſo that ſhe hath in a manner loſt the Credit and eſteeme of a Church. The Feild is overſpread with Tares of errour and hereſie; Math. 13.in the mean time the Servants are aſleep and take little, or no regard thereof.
And for the Factions and Fractions; Rents and Diviſions in the boſome of the Church, whoſe bowels doth not yerne to behold them? ſcarce two in a houſe of one mind, &c: Judg. 19.29.So that our Religion like the Levites Concubin… is mangled and cut into twelve pieces, or like unto a Taylers Cuſhion patcht up together with many liſts, or pieces of cloath of ſeverall colours, and more ſeames, which though never ſo curiouſly (in outward appearance) drawen up for preſent, yet they are now ſeen breaking out into open Rents.
The Hypocriſie that is amongſt the better ſort of Profeſſors, who ſeeme to be of ſound judgement, (yet unſound in practiſe) is apparent, ſcarce a true face to be ſeen in our Congregations. A forme of Godlyneſſe, men have got; but they deny the Power thereof, &c.
As for prophaneneſſe and wickedneſſe, that every where abounds; it is too too obvious; Swearing, Whoredome, Drunkenneſſe, nothing regarded, &c. This is the ſtate of this poore Church, for which mine eye weepes, heart bleeds, oh! that we could lay the unſetled and diſtracted eſtate of the Church to heart,Dan. 10. 2, 3. Neh. 1.1.11.21. as did Daniel 10.2, 3. and Nehemiah 1.1.11. and 21.
But as we look backward, and ſo have great cauſe to lament the preſent eſtate of our Church; ſo let us now look forward, and uſe the beſt meanes we can, to bring her againe to an eſtate of reſt, and peace. As long as Sion is at reſt, every heart and hand ſhould be uſed to maintayne it; but where ſhe is diſquieted and diſturbed in her reſt, all meanes ſhould be uſed to ſettle the peace of it.Acts. 27.21. Sirs (ſaid Paul to the Marriners in that great diſtreſſe that they were in,) you ſhould have harkened unto me, and not have gained this loſſe; ſo may we ſay to you, you ſhould have harkened to Gods faithfull Miniſters, who told you of the danger you were in, by your raſh and headſtrong undertakings, and then this had not befallen us, but the caſe being as it is now with us, I ſhall give you the beſt directions I can, that ſhe may have her peace reſtored.
Firſt; ſee that you have peaceable and ſtrong affections towards the Churches peace, and wellfare: for as in every art and action what…oe…er, that which a man would commendably effect, he muſt inwardly affect; ſo it is in this, we ſhall never ſeek after the peace of it, if we be not deeply affected with it. Thus was Nehemiah (as was before ſhewed) ſuch were the affections of Gods people towards Jeruſalem, Pſal. 137.5, 6.Pſal. 137.5, 6. They could not but weepe for the diſtreſſe of it, they vowed not to forget it, yea to preferr it to their cheifest joy.
Secondly, acquaint your ſolves with the way of Peace, and follow thoſe things which make for it, which are either Parents to it, to breed it,Rom. 14.19. or Nurſes of it, Rom. 14.19. What makes for it, and conduceth to it,Rom. 12.16. we read Rom. 12.16. Be of the ſame mind one towards another, &c.
1 Unanimity.Firſt then a likemindedneſſe is to be endeavoured and ſought after, and that both in opinion and judgment: this is ſo neceſſary that the Apoſtle preſſeth it very often, and with much Oratory, 1 Cor. 1.16. & 2 Cor. 13.11.1 Cor. 1.16. 2 Cor. 13.11. Rom. 15.5, 6. Phil. 1.17. & 2.1, 2. & 3.16. & 4.2. So to the Romans, Rom. 15.5, 6. And the like to the Philippians 1.17. and againe chap. 2.1, 2. & 3.16. & 4.2. Two women famous in the Church, leading perſons as it ſeemes, between whom there was ſome difference in judgment about ſome point of Religion (as Zanchy thinkes) yet theſe he beſeecheth to be of one mind; even women as well as men, he would have alike minded. And certainly this makes exceedingly for the Churches peace, as appeares Acts 2.46. & 4.32. & 5.12.Acts 2.46. & 4.32. & 5.12. This was the glory of the firſt Chriſtian Church.
Queſt. But how ſhall this be effected or, can it be expected?
Reſp. This indeed is ſcarce attaineab…e in this Life, to have all to be of one mind, and one judgment, yet it is to be endeavoured: and if that way were trod in, ſpoken of by the Apoſtle, it would be effected,Phil 3.16. Gal. 6.16. Phil. 3.16. Walk by the ſame Rule, the word is the Rule we muſt walk by, Gal. 6.16. So much knowledge therefore as we have attained unto, and already obtained, let us therein walke peaceably, and that meaſure of truth which God hath not yet revealed unto thee, in his good time he will open your eyes to ſee, and acknowledge,1 Cor. 13.19. for here we know but in part, and ſee but in part. About ſuch Truths as are fundamentall, and neceſſary to ſalvation, there is cleare and undoubted light in the Scripture, of theſe let us be fully perſwaded in our mindes: about other things that are of private practiſe, we may abound in our own judgment, care being therein had to the Churches peace; for if an opinion tend to the breeding, either of ſcandall, or diviſion, it ſhould rather be concealed then uttered, doubfull diſputations avoid,Rom. 14.1. Rom. 14.1. As for ſuch as cauſe diviſions and offences contrary to that ſound Doctrine which we have learned, marke them and avoid them, Rom. 16, 17, 18.
Secondly; Humility and Meekneſſe is laid forth as another path of peace. Mind not high things, ſaith the Apoſtle, be not wiſe in your own conceit, Rom. 12.16. Pride is forbidden,Rom. 12.16. and Humility commanded: Pride and Conceitedneſſe, all ages have found to be the Mother of Hereſies. What bred Arrians, Donatiſts in ancient times, but a priding themſelves in their own wits? and the like in our dayes: Some men have gloryed in being the head of a faction; but it is a miſerable thing to be a witty diſturber of the Churches peace. Thus, Separatiſts, and other Diſturbers of our Church have a proud conceit of their own worth, above others. It is by Pride that contention cometh (ſaith Solomon.) Some men will maintaine an Errour ſtifly,Pro. 13.10. becauſe they have held it, this is Pride: hence comes controverſy upon controverſy, and that for ſmall matters, till the Church be miſerably diſtracted; meekneſſe and lowlineſſe of mind would help this, Epheſ. 4.1, 2, 3.Epheſ. 4.1, 2.3. Thence it is that Gregory calls Humility, Radicem pacis, the Root of Peace,S…eg. Epiſt. lib. 11. Learne of me (ſaith Chriſt,) I am meek and lowly, and you ſhall have Reſt, Math. 11.30.Math. 11.30.
Thirdly, Patience; This will teach a man not to offer, but rather to ſuffer wrong, and to buy peace, albeit it be with much dammage, as we read Abraham did of Lot;Gen. 13.9. Ruffia. Gen. 13.9. memorable is that ſpeech of Gregory Nazianzen concerning himſelf, Si propter me est ista tempeſtas, &c. If this tempeſt be by reaſon of me, take me, and caſt me into the Sea; (like Jonas) and ſo let this Tempeſt ceaſe to avoid the Churches troubles, impendent, he was content to ſuffer loſſe of Life. And ſuch was the cuſtome of faithfull Biſhops and Paſtors in former Times. Auſtin, Aug de. gest.& almoſt thirty Biſhops beſides himſelf, out of modeſty, and humility agreed either to admit Partners into their Sees, or elſe pro Chriſti unitate Epiſcopatum deponere, for the Unity of the Church to lay down their Biſhop-like Authority: Thus they reaſoned with themſelves, Did Chriſt deſcend from Heaven into our humane members, that we might be his members; and are we affraid to come down from our Sees, to prevent diviſion in Chriſts members? Our lives ſhould not be deare unto us, ſo as we may fulfill our courſe with joy, Acts 20.24.Acts 20.24. Concerning peace, let us ſay as faithfull Mephiboſheth did to David concerning his returne to his own houſe, Let him (i. e. Ziba, 2 King. 19.30.) take all, ſo long as my Lord the King is returned in peace.
Fourthly;Rom. 12.10. Phil. 2.2. 1 Pet. 3.8. Epheſ. 4.2. 1 Cor. 13.4. Love and Charity is another way of Peace, Rom. 12.10. 1 Pet. 3.8. Epheſ. 4.2. that will cauſe us both to beare, and forbeare: It ſuffers long, it is kind, not eaſily provoked, &c: 1 Cor. 13.4. It will not give offence careleſly, nor take it cauſleſly.
If there be difference in judgment, yet there may be no diſtance in Affection. Still we ſhould Love as Bretheren, as did Paul and Peter, Hierom and Auſtin. This will keep us from judging, and cenſuring thoſe who diſſent from us as Antichriſtian prophane: Oh that we could tread in this path, but iniquity abounds, and love is grown cold. Thus you have heard of the paths of peace, and of that which makes for Peace, which muſt be followed.
The third and laſt thing that muſt be done for procuring Reſt to the Church,Pſal. 122.6. Pſal. 51.18. & 53.6. Rom. 15.5. 2 Theſ. 3.16. is Prayer, Pſal. 122.6. Thus David frequently, Pſal. 51.18. and 53.6. Pſal. 102.13. So Iſay. 62.7. Jer. 29.7. In all your Prayers, let the Church of God find a Roome. And thus you have heard what is to be done by us for procuring the Churches peace.
I have now only a word or two, by way of Motive to ſay unto you, I would faine ſet an edge upon what hath been delivered, and quicken you to the Duty in ſeeking after the Reſt of Gods Church. And for this end Conſider:
Firſt you have a Call to do it, and that may encourage you,1 Cor. 7.15. Coloſ. 3.15. Heb. 13.10. 1 Cor. 14.3. Iſay. 9.6. Epheſ. 6. 1 Cor. 7.15. Coloſ. 3.15. If you look to Particulars, you have the God of Peace for your Father, The Prince of Peace for your Governour, your Law is a Goſpel of Peace, your Titles, Titles of Peace, Sons of Peace, you are Doves, and Sheep, not Doggs nor Swine. No one duty more preſſed nor called oftner upon, then this of Peace, Peace, hold your Peace; hath the Parents of our bodyes often ſaid. Now then let me uſe the Apoſtles words, If there be any Conſolation in Christ, &c: if there be any ſuch thing as the comfort of Love, or the fellowſhip of the ſpirit, fulfill you my joy, yea your Fathers joy, your Mothers joy, your Bretherens joy, that you be like minded, &c.
Secondly, Conſider the good that followes upon the Churches Peace, Behold how good and pleaſant a thing it is, Pſal. 133.1. Pax optima rerum, It is good beyond expreſſion,Pſal. 133.1. every way good. Behold it,
Firſt in Reference to God, ſo it is good; It makes us fitter to praiſe him, and do him ſervice with greater comfort, and encouragement, as we ſee, Rom. 14.5.Rom. 15.5. Now the God of Patience and Conſolation grant you to be like-minded, &c. why, to what end? that you may with one mind and one mouth glorifie God, even the Father, &c.
Secondly, it is Good in Reference to Chriſt the Head, whoſe comming was to eſtabliſh peace on earth, as appeares by the Angells, Luke 2.14. So Epheſ, 2.13, 14. Coloſ. 1.20. Rom. 5.10.Luke 2.14. Epheſ. 2.13, 14. Coloſ. 1.20. Rom. 5.10. John. 14.21.23. Now whilſt there is diſcord, &c: the work that Chriſt came to do is undone, hence is that of our Saviour in his Prayer, John 17.21.23. Holy Father keep through thine own name, thoſe that thou hast given me, that they may be one as we are, that the world may beleeve that thou haſt ſent me, that is, that the world may be convinced of the efficacy of my comming, ſeeing the Concord, Vnity, and good Agreement, amongſt the members of the Church.
Thirdly; it is good in Reference to the Church, for as it is in the naturall body, not only the beauty, but the ſtrength and ſafety of the whole conſiſts in the Union of the parts; ſo is it in the Body Myſticall, which like a tight ſhip makes head againſt the waves, and whilſt her ſides hold, and her planks lye cloſe, ſhe worketh it out bravely in a ſtorme; but when they are diſjoynted, ſhipwrack followes. Agree amongſt your ſelves, ſaid Severus to his Soldiers, and feare nothing.
Fourthly, it is good, in reference to our ſelves, as being an evidence of our being in the Body, and true members of the Church,Iſay. 11.6. John 17.11, 22. Jer. 29.7. Pſal. 122.6. Pſal. 34.12, 13. 1 Pet. 3.10. Iſay. 11.6. John 17.11.22. And for outward Bleſſings, our Peace depends on the Churches peace, Jer. 29.7. Pſal. 122.6. There is plenty, and proſperity attends the Churches peace, never look to ſee good dayes till you ſee the Church enjoy her Reſt, Pſal. 34.12, 13. 1 Pet. 3.10. Wherefore for Gods ſake, for Chriſt's ſake, for the Churches ſake, for your own ſakes, labour and endeavour after the peace of the Church.
Fifthly; It is good in reſpect of thoſe without, for peace in the Church is as an Adamant, it drawes men into it. This was a prevailing Argument with the Sichemites to enterteyne Jacob, The men are peaceable, Gen. 34.11.ſaid Sichem, Gen. 34.11. So it drawes others to a Love of true Religion.
Thirdly, if this prevaile not, then conſider the ill effects of her trouble, and diſquiet, for hereby the Church comes to be ſcandalized. One of the maine ſcandalls that the Jewes take againſt Chriſtians, is their diſſentions in Religion. And the Turke could ſay that he ſhould ſooner ſee all his fingers to be of one length, then Chriſtian Princes to be of one mind. And Camerarius tells us of one,Philip. Camer. in oper. ſu…c. c. 30. who ſomtimes had been a Chriſtian and a School-Maſter, but afterwards he turned Turke; and being ſent Embaſſador to Steven the King of Poland, did profeſſe freely and openly that he was moved to renounce Chriſt, by the diſcords and jarrings that he found amongſt Chriſtians in point of their Religion. And one of the chiefeſt objections of the Papiſts againſt the reformed Churches, at this day is our diſſentions amongſt our ſelves, evident ſignes (ſay they) of an Hereticall Spirit. Nay among our ſelves, Religion ſuffers by our diſcords, men of prophane mindes, think Religion but a fancy or a phrenſie, as 1 Cor. 14.23.1 Cor. 14.23. To heare many ſpeak in the Church with strange tongues, will they not ſay you are mad, &c. This cauſeth many to forſake us, keeps back others from joyning with us, (as was ſaid before,) cauſeth our enemyes to write, and ſpeak againſt us,Pſal. 44.13. ſo that we are now become a reproach to our Neighbours, a ſcorne and deriſion to thoſe who are round about us, Ought we not therefore (as Nehemiah ſaid in another caſe) to walk in the feare of God, becauſe of the reproach of our Adverſaryes: ſo,Neh. 5.9. ought we not to be of one mind, in reſpect of thoſe who behold ours differences, and rejoyce at them? Sirs, ſaid Bias to his Soldiers in a mutiny, your enemies ſee you; ſo, Atheiſts, Papists behold and clap their hands. I have read that there was ſomtimes a great conteſt between Baſil and Euſebius, but when they heard how the Arrians (the common enemies of Chriſt and his Church) began to take advantage thereof, to the prejudice of the Truth, they preſently laid their controverſies aſleep, and both joyned againſt the common Adverſary; ſo ſhould we, according to that foretold, Iſay. 11.13.14.Iſay. 11.13, 14.
Nay, yet more; It doth not only ſcandalize the Church, but it tends to the ruine, and ſubverſion of the Church, (for diſſention ever tends to deſolation, Math. 12.25.Math. 12.25.) Boards joyned make a ſhip, but diſ-joyned a ſhip-wrack; Connexion of ſtones makes a houſe, but the diſſipation of them a ruine. If men think to build and agree not, they are deceived. Such do with the fooliſh woman in the Proverbs,Pro. 14.1. pull down the houſe with their own hands; or, if they build, they build but a Babel of Confuſion.
Laſtly, Conſider; how highly God is offended, with ſuch as diſquiet the Peace of the Church, Offences indeed will come, Math. 28.7.but woe to thoſe by whom they do come. Thou hast troubled us, and God ſhall trouble thee this day, (ſaid Joſhua to Achan. Joſ. 7.25.) So may it be ſaid of all the diſquieters of the Churches peace, Thou haſt diſquieted the Church of God, and God ſhall diſquiet thee. And it is a righteous thing with God ſo to do, ſaith the Apoſtle, 2 Theſ. 1.7. It was Cyprians obſervation,2 Theſ. 1.7. that mans cruelty never raged againſt Gods Church, but ſome extraordinary Judgment followed. And indeed who can name the Perſecutor (unleſſe penitent,) that ever dyed a dry death? The ſtory of the Church, both ſacred and humane, manifeſt this: particulars would be too long to relate; we ſhall find in Eccleſiaſticall Hiſtory, that from the firſt Perſecution under Nero, (whom Tertullian ſtyles Dedicator Damnationis noſtrae, The firſt that made a Law to condemne Chriſtians to death,) to the laſt of the ten Perſecuting Emperors, not one of them but came to a fearfull end: only Libarius eſcaped, who went to Baſil and became a Chriſtian. The like fearfull ends hath befallen Perſecutors in theſe latter dayes, as we may read in our own ſtoryes, and thither Treferr you.See Acts, and Mon. of the Church. p. 1902 to 1950. The like fearfull ends have happened to blaſphemous Heretiques, and other troublers of the Churches peace; but I forbeare.
Let theſe Arguments prevaile with you to ſtudy, and endeavour the peace and quiet of Gods Church, and Children; did I know better I would bring them, could I procure ſtronger motives, I would make uſe of them: I would be content with Austin, Auguſt Epiſt. 15.to fall down before your feet, who are diſturbers of the Churches peace, and humbly beſeech you, for the Lords ſake, for his Chriſt's ſake, (our bleſſed Saviour) for the flouriſhing eſtate of England, and for the wellfare and ſafeguard of innumerable poore ſouls therein, to avoid contentions, and diſſentions, and make after thoſe things which tend to the Churches peace: and in ſo doing, albeit your eyes ſhould never ſee the Church in that Bed of Reſt and Peace, that ſhe hath been raiſed out of by the troublers of Gods Iſrael; yet Reſt ſhall come to you, and much comfort when you can ſay in this Caſe, as the Elders of Iſrael in Caſe of ſhedding innocent blood, Neither have our eyes ſeen it, Be mercifull O Lord unto thy people Iſrael whom thou haſt redeemed, Deut. 21.7.and lay not innocent blood to the charge of thy people Iſrael. And in ſo doing, ſaith God, the blood ſhed ſhall be forgiven them. So, Lord, I have not diſturbed thy Spouſe of her Peace, and quiet, by any willing act of mine, but I have deſired her Reſt, prayed for her Reſt; Do ſo, and then her troubles ſhall not be laid unto thy charge, nor imputed to thee.
We have now done with the Reaſons, uſed by this Friend to his Friend, to render it a troubleſome ſuite: Now let us hear his Reſolution and Determination, the premiſes conſidered.
Text. [I cannot riſe and give thee. ]
And yet the Text ſhewes that afterward in regard of this mans importunity, he did ariſe, and give him as many as he needed. It appeares then, that it was rather want of Will then Power: but thus it is (and I pray obſerve it.)
Doct. What man will not do, that he excuſes with [I cannot do]; I cannot is pleaded, when the Truth is, it is I will not.Nolle in cauſd est, non poſſe praetenditur. Sen. Epiſt. 116. Ruth. 4.6.
Thus Ruths Kinſman pleaded for himſelf to Boaz; Ruth. 4.9. I cannot redeeme it for my ſelf, leaſt I marr my Inheritance, he loved the Land well which he was to redeeme, but he cared not for the woman; ſhe was a poore Widdow, and he a rich worldling: now when he is put in mind of that, that he muſt buy it of Ruth, and ſo take her to Wife, he pleads I cannot, albeit before the motion, he was both willing and able. And thus the chiefe Priests and Elders anſwer our Saviour, when he asked them what they thought of Johns Baptiſm, They could not tell, but indeed they would not tell, for they knew it well enough,Math. 21.27. Math. 21.27. So John 12.39. they could not beleeve, that is, ſaith Theophylact, they would not underſtand. So Luke 14.20.John 12.39. Luke 14.20. Some that were invited to the wedding feaſt, excuſed it thus, I have marryed a Wife, and therefore cannot come, but why therefore? he might have brought her with him if he had pleaſed, and t it is very likely ſhe ſhould have been as wellcome as himſelf, the Truth is he would not come, albeit he pleaded, he could not.Non poſſe pro no Velle. The like excuſe, we read that the unjuſt Steward made, who being caſt out of his Stewardſhip for his Injuſtice and deceit, conſulting with himſelf what courſe he was beſt to take for his future livelyhood, he tells us that he cannot dig, he was unable to follow labour, Luke 16.3. But what ſhould hinder?Luke 16.3. he had his health, ſtrength, and limbs, the truth is he wanted a will to it, he had a Diſeaſe that lay in his bones, called Idleneſſe.
Reaſ. And indeed I cannot, is a more modeſt ſpeach then I will not, and carryes with it a reaſonable excuſe: and thence it is, that it is ſo often uſed; for in Reaſon we think, what a man cannot do, he ſhould not be urged to.
Uſe. Are we not deeply guilty of this fault, in works of Piety, how often do we heare I cannot alledged? I cannot heare, I cannot pray, I cannot abſtaine from curſing, ſwearing, theeving, &c. And why ſo? thou canſt abſtaine if the eye of man be on thee, if thou beeſt in the preſence of ſome ſuperiour whom thou doſt reverence. Thou canſt abſteyne, if a puniſhment were preſently to be inflicted on thee, &c. And yet thou plead eſt thou canſt not. Beleeve it, though no naturall man be able to do any thing ſpiritually good, and pleaſing to God; yet there is no natural man but may do much more good then he doth, to further his own ſalvation, and to avoid damnation. He hath power enough by Nature to curb and reſtraine himſelf from all groſſe ſins, as Whoredome, Drunkenneſſe, lew'd company, &c. He hath power enough left in him, to make him lead a civill and unblameable Life, Luke 11.18. He hath ability and power enough to do many good dutyes,Luke 11.18. Math. 19.20. Rom. 2.14. naturally and morally good, Math. 19.20. Rom. 2.14. You may come to the word, heare it, attend to it, &c. this you may do if you will; and that you do not thus, the want is in that, not in any want of power in you.
Alike faulty are we in our excuſes for our Omiſſions of works of mercy, and Charity; men cannot give, they cannot lend, they cannot do as they have done; but where's the want? Look upon our backs,Mr. Harris. they are as fine as ever, (as one ſaith,) no want there; Look upon our Tables, they are as full as ever, no want there; Look into our houſes, they are as richly furniſhed as ever, there is no want there. Where is the want then? in your Ability and Power? no, no, but in the will. You have to ſpend on fools, and Jeſters, to conſume in needleſſe ſuites, and brabbles; you will ſpend ten pounds, nay twenty, but you will have your wills, and yet not wherewith to comfort a poor diſtreſſed Widdow, Fatherleſſe Child, to help an honeſt decayed; Chriſtian. I tell you, mend but the Will, and all is mended; were that right, this excuſe needed not; help that and all is holpen. If Will were at home the Dore would be opened, though at Mid-night, (though the Children be abed and a ſleep,) to pleaſure a Friend, to ſuccour the poore, needy, and ſuch as are in diſtreſſe.
We read of a poore woman that came to Baſil, deſiring him to write to the Governour of the place in her behalf, that he would eaſe her of her Taxes; he did ſo: The Governour returnes this Anſwer, I would with all my heart do what you deſire for this woman, for your ſake if I could, but ſhe is under ſuch and ſuch Taxes that I cannot relieve her: well ſayes Baſill in his reply, ſi adſit voluntas, &c. If you have a Will and want power, it is tolerable; but if you have power and want Will, God will bring you into a poore condition: and ſo it fell out, for this man was afterwards by the Emperour caſt into Priſon, he ſends to Baſil, deſiring him to intercede for him, he did ſo; and after ſix dayes he was delivered, and then he ſhewes twice as much favour to the woman,Surius. 1. Tom. in vit. Baſil. as ſhe before deſired.
To ſay I cannot upon reſpect of ſome inconveniences may in ſome ſort be excuſed, being thus to be underſtood, with Conveniency I cannot: yet this is no excuſe for the Omiſſion of any Duty whereto we ſtand bound, either to God or man. But to ſay, we cannot do that which we have no will to do out of a froward ſpirit, is an untruth, yea a ſinfull excuſe, wherein many times we charge God fooliſhly with that unprofitable Servant, as if he reaped where he ſowed not, and requires that of us which we have not ability to performe,Luke 19.21. Math. 25.32. although he juſtly might by reaſon of our firſt abilitves: but yet he doth not, he requires of us what we may do, and (if we be as we profeſſe our ſelves) good Chriſtians have ability to do,Phil. 4.13. Phil. 4.13. I can do all things (ſaith the Apoſtle) all things in ſome meaſure, though not in that abſolute and perfect meaſure that the Law requires. Let us not be like Banquerours, who becauſe they cannot pay all, refuſe to pay any thing at all: but pay, ſo farr as our power reacheth.