day and at death to bee found in Hell in torments What to spend our dayes in wealth and iollity and in a moment to goe downe to Hell Heare those wretched men crying out of their folly when it is too late i Wisd 5.8 What hath pride profited vs and what hath the pompe of riches brought vs All these are vanished as a shadow passed away as a Post left nothing behind them but guilt and paine torturing and tormenting the soule without ease or hope of end Let me therefore say as Isai Oh k Isai 55.6 seeke the Lord while hee may bee found call vpon him while hee is neere There is yet place for mercy when that Day commeth Nothing but indignation and wrath tribulation and anguish vpon the soule of euery one that hath done euill VERS 4.5.6 But yee Brethren are not in darkenesse that that Day should ouertake you as a Thiefe Yee are all the Children of Light and the children of the Day we are not of the Night nor of darkenesse Therefore let vs not sleepe as doe others but let vs watch and be sober THe words haue apparently this scope to preuent the discomfort that might arise to Gods children by the noise of that so fearefull destruction that the Day of the Lord brings to the wicked Wherein besides the scope obseruable are First the condition and state of Gods children Secondly their priuiledge in respect of that state Thirdly the duety that concernes them in regard of both From the scope and practice of the Apostle subioyning comforts for Gods children immediatly vpon the mention of the terrour of the last Day thus much wee learne that are Ministers for our imitation Obser So to conuerse in terrifying the vngodly that wee forget not to comfort Gods children As we must warne the vnruly l 1. Thes 5.14 so comfort the feeble-minded This is that I thinke Paul calls m 2. Tim. 2.15 Cutting or deuiding the Word aright our Sauiour Giuing the houshold their portion when wee share out to euery one what belongs vnto him terrour to whom terrour comfort to whom comfort belongeth So ISAI n Isai 10.11 Woe to the wicked it shall bee ill with him for the reward of his hands shall bee giuen him But say to the righteous It shall bee well with him for they shall eate the fruit of their doings Reasons may bee First the tender disposition and temper of their hearts readie to bee immoderately cast downe with the least noyse of any thing that sounds terrible from the mouth of the Lord. o Isai 6.2 They tremble euen at the words of the Lord that howsoeuer wicked men are not mooued with the workes of God except they be maruailously extraordinary yet the very Word of God sounding any thing fearefull from him makes them cry out as MOSES p Heb. 12.21 I tremble and quake EPHRAIM and the Inhabitants of Samaria are brought in by the Prophet mocking at the Lords executions well q Isai 9.10 The brickes are throwne downe but wee will build it with hewne stones But see Iosiah when he but heares the Words of 〈◊〉 Law his heart r 2. King 22.19 20. melts and he is as a man ouer-whelmed with feare so that the Lord is faine presently to send him his cōfort that his eyes should not see the euill As an ingenuous childe trembles at the Word of his Father and more feares at the shaking of the Rod then a slauish disposition at the feeling of many stripes so c. Besides the truth is if there bee any thing terrible in our Ministerie it belongs not to Gods Children as they are such as if there bee any thing comfortable that is all and onely theirs See Esay 61. Rom. 16. Aug. de correption Grat. cap. 9. Some caueats must here bee remembred There are Children of God saith Augustine that are not so to vs though they bee to God as being written in the memoriall of God the Father Iohn 11.52 such was Paul before his Conuersion c. To these whiles yet in the state of Nature discomforts are not vnprofitable to bring them to Christ Moses brought Israel to the borders of Canaan though Ioshua diuided it for an Inheritance vnto them It had I thinke this Moral the Law is that that prepares vs to grace though the Gospell bee the instrument to conuay it into our hearts Secondly againe there fall out times when as Gods Children though they lose not their adoption yet forget to demeane themselues as becomes the Children of such a Father in such case God himselfe ſ Iob 13.26 writes bitter things against them and Paul casts forth the Thunderbolt of t 1. Cor. 5.5 Excommunication against the incestuous Corinthian that his spirit by Repentance might bee saued in the Day of the Lord Iesus Vse It warrants vnto a Minister a like course in teaching against the sottish prescripts giuen by their people Some we haue of this minde they would haue all Ministers at all times to al men as is said of Barnabas u Act. 4.36 sons of consolation and with these it is crime enough to be charged on a Minister that hee doth at any time though with neuer so good caution proclaime the Lords terrours Others againe cry out wee are too prodigall of our comforts they like better in vs the spirit of Iames and IOHN x Marke 3.17 those sonnes of Thunder It may be such sometimes is our indiscretion wee forget our rules of prudence but shall I tell you what I haue obserued in these prescribers of both sorts Those that call for continuall comforts are of all others most vnfit to receiue them such as neuer yet saw the horrour of sinne the terrour of the Iudge nor felt in any degree the bitternesse of a wounded spirit Onely they would haue their hurt healed with sweet words and are loth to take notice of the misery they are in by reason of their sinne And for the other sort howsoeuer they seeme to like best reproofes and threatnings of the sharpest yet if the finger be but pointed at their owne sinnes none so sensible or tender as they saue that vsuall their skill is such to turne off all from themselues to others It would be considered that these things are to be ordered not so much by times as by the people and state of their persons looke what is their condition such must bee their portion of the obstinate terrour of Gods Children comfort And because such is the estate of all visible Congregations that they are mixt companies consisting of both sorts they walke with rightest foot to the Gospell that so intermeddle these in their teaching that neither want what belongs vnto them Gods people hence learne no small part of Wisedome in all their reading hearing meditating of the Word of God that part of it especially that is spent in threatning and terror Know thou for thy comfort that fearest God and eschewest
1. Tim. 5.6 are dead while they are aliue and as our Sauiour They z Ioh. 3.18 are condemned alreadie For such if for any is that a Isai 30.33 Tophet prepared the burning whereof is fire and much wood which the breath of the Lord as a streame of brimstone kindleth and for euer keepes burning Secondly To these are added those that as Stephen speaks of Iewes alwayes b Act. 7.51 resist the holy Ghost and labour to suppresse the holy motions suggested by him How oft doe I perswade my selfe the worst men vnder our Ministerie heare that voice behind them This is the way walke yee in it and as Agrippa are c Act. 26.28 almost perswaded to become Christians But see the cursed vnthankfulnesse of men wilfully setting themselues to repell such motions those sweet inspirements of Gods holy Spirit they call I would I might say ignorantly fits of melancholy I am sure profanely qualmes of deuotion And then haste to their cursed companie and no lesse then abominable courses to chase away those qualmes of conscience Oh wonderfull mercy of God offered to such mens soules had they grace to consider and accept it How iustly may the Lord say to them as he speaks to Israel d Hosh 13.9 Your destruction is of your selues and as to Ierusalem e Isai 5.4 What should he haue done more that he hath not done Teaching them by his Word wakening them by his Rod inuiting them by his bountie offering himselfe to them by his Spirit whiles they desperately forsake their owne mercy The issues vsuall of such men are First that their hearts grow thereby more obdurate Secondly the life more brutish and abominable Thirdly else fall they into agonies of conscience such as wherin they perish through euerlasting despaire Thirdly A third sort there are and they are much amongst vs men that vnder pretence of discretion and seeing more into the state of Religion then at first entrance they could see abate of their feruour and as they now terme it violence of gracious affections seeming to conceit there may be a nimium of deuotion men may be ouer-forward and zealous A Sermon now and then doth well euery weeks hearing is not so necessarie studie of Scriptures is good at leisure times as it were for recreation we be not Angels but Men and there is a reason in all things euen in religiousnesse if men could hit on it I confesse there is a kind of deuotion wherein men may be too feruent but that deuotion is superstition a kind of zeale whereof may be a nimium but that is f Rom. 10.2 zeale not according to knowledge yet beware I beseech you you giue not the Lord the least occasion to complaine of you as of the Angell of Ephesus that you haue left your first loue and take heede this temperatenesse and discretion as it is called degenerate not into g Reuel 3.16 luke-warmenesse the worst temper that can be of our Religious affections Feare to bee noted of backe-sliding Tremble to lose the least measure of Gods gracious gifts to abate any thing of the heat and feruour of sanctified affections It is a step towards quenching but to slake the fire of Gods Spirit in our hearts Meanes of cherishing and keeping in life our spirituall gifts First exercise and imployment Secondly h 1. Tim. 1.19 Good Conscience and holy obedience which while some neglect they make shipwracke of faith Thirdly humilitie in Bernards iudgement is conseruatrix virtutum Fourthly i Heb. 10.25 Forsake not assemblies of Saints neglect no meanes sanctified to worke establishment How may the motions of Gods Spirit be distinguished from Diabolicall delusions Satanicall suggestions are oft subtilly contriued cunningly coloured that lying spirit sometimes dares counterfeit the Spirit of truth Scarce euer was heretique so phantasticall or impudent but pretended guidance by the Spirit of God Anabaptists teaching to despise Authoritie to vilifie all other ordinances of God pretend I know not what instincts and reuelations from the Spirit of God Montanus tells of a strange Paraclete that inspired him and guided to publish his damned errors Meanes of discerning First Isai his watch-word let it be our rule k Isai 8.20 Deut. 13.2 3. To the Law and to the Testimonie if they speake not according to this word it is euidence that there is no light in them Secondly The gift of Prophecie as of miracles is now ceased in the Church God deales not now as in former times by extraordinary instinct or inspiratiō His charge is To l Reuel 22.11 adde nothing to the words of IOHNS Prophecie vnder paine of addition to be made to our plagues Thirdly If the matter of the suggestion be euill either in the whole kind or by circumstance it is no Diuine motion but either a m Iam. 1.14 concupiscentiall phantasie or a n Iob. 13 2. Diabolicall delusion Fourthly Euer be iealous of all motions leading thee beyond thy calling or measure of gifts The rules are o Rom. 12.6 Sapere ad sobrietatem and p Psal 131.1 not to meddle with things too high It is glorious to exercise the Ministerie but examine thy gifts Excitements to enter that function without gifts thou mayest well thinke are but suggestions of pride VERS 20. Despise not Prophecyings THe duetie he prescribed tends in the holy practice of it to preserue the life and vigour of Gods Spirit in vs. The sense conceiue thus Of Prophecie we find two sorts First Extraordinary that stood partly in foretelling things to come by immediate reuelatiō partly in interpreting Scriptures with vnerring spirit In regard of which function those whom the Lord extraordinarily stirred vp in the old Testament some also in the New were called Prophets Of which sort if now were any they ought to haue their extraordinary respect There are I know that arrogate such a lumen Propheticum and reckon it amongst the markes of their Church But if q Reue. 22.18 nothing may be added to the Prophecie of Iohns Booke it should seeme the Lord hath therein fully reueiled whatsoeuer is necessarie to be knowne touching state of the Church to the end of the world and then what needs a new light of Prophecie Secondly Another ordinary intimated by the Apostle with whom to Prophecie in this kind is r 1. Cor. 14.2 to speake vnto men to Edification Exhortation Comfort In our vsuall language we call it Preaching Therefore termed by PAVL Prophecying perhaps because the matter of preaching in those dayes was the Scriptures in MOSES and Prophets in opening and applying whereof the seruants of God were then conuersant And of such prophecyings would Paul be vnderstood His prescript in respect of preaching is not to despise it That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies highest reuerence and esteeme most conscionable attendance due to this ordinance of God In pressing that duetie I haue beene forestalled by the paines of my reuerend Symmysta whom I
AN EXPOSITION with Notes vpon the first EPISTLE to the Thessalonians By WILLIAM SCLATER D. D. and Minister of the Word of God at Pitmister in Sommerset LONDON Printed by W. Stansby for Iohn Parker and are to be sold at his shop in Pauls Church yard at the signe of the Ball. 1619. TO THE RIGHT HONORABLE THE LORD STANHOPE BARON OF HARINGDON ONE OF his Maiesties most Honorable Priuie Councell c. Mercie and Peace bee multiplyed RIght Honorable and my very good Lord Sensibly hee spake and fittingly to his times who wayling said Nusquam inueni requiem nisi in libro claustro Mentior if my Soule accord him not A window too soone I opened it as Noah to his Doue to see if yet the billowes of the ancient Deluge were calmed if in some eminent Mountayne shee might find a place to settle on And behold all swelling with the surges of Ambition or soyled with the slime of Luxurie and basest Auarice no place safe where shee may pitch her foote Blessed be that God that giues the hand to receiue her backe into the Arke O munde immunde said Saint Austine in his holy indignation How fastens our purest substance on thy pollutions why seekes it rest in that whose composition is of tumults 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that haue begunne by Grace to retire my minde from the tumultuous hurly-burlies it is tossed withall And now with Agur I pray * Pro. 30.8 Lord feede me with foode conuenient for me my Tuguriolum my little Sheepe-cote affoording retired priuacie shall yeeld more tranquillitie then the See of him that would be stiled Monarch of the Catholique Church Right Noble Lord fallor or doth your heart applaud vs that hauing more then suruiewed what euer contentment the Royallest Court could affoord and spent the better dayes in seruice to the State at length makes choice of priuacie as safest harbour for old Age. Whether trow I doe you more pitie men launching into that Euripus or praise God for your owne safe arriuall Thanks be to God that hath safe rendred you to your selfe and taught you to make deuotion the taske of your Age. a Eccl. 12.13 Hoc est omnis Homo To feare God and keepe his Commandements Continue herein I dare promise your conscience more tranquillitie your person more honour then all the Courts of the world can affoord you Still let your soule be enamoured on the beautie of the Lords house Still make your Closet a Temple wherein the praises of God may sound day and night Haec via ad magni Regis Palatium To vrge perseuerance and progresse in sanctitie is the bent of this Scripture thought probably the first of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold fast what you haue receiued Hee is faithfull that hath promised to giue you the Crowne of Life Exiguum est quod restat To faile in the last Act is not so shamefull as discomfortable sith wee know who said * Psal 92.14 Old Age must be more fruitfull If to these intentions my poore paynes may be vsefull to your Lordship and the Church of God I haue what I seeke for other things prouidebit Deus To whose gracious guidance and blessing I humbly betake your Lordship and rest Your Lordships Chaplaine readie to be commanded WILLIAM SCLATER From Pitmister in Sommerset SEPTEMB 29. 1618. To the Reader CHristian Reader a Debter I acknowledge my selfe to the Church by calling moreouer by promise but conditionate so be it I might know what acceptance my first fruits found with the Church of God Such I now heare not without my thankfulnesse to God as farre exceedes expectation or desert The delay of the remainder hath had these causes First that late intelligence Secondly other vnceasing paynes Thirdly the Nausea of some at home whom no Sermon pleaseth longer then it is in hearing nor otherwise then it is extant in their owne broken and sometimes senslesse Notes Fourthly and now that flagellum studiosorum Calculus Renum vexing ad maciem ad stuporem which hath made me welmost a meere Peripateticke in my studies For poore me only it is sinfull to hope or accept abilities so much as may afford an Amanuensis to take my Dictates Scilicet God nayles vs where he first seates vs. Howbeit my succisiue houres if sicknesse or presenter paynes afford any I promise to be wholly imployed that way Meane while if anyes thirst be as that of him in his flight he may perhaps in these Homilies ad populum finde what to thirst may afford if not sweetnesse yet sauour Praying helpe of thy prayers I rest Thine in the LORD WILLIAM SCLATER AN EXPOSITION VPON THE FIRST EPISTLE of PAVL to the THESSALONIANS 1. THESSAL 1.1 PAVL and SILVANVS and TIMOTHEVS vnto the Church of the Thessalonians which is in God the Father and in the Lord Iesus Christ Grace be vnto you and peace from God our Father and the Lord Iesus Christ THe Inscription of the Epistle wherein are first the persons sending Secondly the persons to whom its sent Thirdly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or greeting The persons sending are Paul Siluanus and Timotheus In the Epistles to this Church it is obseruable that the Apostle prefixeth his name without any Title of dignitie or office In others dignifies his person with some Title of respect an Apostle or a Seruant of God or both Interpreters enquire reason of it and thus resolue Some impute it to his modestie and desire to winne his Associates some equalitie of respect some to his prudence and care to auoid scandall that might arise amongst Nouices from shew of arrogancie some to this that perhaps they were not pestered with false apostles as other Churches amongst whom he needed to auow his calling whether one or other is not much materiall to inquire neither occurres any thing of speciall notice except this That it is sometimes lawfull for a Minister to vse those Titles of honour and reuerence wherewith God hath graced him sometimes more conuenient the assuming should be forborne PAVL where he sees the authoritie and fruit of his Ministerie hazarded by denyall of his Titles insists largely in auowing of them as to a 1. Cor. 9.1 Gal. 4. 2. Corinthians and Galatians and where he sees concealement more conuenient to auoid shew of vaine glorie he omits them The like is requisite for vs. There are people so idlely affected with Titles of dignitie that the same Truth hath more or lesse authoritie with them according to difference of persons in these respects that propound it There are men of another straine so vtterly distasting all Titles in a Minister that the mention of them on any occasion is censured of vaine glorie and the doctrine it selfe so much the lesse regarded It is some part of a Ministers prudence in these trifles to see what is most conuenient for the peoples edification Ministers I haue knowne of reuerend parts for learning and conscience whose whole Ministerie hath
dayes and meats Such I make no question are some amongst vs in matters of ceremony and indifferency Weake in practice are they who though conuinced of dutie yet through passion or long custome it may be of euill are ouertaken in some sinnes The dutie we owe to such is Support l Rom. 14.1 Him that is weake in faith assume For this the Shepheards of Iudah are heauily taxed m Ezech. 34.4 They strengthened not the weake The duties we owe them comming vnder the generall of Support thus conceiue first n 2. Tim. 2.25 meekest and mildest instruction As Paul though he condescend as farre as may be to their weakenesse yet deliuers grounds of better information and labours to lead them on to greater strength and perfection of knowledge Secondly in things indifferent yeeld of right o 1. Cor. 9.22 Becomming all things to all men that by all meanes we may winne some Weake in practice first though their persons must be borne withall yet must their sinnes be p Leuit. 19.17 reproued and they restored with the Spirit of Meekenesse Secondly let not our first exactions be ouer-strict q Mat. 9.16 New Wine may not be put into old Bottels sayth our Sauiour iustifying his milder impositions on his nouitious Disciples Thirdly at no hand reiect such but cherish the least sparke or smoake of grace that shewes in them Our Sauior r Mat. 12.20 quencheth not the smoaking Flaxe Reprooued are here first carelesse scandalizing the weake secondly rigorous proceedings with Nouices And of these duties to these particulars thus farre In the passage take notice of Pauls prudence in prescribing what is conuenient to euery seuerall state and condition of Gods people As Iude in like case giues like Prescript Some saue with feare on others haue compassion Å¿ Iude 22. putting difference See also Isai 61. Followes now the generall belonging to all these that is Patience or as the word signifies Long-sufferance Be patient or long suffering toward all Now though I confesse this vertue is of that nature that it must be exercised in a sort to all men yet comparing this prescript with the like to t 2. Tim. 2.25 Timothy I cannot but thinke the Apostles purpose is to prescribe vs a temper and meane of carriage in performing the former duties that the sense may be this Suffer not your patience to bee ouercome so as to surcease these holy dueties though you see not present successe of your endeuours Obser Lacke of present successe is no warrant to any to surcease the dueties of Loue in Admonition Comfort Exhortation The faults of Gods seruants haue beene noted in this kind Ieremie seeing the present way-wardnesse of the people u Ier. 20.9 resolues to speake no more in the Name of the Lord. It is noted as his blemish and the Word of God giues him no rest till he had altered his resolution Paul in like humour enters like resolution at Corinth The Lord checkes him for it and commaunds him still to speake vnto them assuring him for all that hee had much people in that Citie After his long experience he presseth the duetie by sundry reasons First x 2. Tim. â— 25 The time of Gods calling and giuing blessing to our endeuours is to vs vncertaine it should suffice vs if God at any time giue them repentance Secondly hee puts vs in mind of their miserable bondage vnder Satan They are in the snare of the Deuill It is no easie matter to rescue a soule out of Satans Dominion that strong man armed doth not so easily leaue his possession Thirdly To Titus hee remembers vs of our owne estate and y T it 3.3 behauiour before calling euery whit as vntoward and desperate as theirs that are yet holden vnder Satans bondage Our sinnes wherein we liued as grieuous our frowardnesse as great yet when Gods bountifulnesse appeared he saued vs. Cause we haue to hope like fauour of God for others I am sure no cause vtterly to despaire of any because admonitions present are reiected How many did our selues till day of visitation came make light of How many gracious motions of Gods Spirit doe we contemne yet saw we Gods grace after all this contempt maruellous in our conuersion Vse And it reprooues that impatience of our hearts so easily weary of wel-doing in this kinde insomuch that except wee see present reformation in those wee haue to deale withall wee are ready with Ieremie to resolue to speake no more in the Name of the Lord and as the Disciples to call for fire from Heauen Now alas Brethren had the Lord thus dealt with vs left vs to our selues when wee first reiected his heauenly admonitions what had become of our soules How many gracious warnings had wee from the Lord that past away without their profit yet was the Lord pleased to follow vs with his mercy and new offers of grace till such time as hee had fastened them on our froward hearts like patience and vnwearied compassion becomes vs to our Brethren Wee haue First the Lords example to prouoke vs He z Rom. 9.22 beares with long patience the vessels of wrath prepared to destruction a Mat. 5.45 causeth his rayne to rayne his Sunne to shine on the field of the froward so long saith Tertullian till he admit detraction from his glory and men beginne to question whether there bee a prouidence taking notice of the sinnes of men Secondly We lose nought by our patience what euer the issues be What Paul speakes of Ministers is true also of priuate Monitors They are vnto God b 2. Cor. 2.15 a sweet sauour in them that are saued and in them that perish Thirdly The purchase if God at any time giue successe is of that worth that no paines can seeme too much to procure it c Iam. 5.20 Thou hast wonne a soule Me thinkes hee saith more then thou hast wonne a World the meanest soule being more worth then all the World Lastly Let vs consider that the gaine of one soule to Gods Kingdome may draw with it wee know not how many more First The example of one Sinner conuerting is very preualent with other Aliens yea the more auerse they haue beene before calling the more remarkeable is their Conuersion How doe I perswade my selfe did the conuersion of Paul so hote a Persecutor affect euen Aliens and make them pause about their courses Secondly Besides the example wee know the Nature of Grace is such it loues to communicate it selfe Neuer was Childe of God enuious in the point of Saluation but could willingly be-teeme another any other many others all others a share with him in that blissefull condition And if yee marke it the gifts of God that occasion Pride and Enuie are not those gifts that accompanie Saluation but others profitable I confesse to the Church of God yet such as in want whereof a man may be saued in hauing whereof hee may bee damned
though wee reach not that height of Faith and Obedience that wee desire and striue for Vs our Iesus hath deliuered From what misery from the wrath to come A phrase of speech not frequent in the Scriptures what it comprizeth let vs heare and feare and doe no more presumptuously Our Sauiour seemes to explaine it when he termes it the g Mat. 23.33 damnation of Hell vnder it comes vsually poena damni poena sensus the losse of the good things prepared for the righteous the painefull euils whereinto the damned are plagued h Mat. 25.41 Perpetuall separation from the glorious presence of God and his Saints irrecouerable losse of those ioyes that neither eye hath seene nor eare heard nor the heart of man conceiued a little of them felt in this life the taste of them in peace of Conscience and ioy of the Holy Ghost how seemes it a little Heauen vpon Earth how tortures it Gods Child for an houre to lacke how much more dolefull is the perpetuall and hopelesse losse of them that they all incurre who share not in this Deliuerance as our Sauiour said i Luk. 13.28 What wayling and weeping and gnashing of teeth followes then in the damned to see ABRAHAM ISAAC and IACOB and all the Prophets clad in the glory of Gods Kingdome and themselues shut out of doores To leaue what they lose consider what they feele torments and anguish intolerable see how Gods Spirit hath pleased to expresse them Though no earthly thing be sufficient to expresse the anguish of it yet resemblances are chosen of things most bitter to sense thereby to acquaint vs something with the grieuousnesse of it To mans sense nothing more sharpe then fire of fires none more scalding then that of Brimstone It is fire fire of Brimstone k Apoc. 21.8 a Lake that burnes with fire and Brimstone for euer before the Throne of God It were something yet though the paine bee extreme if there were hope either of end or mitigation But these torments admit neyther they l Iude 7. suffer the vengeance of eternall fire they goe cursed into euerlasting fire the Worme dyes not and the fire goes not out The Tormentors are Spirits therefore immortall the tormented as immortall in body and Soule the fewell neuer fayles a m Isai 30.33 Riuer of Brimstone there is continually streaming for euer to keepe it burning the breath of the Lord is as Bellowes to blow it Yet if some intermission or mitigation might be obtayned it were something but heare the Glutton in Hell I am horribly tormented in this flame but so much water as n Luk. 16.24 in tip of the finger LAZARVS might beare to coole his tongue is begged and not obtayned Mercilesse Abraham may some Wretch say nay mercilesse Glutton to the pore Lazar and more mercilesse to his owne soule It is iust with God there should bee o Iam. 2.13 Iudgement mercilesse to such as would shew no mercy to their brethren nor to their owne soules The extent of the torment makes it yet more grieuous No part free eyther in soule or body open their eyes what see they but Deuils to torture them or other damned tormented with them perhaps Wiues and Children through their negligence or cursed example brought into the same place of torments Open their eares what heare they but bitter weeping and wayling howling and yelling after the manner of Dragons for the great wrath of GOD iustly fallen vpon them would they flye they are in Prison in Chaines in Darknesse Would they dye they cannot they are immortall Would they supplicate to the Iudges hee is iustly inexorable he called and they refused therefore he p Pro. 1.26 now laughes at their destruction Would they thinke of any thing to cōfort them they haue no leasure for torments their sinfull pleasures remembred torture their Conscience the good things inioyed adde much to their anguish What should I say more If a man can thinke of any thing that may be tormenting if of any circumstance that can aggrauate torment thus let him thinke it is little all too little to expresse the torments and anguish that comes vnder this terme of the wrath to come From this wrath to come our sweet Sauiour our blessed Iesus hath deliuered vs. To grow towards some profitable vse-making of this point let vs something more particularly inquire who they are that come vnder this Vs the rather for that this Grace for the very enioying of it is thought so vniuersall that the prophanest Miscreant dares prattle of his portion in it Vs say Libertines whosoeuer are members of the Church vs all that are in the Church visible That were well for Capernaites And yet saith our Sauiour Easier shall it bee for Sodome and Gomorrhe at the Iudgement then q Mat. 11.24 for Capernaites though members of the Church visible And it is not to bee doubted but that as the grace offred and contemned hath beene greater to men in the Church so haue they heauier damnation then many out of the Church Briefly vs that beleeue vs hee hath deliuered from the wrath to come vs that obey him hee is Authour of saluation to all r Heb. 5.9 that obey him vs that he hath purged to be ſ Tit. 2.14 a peculiar people to himselfe zealous of good workes vs hee hath deliuered from the wrath to come For all faithlesse disobedient impenitent Sinners on them t Iohn 3 36. the wrath of God abides for euer And bee u Ephes 5.5 6. not deceiued you Remorslesse Whoremongers Couetous Idolaters for these things sake comes the wrath of God vpon the children of disobedience q. d. Ye may perhaps flatter your selues with hope of impunitie in respect of your outward prerogatiues yee are baptized so was Iudas yet x Ioh. 17.12 a child of perdition yee are hearers of the Word coozen not your soules with that Sophistrie There were that heard Christ y Luk. 13.26.27 teach in their streets and yet were shut out of Gods Kingdome Thou hast preached to others so mayst thou and z Matt. 7.22 yet thy selfe be a Cast away In a word what euer thy priuileges are if a child of disobedience impenitently such on thee comes this heauie wrath of God Will you see how many sorts of sinners the Scripture excludes from sharing in this deliuerance a 1. Cor. 6.10 No Whoremonger hath any inheritance in the Kingdome of Christ and of God No impenitent Whoremonger And what is hee better that with a high hand cōmits Whoredome blusheth not at it glorieth in it as in a point of manhood yee haue a Catalogue of the damned Crue mentioned by Saint Iohn you would wonder some of them should deserue that stile In the forefront are the b Reuel 21.8 fearefull such as for feare of men shrinke from holy Profession and practice I would to GOD our moderate Professours would thinke of it May I not
propertie of speech is that act of vncleannesse committed betwixt persons vnmarried Largely taken it compriseth all whatsoeuer breaches of Chastitie First whither in the b Matt. 5.28 heart by inordinate desire Secondly or in the c 2. Pet. 2.14 eye by wanton and lasciuious lookes Thirdly or in the d Ephe. 4.29 5.3 tongue by filthy and rotten speech Fourthly or in the act by doing e Gen. 39.9 that great wickednesse See Annot. ad Rom. 1. A sinne which the Lord hath seuerely threatned grieuously punished from Heauen cursed to the pit of Hell yet reckoned generally amongst leuiora delicta and as Papists call them veniall sinnes A tricke of youth say our Youths of that which brought in the f Gen. 6. floud vpon the world of the vngodly fire and brimstone g 19. vpon Sodome h Num. 25. pestilence vpon Israel c. Our wisedome shall be to notice the odious foulnesse thereof that if it be possible Conscience of the sinners may be more remorcefull and a sinne of so foule nature not so sleighted First the Apostle makes it eminent aboue all sinnes in this respect that it alone is i 1. Cor. 6.18 against the body depriuing it of that great honour whereto God hath aduanced it to be a member of Christ a Temple for his Spirit to dwell in Secondly vsually they are counted greatest sinnes that imply breach of most Commandements Adulterie is k Vers 15.19 Sacrilege Profanenesse Dismembring the body of Christ drawes with it Thefts Murthers what not Thirdly they say also sinnes are most pernicious that are most delightsome because the affections are most taken and streightest detayned by them therefore perhaps Salomon said of the Harlot her l Eccles 7.26 heart is snares and nets her hands as bands so easily are men taken so hardly rescued being once bewitched with the bestiall pleasure of that luxurie Fourthly varietie of Iudgements threatned shewes it haynous aboue the ordinarie Waste of m Iob 31.12 goods blemish of n Pro. 6.33 Name rottennesse of bones o Hos 4.11 hardnesse of heart c. plagues of all sorts threatned to deterre vs. Fiftly executions haue beene grieuous on Sodomites old World Israelites of whom said the Apostle there fell in one day for this sinne p 1. Cor. 10.8 three and twentie thousand I say then as PAVL Fly Fornication VERS 4. That euery of you should knew c. WHether in these words Paul would prescribe remedie against lust and meanes of abstayning from the sinne or intends only to explicate the Commandement in the positiue part is no matter of curious inquirie In the words are First the persons to whom he prescribes Secondly the duetie prescribed Euery one of you In morall dueties no man hath exemption q Reuel 20.12 Great and small stand to be iudged euery man is countable for his sinnes r 2. Cor. 5.10 rewarded according to his deeds whether they be good or euill For the particular in the Text. The ſ Deut. 17.17 King may not multiply wiues no not to continue succession much lesse Strumpets to glut vnsatiable lust t Ephes 5.5 No Whoremonger or vncleane person hath any inheritance in the Kingdome of Christ and of God Obiect Yet Patriarchs they say without checke multiplyed Wiues and Concubines Answ August First Some are of opinion they had their speciall dispensation to this end that they might multiply the holy Seed Secondly The rule of * Ber. de praecep dispensat Bernard must in such cases be remembred where wee finde in Scripture any practice of Saints swaruing from the general rule Aut eos peceasse fatendum est sicut homines aut certe sicut Prophetas familiare Dei consilium accepisse For vs wee are sure the rule holds generall euery man is bound by this precept of Chastity There were in Austins dayes men that pleaded immunity by their sexe thinking women onely bound by the precept of Chastity and a great disparagement they thought it to the dignity of their sexe if their adulteries must receiue like punishment with those of women An verè sexus nostri dignitas hanc sustinebit iniuriam vt cum alijs socminis praeter vxores siquid admittimus in luendis poenis mulieribus comparemur Why not saith Austine Yea why not rather sith by strength of their sexe they seeme more able to master their lusts and of dutie should guide their Wiues by example That saying of u Iam. 4.4 IAMES Yee Adulterers and Adulteresses stops the mouthes of all such idle and impious Distinguishers Our times haue also forged Dispensations What mens iudgement is I know not but seldome haue I seene it penanced in the Greater as if it were sinne only in the meaner people Generally the sentence of the prophane Poet is applauded by the multitude Non est scelus scortari Adolescentem It is no such haynous matter for yong men to bee giuen to whoring But if x Psal 119.9 yong men bee bound to reforme their wayes by the Law of God if they y Lament 3.27 must beare the yoke in youth if the iollity of that Age shall bee z Eccl. 11.9 brought to Iudgement let such tremble to hearten themselues in such sinnes as exclude from Heauen and giue a Reuel 21.8 portion with Hypocrites in the Lake that burnes for euer Should know that is haue skill The Apostle seemes to imply that there is a kinde of art of Chastity and great skill required to possesse our vessell in holinesse c. Truth is Christianitie is an Art or Science and no small skill is required to Regular exercise of Christian vertues GREGORY NAZIANZENE said once the cure of Soules was the Science of Sciences generally it is true of Christianity It is the Art of Arts the art of liuing well To this end Saint Peter aduiseth to ioyne to our vertue b 2. Pet. 1.5 knowledge as I conceiue him skill in the exercise of Christian Vertues Paul in a particular makes it a point of c Phil. 4.12 mysticall knowledge to carry himselfe equally and with euen hand in all Estates In Prayer hee would intimate wonderfull skill required and not learnt but of an d Rom. 8.26 heauenly Schoolemaster That knew the Disciples well and therefore it is their Petition e Luke 11.1 Lord teach vs to pray To say in a word what one Christian Vertue or Dutie is it that askes not skill to the right vse and performance of it take instance in that of Faith How to vphold it when it wauers to restraine it when it degenerates towardes presumption how to turne the eye of it from the Law to the Gospell from Gods Iustice to his Mercie Here sure is the wisdome of beleeuing How many see wee for lacke of this skill if not vtterly mis-carry yet dangerously hazarding their soules to ship-wracke the Presumer thinkes of the rich mercy of God the
b 2. Cor. 4.17 worke to vs an incomparable weight of eternall glory In infamie and contempt they shew vs the vanitie of popular applause What is fame but aura popularis the breath of the people And honour they say is in honorante not in honorato Heare Scriptures God hath chosen c 1. Cor. 1.28 the vile things things of no esteem to cōfound the mighty these that now are counted the off-scouring of the earth shall one day d Mat. 19.18 sit on thrones iudging the tribes of Israel and e Mat. 5.12 great is their reward in Heauen I might be infinite in this kind but whereto who maruels if the comforts of men be not comparable to those that proceed from the Father of mercies God of all consolation He that made mans heart best knowes the maladies thereof and what cordials to Minister thereto for medicine Vse 1 What then may we thinke of them to whose soules no comforts are more vnwelcome then those the Scriptures affoord that forsake this fountaine of liuing waters digge them pits that can hold no water in deadliest sickenesse when now the soule drawes neerest to the pit delight most in the company and presence of the most profane and ignorant of their cursed acquaintance The Minister whom God hath made f Iob 33.23 his interpreter and messenger of comfort to the weary soule is last sent for and lest welcome as if they thought of all comforts they were lest precious that the word of God affoordes Will you heare the forme of comforting that so much delights them Be of good cheare neighbour you shall doe well enough by grace of God I haue seene many as low brought and yet haue recouered or if the worst come it is but a dying We owe God a death and there is an end As Iob speakes to his friends Miserable comforters are these to the afflicted It is indeed appointed to all men once to die But heare what followes g Heb. 9.27 After death comes Iudgement Where is that should support the soule against it be presented to the Lords tribunall When euery man h 2. Cor. 5.10 receiues according to things done in his body To such distresse alas what comfort can they minister that haue neither experience nor so much as knowledge of the meanes of reconcilement vnto the Iudge know not to reueale vnto men that righteousnesse of Christ wherein who is not found perisheth in euerlasting horror and torment of conscience Secondly Learne we all diligently to conuerse in the Vse 2 Scriptures that we may store our selues with sound comfort against the euill day commeth Certainely it is a truth either in this life for a time or in the world to come for euer thou shalt finde conscience an accuser a witnesse a Iudge against thee It will be too late to seeke comfort when the misery commeth Be exhorted therefore to let this Word i Col. 3.16 dwell plentifully in you if not for the pleasantnesse of heauenly reuelations therein contained if not that you may know how to direct your liues according to the will of God though whoso makes it not his Counseller shall neuer find it his comforter yet for your necessity sake that ye may haue comfort wherewith to support your soules in the euill day of temptation Strange is the contempt of this knowledge comfort of the Scriptures amongst men Insomuch that euen idle Ballads profane Play-bookes and lying Fables are with more delight conuersed in then the sacred Word of God able to saue or destroy our soules k Hos 8.12 God hath written vs the great things of his Law but they are become a strange thing vnto vs caused the Scriptures to be written for our comfort and therein affoorded vs consolations such as no writings of men deliuer Iustly let their soules perish in horrour and euerlasting discomfort that neglect so great saluation offered to them in the Scriptures The end of the fourth Chapter THE FIFTH CHAPTER OF THE FIRST EPISTLE TO THE THESSALONIANS VERS 1.2 But of the times and seasons Brethren ye haue no need that I write vnto you For your selues know perfectly that the Day of the Lord so commeth as a Thiefe in the Night THe Apostle in the former Chapter hath spoken of the last Resurrection comming of Christ and state of the dead shewing what shall be the blessed condition of men dying in the Lord especially after Resurrection Now because hee saw mans curiositie would bee readie to inquire as the Disciples of Christ a Mat. 24.3 When shall these things be and in likelihood there were such questions on foot in the Church of God he preocupates that inquiry shewing that it is altogether curious and both in it selfe and in respect of them vnnecessarie because they perfectly knew that Day of the Lord should come suddenly The summe of Doctrine here taught is that the Day of the Lords second Comming is vncertaine sudden and vnreuealed and that vncertaintie and suddennesse thereof is set out in a double similitude the one of a Thiefe comming to spoyle the other of a womans trauel The passage to this point is by way of Prolepsis q. d. It may bee inquired when these things shall bee Sub. The question is impertinent and needlesse in it selfe because the thing is vnreuealed in respect of you because you know it shall be sudden The points of obseruation are these It is an ancient policie of Satan to diuert our studies and inquiries from things reuealed and necessary to matters of secrecie and meere curiositie That the Lord shall come to Iudgement is a point reuealed and of necessary vse to the Church of God when hee shall come God hath secreted to himselfe But mans curiositie is made vpon secrets in stead of meditating making vse of that reuealed it would be informed of the times and seasons The Disciples had beene informed of the Lords purpose to restore the Kingdome to Israel that sufficeth them not to know but they must be acquainted with the time b Acts 1.6 7. Wilt thou at this time restore the Kingdome to Israel Of this curiositie the Apostle else-where complaines there were that doted and euen c 1. Tim. 6.4 languished about questions needlesse that had no possible determination by the Word of God no maruell if they macerate perplexe thēselues that are intangled therein In after-times remayned the same euill in the Church Saint Austine tels of some that hearing the Doctrine of Creation taught in the Churches of God left the meditation and holy vse of that Article of faith and fell to busie inquiries Where the Lord was What he did How he bestowed his time before he made the World Another sort that gaue some credence to the Doctrine of Originall sinne and could not but acknowledge the deprauation of Nature but it tortured them to know how it should be conueyed from Adam to his Posteritie A fitter inquiry it had beene
Promiser k Ioh. 13.15 Though he kill me yet will I trust in him l Rom. 4.18 Against hope ABRAHAM beleeues in hope VERS 9.10 For God hath not appointed vs to wrath but to obtaine saluation by our Lord Iesus Christ Who diad for vs that whether we wake or sleepe we should liue together with him THe words as most conceiue are added as a reason enforcing the exhortation to holinesse of life as they may be conceiued they are subioyned as a meanes to stablish Hope at least are pertinent to the purpose of arming our selues against the euill Day through assurance of obtaining the Crowne the good fight of Faith being finished The reasons here couched are two first Gods gracious act in ordaining vs to life secondly the act of Christ the Mediatour tending to accomplish that Ordinance of his Father Apply we them to the Apostles purpose this ground they affoord vs. Gods Ordinance touching our saluation frustrates in no man the care of holinesse puts rather in Pauls apprehension the holy vse of all meanes tending to accomplish Gods appointment Therefore in Pauls Logicke the argument is binding from the m Rom. 12.1 mercies of God in electing calling iustifying vs freely to enforce the resigning of our selues as an holy sacrifice to God Secondly his Doctrine is that the Ordinance reacheth as well to the meanes as to the end See 2. Thess 2.13 Ephes 2.10 They mis-conceiue that thinke the Decree absolute without respect to the meanes It is to the end and n Rom. 8.29 1. Pet. 1.2 Eph. 1.5 the meanes to the end by the meanes There is no such Decree of God as miscreant Atheists talke of to Saluation how euer we liue The Decree is to saue o 2. Thess 2.13 by sanctification of the Spirit And for the euent neuer saw the Sunne men more holy then the most assured of their ordaining to life Who more sure of his share in that Decree then our blessed Sauiour p Eph. 1.4 in whom we are all chosen Who more q Heb. 7.26 holy harmelesse separate from sinners The Apostles by consent of all r Luk. 12.32 Mat. 22. knew their election Tooke any of them occasion thereby to turne this grace of God into wantonnesse Nay see how all their writings breathe out holinesse And we shall be impious to imagine they did not exemplifie in their Practice what they deliuered in their Prescripts Vse What danger then I wonder so great of publishing the Doctrine of Gods eternall Predestination that it should seeme good onely in the Chaire naught in the Pulpit Forsooth the people may abuse it to licentiousnesse First I wonder Gods Spirit had not the wisedome to foresee that inconuenience And what is the reason hee handles it so largely propounds it so clearely with a charge to the People Å¿ Ioh. 5.39 to search the Scriptures to Ministers to keepe backe t Act. 20.27 nothing of the Counsell of God Knew he not trow we the temper of mens hearts Had he not wisedome to preuent the mischiefe Secondly Where learne wee to conceale from Gods people any branch of his mercie and free loue to their Soules And what so great an euidence of the freedome of his grace as that he chose vs before we were Thirdly I wonder what Truth it is we shall publish if all must be concealed that ignorant and vnstable men will peruert to their destruction Christ was to the Iewes u 1. Cor. 1.23 a stumbling blocke to the Gentiles foolishnesse may hee not therefore be published the Power and Wisedome of God to saluation of his children Lastly the nature of the Doctrine rightly taught affoords no inference of licentiousnesse neither doe they that share in the blessing so abuse it Will others be offended I say as our Sauiour Let them be offended The truth is such desperate resolutions are sometimes heard from men of corrupt mindes seemingly as from this ground If they be elected they shall be saued how euer holily or vnholily they liue Now first what phrantike carelesnesse of that pearle the soule of man more precious then the world proceeds this from If I be elected wretched miscreant Is that the care thou hast of thy soule that shall liue euer either in blisse or torment Why doest thou not rather giue x 2. Pet. 1.10 diligence to make thy calling and election sure then thus aduenture thy soule vpon vncertaine hazzard Secondly how conceiuest thou such a mangled and halfed Decree of God touching saluation As if it were not as well touching y Eph. 1.4 Sanctification as saluation Thirdly Reduce thy Hypothesis to a Categoricall thus lies thy Proposition The elect vnsanctified shall be saued Wherein what babe discernes not an absurditie The elect vnsanctified There are no such elect Those that are chosen to life are chosen z 1. Pet. 1.2 to obedience and sprinkling of the blood of Christ Learne all Gods children from Pauls reasoning heere right vse of meditating Gods ordinance to life It is holily vsed when it is made an incentiue to faith and good workes I am deceiued if such vse in the issue proue not a comfortable euidence of election The good vse of Gods fauours bestowed on vs in Christ argues our sharing in them It is a signe saith our Sauiour Many sinnes are forgiuen her that a Luk. 7.47 she loueth much We may be confident to say of Dauid he had share in Gods mercy that so vsed the meditation as to inferre b Psal 130.4 Therefore hee shall be feared A strong Argument that Christ died for Paul because the meditation of his death makes him c 2. Cor. 5.15 liue to his glory that died for him Generally a sound euidence of our ordaining to saluation when we thence inferre therefore we will fight the good fight of faith that Gods ordinance may be fulfilled in vs. The particulars of the Text follow where is first Gods act ordained Secondly the matter subiect vs Thirdly the end amplified by Antithesis not to wrath but to obtaine saluation Fourthly the meanes of accomplishment by our Lord Iesus c. appointed or ordained The saluation of Gods children is not onely fore-knowne or sleightly purposed but peremptorily appointed and determined The decree more vnchangeable then that of Medes and Persians that might not be altered Hence they are said to be d Act. 13.48 ordained to eternall life e Rom. 8.29 predestinated to bee like to the Image of Christ f Ephe. 1.5 11. To adoption to be the glory of his Grace c. Aegyptians their sleights we know in playing fast or loose Aquinas notes to haue made it alterable But g 1. Sam. 15.29 the strength of Israel is not as man that he should repent That h 2. Tim. 2.19 foundation stands sure i Rom. 11.29 The gifts and calling of God are without repentance k Isai 46.10 His counsels shall stand Not much vnlike is their
more that attended with profit t Act. 16.14 because her heart only the Lord opened To say in a word there are u 1. Tim. 2.1 three sorts of Petitions as Paul seemes to distinguish them there is no part of mans life wherein one or all haue not their place The first hee calls Apprecations prayers for blessings wanting The second Deprecations prayers for remouall of euills felt or feared Thirdly Intercessions prayers that we make in behalfe of others There is no day or houre or moment of life that hath not necessarie vse of some one of these Wantest thou wisdome x Iam. 1.5 Aske it of God Hast thou wisedome Pray God to sanctifie encrease continue it Art thou filled with good things yet is there on earth no mecum bonum but hath a mixture of euills to be deprecated Hath God clensed thee from secret sinnes yet maist thou deprecate y Psal 19.13 sinnes presumptuous Feelest thou no temptation thou hast cause to feare it and to watch and pray z Matth. 26.41 that thou enter not into it Finally suppose thy selfe perfect in all grace set farre from sense and feare of euill How many weaklings are there in the body of Christ that need aide of thy intercessions How many elected yet vncalled How many vnder the Crosse feeble-minded comfortlesse c. Gods grace hath honoured vs so farre as to make vs a Iam. 5.16 Intercessors for our Brethren Compassion must teach vs to vse that priuiledge for their benefit Vse The duetie we haue seene Let vs see the vse Reproued here is the generall neglect of Prayer and Inuocation thus peremptorily as wee see commended to our continuall and vncessant vse The Sinners we may range into their seuerall ranks according to the seuerall causes whereout neglect of the duetie issueth First are they that out of a godlesse and profane disposition neglect this as all other works of Religion such as Dauid describes vnto vs with the brand of Atheists b Psal 14.4 They haue not called vpon the Lord swarmes of such Atheists euery Congregation is full of that haue no other thought of God or his dreadfull Name except to blaspheme it What maruell if all blessings of God turne vnto them to curses and the very meanes of saluation become occasion of their greater hardnes and deeper condemnation A second sort there are not sticking to dispute against the necessitie of this duetie and to oppose principles of Doctrine against precepts of duetie So some write of Maximus Tyrius a Philosopher that hee thus reasoned desperately against this precept of the Holy Ghost Gods prouidence and appointments are immutable prayer cannot alter them what he intends to giue he will giue though we pray not What he will not giue no importunity of prayer shall obtaine This deuotion therefore vtterly vnnecessary For answere consider Gods ordinary prouidence and the appointments thereof shall not out but include second causes And therein are disposed not onely what effects shal be produced but by what causes and in what order they shall haue their producement His will and eternall appointment hath freely linked together and subordinated the creatures to the execution of his purposes so see wee in the generation of the fruits of the earth there is an ordinary concurrence of Stars influence heat of Sunne distilling of Showres c. And this knitting together of second causes with the first is so indissoluable in the purpose and appointment of God that without them the effects ordinarily follow not so must we conceiue prayer for Gods blessings to be though no cause naturall yet a meanes appointed by the will of God to obtaine them They erre that thinke his appointments absolute without respect to second causes as meanes of their accomplishment Gregor lib. 1. Dialog Ipsa regni aeterni praedestinatio ita est ab omnipotenti Deo disposita saith GREGORIE quatenus ad hoc electi ex labore perueniant vt ipsi orando mercantur accipere quod eis omnipotens Deus ante saecula disposuit dare Neither pray we to alter Gods disposition but to obtaine what hee hath disposed and ordered to bee obtained by the prayers of his Saints Besides this In the significations of Gods secret will from which we gather the order thereof we haue promises and precepts ioyned together yea nothing promised without a prescript of duetie to obtaine the promise and that so required that if the duety commanded bee neglected the blessing promised is not obtained And shall we now say Prayers are vnnecessary which by his precept wee gather to be included in his secret appointments God forbid The Saints we find where they had greatest certaintie of obtaining most instant and feruent in praying To Isaac was the promise of a blessed seede renewed yet c Gen. 25.21 prayes he God instantly to remooue the barrennesse of his wife REBECCA To Elias God had reueiled his purpose of sending raine after so long drought in Israel yet how d 1. Kin. 18.42 buckles he himselfe in instance to obtaine it Nimirum sciebat saith Gregorie that God so promiseth his blessings that he will haue them obtained by prayer Wherefore also it is said e Iam. 4.2 Yee haue not because ye aske not There is a third sort and they pressed with conscience of their own vilenesse and vnworthinesse out of a nimium of humility and a kind of mannerly profanenesse neglect the duetie who are wee that wee should dare presse into Gods presence or presume to begge any blessing of him Vnworthy I confesse wee are all of so high a fauour if we respect our selues But if God haue vouchsafed vs this honour to be his orators and in his mercy demitted himselfe so low as to affoord vs base creatures audience let vs take heede least this shew of humilitie as Paul calls it make vs guiltie of vnthankefulnesse or disobedience Besides our custome is not to present our prayers vnto God in our owne righteousnesse or worth but in confidence of his f Dan. 9.18 vnspeakeable mercy and benignity and though it be true as Bernard hath it great is our iniquitie yet greater O Lord is thy pious loue and benignitie Lastly for this cause hath the Lord prouided vs a Mediatour his owne Sonne Iesus in whom he hath promised to bee well pleased with our persons and to accept our prayers The last sort is of them that for their weakenesse and coldnesse in prayers choose to omit it They want words they say to expresse their desires c. Ans In prayer the best Rethorike is passionate g Rom. 8.26 grones and sighes of the heart It is well said of Austin God respects not so much eloquence of words as feruency of spirit hee beares with Solaecismes and Barbarismes in our Petitions Let vs choose rather to violate Rules of Grammar and Rhethorique then this so precise a Canon of the holy Ghost Secondly remember what hath often beene taught Better is