the spirit as euery other sensible effect is a manifestation of its proper cause §. 9. By spirituall gifts Wee are now yet farther to know that the Gifts and graces wrought in vs by the holy spirit of God are of two sorts The Scriptures sometimes distinguish them by the different termes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although those words are sometimes againe vsed indifferently and promiscuously either for other They are commonly known in the Schooles and differenced by the names of a V. Aquin. 1.2 qu. 111.1 Gratiae gratum facientes and Gratiae gratis datae Which termes though they be not very proper for one of them may be affirmed of the other whereas the members of euery good distinction ought to be opposite yet because they haue beene long receiued and change of termes though happely for the better hath by experience beene found for the most part unhappy in the euent in multiplying vnnecessary booke-quarrels wee may retaine them profitably and without preiudice Those former which they call Gratum facientes are the Graces of sanctification whereby the person that hath them is enabled to doe acceptable seruice to God in the duties of his generall Calling these later which they call Gratis datas are the Graces of edification whereby the person that hath them is enabled to doe profitable seruice to the Church of God in the duties of his particular Calling Those are giuen Nobis Nobis both to vs and for vs that is b Duplex est operatio sancti spiritus operatur enim in nobis aliud propter nos aliud propter proximos Bernard in paruis Serm. 53. chiefly for our owne good these Nobis sed Nostris to vs indeed but for others that is chiefly for the good of our brethren Those are giuen vs geminae operationis experimentum Vnius qua nos primò iâ—tus virtutibus solidat ad salutem alterius qua foris quoque muneribus ornat ad lucrum Illas nobis haec nostris accepimus Bernard in Cant. Serm. 18. ad salutem for the sauing of our owne soules these ad lucrum for the winning of other mens soules Those proceed from the speciall loue of God to the Person and may therefore be called Personall or speciall these proceed from the generall loue of God to his Church or yet more generall to humane societies and may therefore be rather called Ecclesiasticall or Generall Gifts or Graces Of that first sort are Faith Hope Charity Repentance Patience Humility and all those other holy graces and a Gal. 5.22 fruites of the spirit §. 10. What is here not meant which accompany saluation Wrought by the blessed and powerfull operation of the holy Spirit of God after a most effectuall but vnconceiuable manner regenerating and renewing and seasoning and sanctifying the hearts of his Chosen But yet these are not the Gifts so much spoken of in this Chapter and namely in my Text Euery branch whereof excludeth them Of those graces of sanctification first wee may haue indeed probable inducements to perswade vs that they are or are not in this or that man But hypocrisie may make such a semblance that we may thinke wee see spirit in a man in whom yet there is nothing but flesh and infirmities may cast such a fogge that wee can discerne nothing but flesh in a man in whom yet there is spirit But the gifts here spoken of doe incurre into the senses and giue vs euident and infallible assurance of the spirit that wrought them here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manifestation of the spirit Againe secondly those Graces of sanctification are not communicated by distribution b 1 Cor. 7.7 Alius sic alius verò sic Faith to one Charity to another Repentance to another but where they are giuen they are giuen all at once and together as it were strung vpon one threed and linked into one chaine But the Gifts here spoken of are distributed as it were by doale and diuided seuerally as it pleased God shared out into seuerall portions and giuen to euery man some to none all for c Vers. 8. to one is giuen by the spirit the word of wisedome to another the word of knowledge c. Thirdly those Graces of sanctification though they may and ought to bee exercised to the benefit of others who by the d Math. 5.16 shining of our light and the sight of our good workes may be prouoked to glorifie God by walking in the same paths yet that is but vtilitas emergens and not finis proprius a good vse made of them vpon the bye but not the maine proper and direct end of them for which they were chiefly giuen But the Gifts here spoken of were giuen directly for this end and so intended by the giuer to be employed for the benifite of others and for the edifying of the Church they were giuen to profit withall It then remaineth §. 11. and what is to vnderstand this Text and Chapter of that other and later kinde of spirituall Gifts those Graces of Edification or Gratiae gratis datae whereby men are enabled in their seuerall Callings according to the quality and measure of the graces they haue receiued to be profitable members of the publique body either in Church or Common-wealth Vnder which appellation the very first naturall powers and faculties of the soule only excepted which flowing à principijs speciei are in all men the same and alike I comprehend all other secondary endowments and abilities whatsoeuer of the reasonable soule which are capable of the degrees of more and lesse and of better and worse together with all subsidiary helpes any way conducing to the exercise of any of them Whether they be first supernaturall graces giuen by immediate and extraordinary infusion from God such as were the gifts of tongues and of miracles and of healings and of prophecie properly so called and many other like which were frequent in the infancie of the Church and when this Epistle was written according as the necessitie of those primitiue times considered God saw it expedient for his Church Or whether they be secondly such as Philosophers call Naturall dispositions such as are promptnesse of Wit quicknesse of Conceit fastnesse of Memory clearenesse of Vnderstanding soundnesse of Iudgement readinesse of Speech and other like which flow immediately à Principijs indiuidui from the indiuiduall condition constitution and temperature of particular persons Or whether they bee thirdly such as Philosophers call Intellectuall Habits which is when those naturall dispositions are so improued and perfected by Education Art Industry Obseruation or Experience that men become thereby skilfull Linguists subtile Disputers copious Orators profound Diuines powerfull Preachers expert Lawyers Physitians Historians Statesmen Commanders Artisans or excellent in any Science Profession or Faculty whatsoeuer To which we may adde in the fourth place all outward subseruient helpes whatsoeuer which may any way further or
ends and Dauids children c 2 Sam. 13.29 Ammon and d 2 Sam. 18.15 Absalon and the e Num. 16.37.33 little ones of Dathan and Abiram and others Some haue had losses and reproaches and manifold other distresses and afflictions in sundry kindes too long to rehearse And all these temporall iudgements their fathers sinnes might bring vpon them euen as the faith and vertues and other graces of the fathers doe sometimes conueigh temporall blessings to their posterity So Ierusalem was saued in the siege by Sonacherib for f Esay 37.35 Dauids sake many yeares after his death Esay 37.35 And the succession of the Crowne of Israel continued in the line of g 4 King 10.30 Iehu for foure descents for the zeale that hee shewed against the worshippers of Baal and the house of Ahab So then men may fare the better and so they may fare the worse too for the vertues or vices of their Ancestors Outwardly and temporally they may but spiritually and eternally they cannot For as neuer yet any man went to heauen for his fathers goodnesse so neither to hell for his fathers wickednesse §. 13. An Obiection with the first If it be obiected that for any people or person to suffer a a Amos 8.11 famine of the word of God to bee depriued of the vse and benefit of the sacred and sauing ordinances of God to be left in vtter darkenesse without the least glimpse of the glorious light of the Gospell of God without which ordinarily there can be no knowledge of Christ nor meanes of Faith nor possibility of Saluation to be thus visited is more than a temporall punishment and yet this kinde of spirituall iudgement doth sometimes light vpon a Nation or people for the vnbeliefe and vnthankfulnesse and impenitencie and contempt of their Progenitors whilest they had the light and that therefore the Children for the Parents and Posterity for their Ancestrie are punished not only with temporall but euen with spirituall iudgements also If any shall thus obiect one of these two answers may satisfie them First if it should bee granted the want of the Gospell to be properly a spirituall iudgement yet it would not follow that one man were punished spiritually for the fault of another For betwixt priuate persons and publike societies there is this difference that in priuate persons euery succession maketh a change so that when the father dyeth and the sonne commeth after him there is not now the same person that was before but another but in Cities and Countries and Kingdomes and all publike societies succession maketh no change so that when b Eccles. 1.4 one generation passeth and another commeth after it there is not another City or Nation or People than there was before but the same If then the people of the same land should in this generation bee visited with any such spirituall iudgement as is the remoueall of their Candlesticke and the want of the Gospell for the sinnes and impieties of their Ancestors in some former generations yet this ought no more to bee accounted the punishment of one for another than it ought to be accounted the punishing of one for another to punish a man in his old age for the sinnes of his youth For as the body of a man though the primitiue moysture bee continually spending and wasting therein and that decay bee still repayred by a daily supply of new and alimentall moysture is yet truely the same Body and as a Riuer fed with a liuing spring though the water that is in the channell be continually running out and other water freshly succeeding in the place and roome thereof is truely the same Riuer so a Nation or People though one generation is euer passing away and another comming on is yet truely the same Nation or People after an hundred or a thousand yeares which it was before §. 14. and second answer thereunto Againe secondly the want of the Gospell is not properly a spirituall but rather a temporall punishment Wee call it indeed sometimes a spirituall Iudgement as wee doe the free vse of it a spirituall Blessing because the Gospell was written for and reuealed vnto the Church by the spirit of God and also because it is the holy ordinance of God and the proper instrument whereby ordinarily the spirituall life of Faith and of Grace is conueighed into our soules But yet properly and primarily those only are a Epli. 1.3 spirituall blessings which are immediately wrought in the soule by the spirit of God and can neuer be lost where they are once placed and are proper and peculiar to those that are borne againe of the spirit and all those on the contrary which may bee subiect to decay or are common to the reprobate with the elect or may turne to the hurt of the receiuer are to be esteemed temporall blessings and not spirituall And such a blessing is the outward partaking of the word and ordinances of God the want thereof therefore consequently is to be esteemed a temporall iudgement rather than spirituall So that notwithstanding this instance still the former consideration holdeth good that God sometimes visiteth the sinnes of the fathers vpon the children with outward and temporall but neuer with spirituall and eternall punishments Now if there could no more bee said to this doubt but only this it were sufficient to cleere Gods Iustice since wee haue beene already instructed that these temporall iudgements are not alwayes properly and formally the punishments of sinne §. 15. Temporall euils of children though not properly For as outward blessings are indeed no true blessings properly because Wicked men haue their portion in them as well as the Godly and they may turne and often do to the greater hurt of the soule and so become rather Punishments than Blessings so to the contrary outward punishments are no true punishments properly because the Godly haue their share in them as deepe as the Wicked and they may turne and often doe to the greater good of the soule and so become rather Blessings than Punishments If it be yet said But why then doth God threaten them as Punishments §. 16. are yet after a sort punishments to the Fathers and how if they be not so I answer First because they seeme to be punishments and are by most men so accounted for their grieuousnesse though they bee not properly such in themselues Secondly from the common euent because vt plurimùm and for the most part they proue punishments to the sufferer in case hee bee not bettered as well as grieued by them Thirdly because they are indeed a kinde of punishment though not then deserued but formerly Fourthly and most to the present purpose because not seldome the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Gen. hom 29. Filij bona valetudo felicitas patrimonium pertiâ—et ad patrem Felicior futurus si saluum habuerit filium infelicioâ— si amiserit Senec. 5. de
vs that are of the Clergie §. 4. The explication of the words By manifestation of the Spirit here our Apostle vnderstandeth none other thing than hee doth by the adiectiue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first and by the substantiue word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last verse of the Chapter Both which put together doe signifie those spirituall gifts and graces whereby God enableth men and especially Church-men to the duties of their particular Callings for the generall good Such as are those particulars which are named in the next following verses a Vers. 8-10 the word of wisdome the word of knowledge faith the gifts of healing workings of miracles prophecy discerning of spirits diuers kinds of tongues interpretation of tongues All which and all other of like nature and vse because they are wrought by that one and selfe-same b Vers. 11. Spirit which diuideth to euery one seuerally as he will are therefore called c Vers. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall gifts and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit The word Spirit though in Scripture it haue many other significations §. 5. By Spirit is meant the Holy Ghost yet in this place I conceiue to be vnderstood directly of the Holy Ghost the third Person in the euer-blessed Trinitie For first in vers 3. that which is called the Spirit of God in the former part is in the later part called the Holy Ghost a Vers. â— I giue you to vnderstand that no man speaking by the Spirit of God calleth Iesus accursed and that no man can say that Iesus is the Lord but by the Holy Ghost Againe that varietie of gifts which in vers 4. is said to proceed from the b Vers. 4-6 same Spirit is said likewise in vers 5. to proceed from the same Lord and in vers 6. to proceed from the same God and therefore such a Spirit is meant as is also Lord and God and that is onely the holy Ghost And againe in those words in vers 11. c Vers 11. all these worketh that one and the selfe-same Spirit diuiding to euery man seuerally as he will the Apostle ascribeth to this Spirit the collation and distribution of such gifts according to the free power of his owne will and pleasure which free power belongeth to none but God alone d Vers. 18. who hath set the members euery one in the body as it hath pleased him Which yet ought not so to bee vnderstood of the Person of the Spirit as if the Father §. 6. not as excluding the other Persons and the Sonne had no part or fellowship in this businesse For all the Actions and operations of the Diuine Persons those onely excepted which are of intrinsecall and mutuall relation are the ioynt and vndiuided workes of the whole three Persons according to the common knowne maxime constantly and vniformely receiued in the Catholike Church Opera Trinitatis ad extra sunt indiuisa And as to this particular concerning gifts the Scriptures are cleare Wherein as they are ascribed to God the Holy Ghost in this Chapter so they are elsewhere ascribed to God the Father a Iam. 1.17 Euery good gift and euery perfect giuing is from aboue from the Father of Lights I am 1. and elsewere to God the Sonne b Ephes. 4.7 Vnto euery one of vs is giuen grace according to the measure of the gift of Christ Ephes. 4. Yea and it may be that for this very reason in the three verses next before my text these three words are vsed Spirit in vers 4. Lord in vers 5. and God in vers 6. to giue vs intimation that c Ne gratia donum diuisum sit per personas Patri Filij et Sp. Sancti sed indiscretae vnitatis naturae trium vnum opus intellâ—gatur Ambros in 1. Cor. 7. ca. 61. these spirituall gifts proceed equally and vndiuidedly from the whole three Persons from God the Father and from his Sonne Iesus Christ our Lord and from the eternall Spirit of them both the Holy Ghost as from one entire indiuisible and coessentiall Agent §. 7. but by way of appropriation But for that we are grosse of vnderstanding and vnable to conceiue the distinct Trinity of Persons in the Vnity of the Godhead otherwise than by apprehending some distinction of their operations and offices to-vs-ward it hath pleased the wisedome of God in the holy Scriptures which being written for our sakes were to be fitted to our capacities so farre to condescend to our weaknesse and dulnesse as to attribute some of those great and common workes to one person and some to another after a more speciall manner than vnto the rest although indeed and in truth none of the three persons had more or lesse to doe than other in any of those great and common-workes This manner of speaking Diuines vse to call a V. Aquin. 1. qu. 39 7. Appropriation By which appropriation as Power is ascribed to the Father and Wisedome to the Sonne so is Goodnesse to the Holy Ghost And therefore as the Worke of Creation wherein is specially seene the mighty power of God is appropriated to the Father and the worke of Redemption wherein is specially seene the wisedome of God to the Sonne so the workes of sanctification and the infusion of habituall graces whereby the good things of God are communicated vnto vs is appropriated vnto the Holy Ghost And for this cause the gifts thus communicated vnto vs from God are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituall gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit Wee see now why spirit but then §. 8. What is meant by Manifestation why manifestation The word as most other verballs of that forme may be vnderstood either in the actiue or passiue signification And it is not materiall whether of the two wayes we take it in this place both being true and neither improper For these spirituall Gifts are the manifestation of the spirit Actiuely because by these the spirit manifesteth the will of God vnto the Church these being the instruments and meanes of conueighing the knowledge of saluation vnto the people of God And they are the manifestation of the spirit Passiuely too because where any of these gifts especially in any eminent sort appeared in any person it was a manifest euidence that the Spirit of God wrought in him As we reade in Act. 10. that they of the Circumcision were astonished a Act. 10.45 46. When they saw that on the Gentiles also was poured out the gift of the Holy Ghost If it bee demanded But how did that appeare it followeth in the next verse for they heard them speake with tongues c. The spirituall Gift then is a b Id est Donum spiritus quo dono spiritus suam in homine praesentiam declarat Metonymia effecti Piscat in schol hîc manifestation of
prudentiae quò pluribus fluxerit eò exercitius fit omne quod remanet Ambros. 2. Offic. 15. returneth home with encrease §. 31. 3. Of the Receiuer Thirdly our owne vnsufficiencie to all offices and the need we haue of other mens gifts must enforce vs to lend them the helpe and comfort of ours God hath so distributed the varietie of his gifts with singular wisedome that there is no man so meane but his seruice may bee vsefull to the greatest nor any man so eminent but he may sometimes stand need to the meanest of his brethren of purpose that whilest each hath need of other each should helpe none should despise other As in a a Societas nostra lapidum fornicationi simillima est quae casura nisi inuicem obstarent hoc vno sustinetur Senec epist. 95. building the stones helpe one another euery lower stone supporting the higher from falling to the ground and euery higher stone sauing the lower from taking wet and as in the body euerie member b Ephes. 4.16 lendeth some supply to the rest and againe receiueth supply from them so in the spirituall building and mysticall body of the Church God hath so tempered the parts each hauing his vse and each his defects c Hîc Vers. 24.25 that there should be no schisme in the body but that the members should haue the same care one for another Such a consent there should be in the parts as was betweene the d Anthol 1.4 blind and lame man in the Epigram mutually couenanting the Blind to carry the Lame and the Lame to direct the Blind that so the Blind might find his way by the others eyes and the Lame walke therein vpon the others legges When a man is once come to that all-sufficiency in himselfe as he may truly say to the rest of his brethren e Hîc vers 21. I stand no need of you let him then keepe his gifts to himselfe but let him in the meane time remember hee must employ them to the aduantage of his master and to the benefit of his brother The manifestation of the Spirit is giuen to euery man to profit withall Surely then those men first of all §. 32. The first inference run a course strangely exorbitant who instead of employing them to the profit bend those gifts they haue receiued whether spirituall or temporall to the ruine and destruction of their brethren Instead of winning soules to heauen with busie and cursed diligence a Mat. 23.15 compassing Sea and Land to draw Proselytes to the Diuell and instead of raising vp seed to their elder brother Christ seeking to make their brethren if it were possible ten times more the children of hell than themselues Abusing their Power to oppression their wealth to luxurie their strength to drunkennes their wit to Scoffing Atheisme Prophanenesse their learning to the maintenance of Heresie Idolatrie Schisme Noueltie If there be a feareful woe due to those that b Matth. 25.30 intelligatur poena interuersoris ex poena pigri August in Psal. 99. vse not their gifts profitably what woes may wee thinke shall ouertake them that so vngraciously abuse them §. 33. the second But to leaue these wretches be perswaded in the second place all you whom God hath made Stewards ouer his houshold and blessed your basket and your store to a Matth. 13.52 bring forth of your treasures things both new and old manifest the Spirit God hath giuen you so as may be most for the profit of your brethren The Spirit of God when hee gaue you wisdome and knowledge intended not so much the wisedome and the knowledge themselues as the manifestation of them or as it is in the next verse b Hîc vers 8. the Word of Wisdome and the Word of knowledge as Christ also promised his Apostles to giue them c Luk. 21.15 Os sapientiam A Mouth and Wisdome Alas what is Wisedome without a Mouth but as a pot of treasure hid in the ground which no man is the better for d Syrae 20.30 Wisedome that is hid and a treasure that is not seene what profit is in them both O then doe not knit vp your Masters talent in a e Luk. 19.20 Napkin smother not his light vnder a f Matth. 5.15 bushell pinch not his seruants of their due g Luk. 12.42 45. prouision pott not vp the h Exod. 16.20 Manna you haue gathered till it stinke and the wormes consume it but aboue all squander not away your rich portions by riotous liuing Let not either sloath or enuie or pride or pretended modesty or any other thing hinder you from labouring to discharge faithfully that trust and dutie which God expecteth which the necessitie of the Church challengeth which the measure of your gifts promiseth which the condition of your calling exacteth from you Remember the manifestation of the Spirit was giuen you to profit withall Thirdly §. 24. the third since the end of all gifts is to profit aime most at those gifts that will profit most and endeauour so to frame those you haue in the exercise of them as they may be likeliest to bring profit to those that shall partake them a Hîc vers 31. Couet earnestly the best gifts saith my Apostle at the last verse of this Chapter and you haue his Comment vpon that Text in the first verse of the fourteenth Chapter b 1 Cor. 14.1 Couet spirituall gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather that yee may prophecie And by prophecying hee meaneth the c Prophetas interpretes dicit scripturarum Ambros. in 1. Cor. c. 63. Prophetia i.e. donum interpretandi scripturas Piscat schol in 1. Cor. 14.22 Mysticumâ—sensum ad salutem aâ—ditorum explanâ—nte Eâ—asm in paraphr ad 1. Cor. 14. instruction of the Church and people of God in the needfull doctrines of Faith towards God Repentance from dead workes and new and holy Obedience It is one stratageme of the Arch-enemie of mankind and when we know his wiles wee may the better bee able to defeate him by busying men of great and vsefull parts in by-matters and things of lesser consequence to diuert them from following that vnum necessarium that which should bee the maine of all our endeauours the beating downe of sinne the planting of Faith and the reformation of Manners Controuersies I confesse are necessarie the Tongues necessary Histories necessarie Philosophy and the Arts necessarie other knowledge of all sorts necessarie in the Church for truth must be maintained Scripture-phrases opened Heresie confuted the mouthes of Aduersaries stopped Schismes and Nouelties suppressed But when all is done Positiue and Practique Diuinity is it must bring vs to heauen that is it must paise our iudgements settle our consciences direct our liues mortifie our corruptions encrease our graces strengthen our comforts saue our soules Hoc opus hoc studium there is no study to this none so wel
worth the labour as this none that can bring so much profit to others nor therefore so much glory to God nor therefore so much comfort to our owne hearts as this d Tit. 3.8 This is a faithfull saying and these things I will that thou affirme constantly saith Saint Paul to Titus that they which haue beleeued in God might be careful to maintaine good workes these things are good and profitable vnto men You cannot doe more good vnto the Church of God you cannot more profit the people of God by your gifts than by pressing effectually these two great points Faith Good works these are good and profitable vnto men §. 35. The Conclusion I might here adde other inferences from this point as namely since the manifestation of the Spirit is giuen to euery one of vs chiefely for this end that wee may profit the people with it that therefore fourthly in our preaching wee should rather seeke to profit our hearers though perhaps with sharpe and vnwelcome reproofes than to please them by flattering them in euill and that fifthly wee should more desire to bring profit vnto them than to gaine applause vnto our selues and sundry other more besides these But I will neither adde any more nor prosecute these any farther at this time but giue place to other businesse God the Father of Lights and of Spirits endow euery one of vs in our Places and Callings with a competent measure of such Graces as in his wisedome and goodnesse he shall see needefull and expedient for vs and so direct our harts and tongues and endeauours in the exercise and manifestation thereof that by his good blessing vpon our labours wee may bee enabled to aduance his glory propagate his truth benefit his Church discharge a good conscience in the meane time and at the last make our account with comfort at the appearing of our Lord Iesus Christ. To whom c. FINIS THREE SERMONS Ad Magistratum BY ROBERT SAVNDERSON Batchellor in Diuinity and sometimes Fellow of Lincolne Colledge in Oxford PSAL. 2.10 Et nunc Reges intelligite erudimini qui judicatis terram LONDON Printed by R.Y. for R. Dawlman at the Signe of the Bible neere the great Conduit in Fleetstreete 1627. To the Right VVorshipfull my much honoured Patron Sir NICHOLAS SAVNDERSON of Filingham Linc. Knight and Baronet SIR HAuing first vpon slow deliberation resolued to publish these three Sermons my next resolution came on more readily to present them to you For which there was no need I should deliberate long the consideration both of the Author and Argument prompting mee thereunto For my selfe first As you haue abundantly witnessed vnto the world your good affection to mee both by sundry other courtesies and especially in being the chiefest meanes vnder the good Prouidence of God by your free collation of a Benefice vpon me of drawing me from the Vniuersitie into these parts where I am now settled so I haue beene euer couetous of some faire opportunity to witnesse vnto the world my thankfull acknowledgement of your kinde fauours whereof for want of better meanes I desire this Dedication maybe some expression And then for the Argument I knew none more fit to Patronage a Theame of Iustice than your selfe whom God hath endowed with strong abilities many wayes of Vnderstanding Affections Courage Elocution Induâ—trie together with outward Meanes and Power in a gracious measure and aboue many of your fellowes in the same office to doe Him and his Annointed and their People good seruice in aduancing the course of publike Iustice in the Countrie where you liue In both which regards as I presume these my meditations concerning Iustice will not come altogether vnwelcome so I am confident that the manner of handling vsed therein in taxing the Abuses with such Freedome as it may be some will not rellish will yet be by so much more acceptable to you by how much more freely your owne heart when you reade of them shall witnesse your owne freedome from them In which confidence with all due respect I commend these Sermons into your hands and with my faithfullest deuotions your selfe and your Religious Lady and whole family into the hands of God who alone is able hath to continue and multiply his blessings vpon you in the meane time and in the end to crowne his owne graces in you with glory Yours in the Lord ROB. SAVNDERSON Booth by Paynell Line 1. Mar. 1626. THE FIRST SERMON At a publike Sessions at Grantham Linc. 11. Iun 1623. IOB 29. VERS 14 15 16 17. 14. I put on righteousnesse and it cloathed mee my judgement was as a robe and diadem 15. I was eyes to the blinde and feet was I to the lame 16. I was a father to the poore and the cause which I knew not I searched out 17. And I brake the jawes of the wicked and plucked the spoyle out of his teeth WHere silence against foule and false imputations may be interpreted a a Si cum mihi furta largitiones obijciuntur ego respendere soleo meis non tà m sâ—m existimandus â—e rebus gestis gloriari quà m de obiectis non confiteri Cic. pro domo sua Confession §. 1. The Occasion there the protestation of a mans owne innocency is euer iust and sometimes b Mihi de memetipso tam multa dicendi necessitas quaedam imposita est ob illo Clâ— pro Syll. necessarie When others doe vs open wrong it is not now Vanity but Charity to doe our selues open right and whatsoeuer appearance of folly or vaine boasting there is in so doing they are chargeable with all that compell vs thereunto and not wee I am become a foole in glorying but yee haue compelled mee 2 Cor. 12.11 It was neither pride nor passion in Iob but such a compulsion as this that made him so often in this booke proclaime his owne righteousnesse Amongst whose many and grieuous afflictions as it is hard to say which was the greatest so we are sure this was not the least that hee was to wrestle with the vniust and bitter vpbraidings of vnreasonable and incompassionate men They came to visit him as friends and as friends they should haue comforted him But sorry friends they were and Iob 16.2 miserable comforters indeed not comforters but tormentours and Accusers rather than Friends Seeing Gods hand heauie vpon him for want of better or other proofe they charge him with Hypocrisie And because they would not seeme to deale all in generalities for against this generall accusation of hypocrisie it was sufficient for him as generally to pleade the truth and vprightnesse of his heart they therefore goe on more particularly but as falsly and as it were by way of instance to charge him with Oppression Thus Eliphaz by name taxeth him Chap. 22.6 c. Thou hast taken a pledge from thy brother for naught and hast stripped the naked of their cloathing Thou hast not giuen water to
in such as these Hypocrites may goe very farre as to the outward semblance and performance Note secondly that I speake not of the inward power and reality of these graces for Castawayes and Hypocrites not hauing vnion with God by a liuely faith in his Sonne nor communion with him by the effectuall working of his spirit haue no part nor fellowship in these things which are proper to the chosen and called of God and peculiar to those that are his b 2 Tit. 2.14 peculiar people but I speake only of the outward performances and exercises of such actions as may seeme to flow from such spirituall graces habitually rooted in the heart when as yet they may spring also and when they are found in vnregenerate men doe so spring from Nature perhaps moralized or otherwise restrayned but yet vnrenewed by sauing and sanctifying Grace Note thirdly that when I say an Hypocrite may goe very farre in such outward performances by the Hypocrite is meant not only the grosse or formall Hypocrite but euery naturall and vnregenerate man including also the Elect of God before their effectuall calling and conuersion as also Reprobates and Castawayes for the whole time of their liues all of which may haue such faire semblances of the forenamed Graces and of other like them as not only others who are to iudge the best by the Law of Charity but themselues also through the wretched deceitfulnesse of their own wicked and corrupt hearts may mistake for those very Graces they resemble The Parable of the seed sowen in the stony ground §. 7. with the application may serue for a full both declaration and proofe hereof which seed is said to haue sprouted forth immediately a Matth. 13.5 springing vp forthwith after it was sowen but yet neuer came to good but speedily withered away because for want of deepnesse of earth it had not b Luk. 8.6 moysture enough to feed it to any perfection of growth and ripenesse And that branch of the Parable our blessed Sauiour himselfe in his exposition applyeth to such hearers as c Math. 13.20 Mark 4.16 when they heare the word immediately receiued it with gladnesse and who so forward as they to repent and beleeue and reforme their liues but yet all that forwardnesse commeth to nothing they endure but for a short time d Math. 13.21 Mark 4.17 because they haue no roote in themselues but want the sap and moysture of Grace to giue life and lasting to those beginnings and imperfect offers and essayes of goodnesse they made shew of Here are good affections to see to vnto the good word of God they receiue it with ioy it worketh not only vpon their iudgements but it seemeth also to reioyce yea after a sort to rauish their hearts so as they feele a kinde of tickling pleasure and delight in it which the Apostle calleth e Heb. 6.4.5 tasting of the heauenly gift and the good word of God and the powers of the world to come Heb. 6. And as they receiue the seed ioyfully so it appeareth quickly it springeth vp anon in the likenesse of Repentance and Faith and Obedience and newnesse of life They may bee touched with a deepe feeling of their sinnes and with heauy hearts and many teares confesse and bewaile them and not only promise but also purpose amendment They may bee superficially affected with and finde some ouerly comfort and refreshing from the contemplation of those gracious promises of mercy and reconciliation and saluation which are contained in the glorious Gospell of our Lord Iesus Christ and haue some degrees of perswasion that those promises are true and some flashes of confidence withall of their own personall interest therein They may reforme themselues in the generall course of their liues in sundry particulars refraining from some grosse disorders and auoyding the occasions of them wherein they haue formerly liued and delighted and practicing many outward duties of Piety and Charity conformably to the letter of the Lawes of both Tables and misliking and opposing against the common errours or corruptions of the times and places wherein they liue and all this to their owne and others thinking with as great zeale vnto godlinesse and as thorough indignation against sinne as any others All this they may doe and yet all the while be rotten at the heart wholly carnall and vn-renewed quite empty of sound Faith and Repentance and Obedience and euery good grace full of damnable Pride and Hypocrisie and in the present state of damnation and in the purpose of God Reprobates and Castawayes §. 8. and proofe thereof Examples hereof wee haue in a 1 Sam. 28.9 Sauls care for the destroying of Witches in Iehu's zeale in killing Baals Priests 4. King 10.16.28 in c Mark 6.20 Herods hearing of Iohn Baptist gladly and doing many things thereafter and to omit others in this wicked King Ahabs present fit of Repentance and Humiliation At all which and sundry other like effects wee shall the lesse need to maruell if wee shall seriously consider the Causes and Reasons thereof I will name but a few of many and but name them neither First great is the force of Naturall Conscience euen in the most wicked men especially when it is awakened by the hand of God in any heauy affliction or by the voyce of God threatning it with vengeance it pursueth the guilty soule with continuall and restlesse clamours and hee seeth that something hee must needs doe if hee knew what to stop the mouth of Conscience and so hee falleth a repenting and reforming and resoluing of a new course which though it bee not syncere and so cannot worke a perfect cure vpon a wounded conscience but that still it ranckleth inward yet it giueth some present ease and allayeth the anguish of it for the time Secondly God will haue the Power of his owne Ordinance sometimes manifested euen vpon those that hate it as hee got himselfe d Exod. 14.4 honour vpon Pharaoh and the Egyptians that his owne faithfull ones may see and admire the power of that holy seed whereby they are begotten againe from the dead not doubting but that the Gospell will proue e Rom. 1.16 the power of God vnto saluation to all that beleeue when they behold in it the power of conuiction vpon many that beleeue not Thirdly God in his most wise and vnsearchable prouidence so ordereth and disposeth not only outward things but euen the hearts and wills and thoughts and actions of men permitting his children to fall backwards into sinnes and bringing on his enemies towards goodnesse so farre as hee thinketh good as for other purposes so for this end also among the rest that man might not bee able f See Eccle. 9.1 from those things hee seeth happen vnto other men or done by them to iudge infallibly of the state of his brothers soule God reseruing this Royalty vnto himselfe to bee the only g Iere.
from the duties of all other Callings as if their spirituall freedome in Christ had cancelled ipso facto all former obligations whether of Nature or Ciuility The Husband would put away his wife the seruant dis-respect his master euery other man breake the bonds of relation to euery other man and all vnder this pretence and vpon this ground that Christ hath made them free In this passage of the Chapter the Apostle occasionally correcteth this errour principally indeed as the present Argument led him in the particular of Marriage but with a farther more vniuersal extent to all outward states and conditions of life The summe of his Doctrine this He that is yoaked with a wife must not put her away but count her worthy of all loue he that is bound to a master must not despise him but count him worthy of all honour euery other man that is tyed in any relation to any other man must not neglect him but count him worthy of all good offices and ciuill respects sutable to his place and person though Shee or He or that other be Infidels and Vnbeleeuers The Christian Calling doth not at all preiudice much lesse ouerthrow it rather establisheth and strengtheneth those interests that arise from naturall relations or from voluntary contracts either domesticall or ciuill betwixt Man and Man The generall rule to this effect he conceiueth in the forme of an Exhortation that euery man notwithstanding his calling vnto liberty in Christ abide in that station wherein God hath placed him containe himselfe within the bounds thereof and cheerefully contentedly vndergoe the duties that belong therto vers 17. As God hath distributed to euery man as the Lord hath called euery one so let him walke And lest this Exhortation as it fareth with most other especially such as come in but vpon c Ex incidenti dat documentum generale Lyran. ad vers 17. the by as this doth should be slenderly regarded the more fully to d Quod vt plenè commendet reiterat Ambros in 1. Cor. cap. 37. commend it to their consideration practise he repeateth it once againe vers 20. Let euery man abide in the same calling wherein he was called And now againe once more in the words of this verse concluding therewith the whole discourse into which he had digressed Brethren let euery man wherin he is called therin abide with God From which words §. 2. The Pertinency I desire it may be no preiudice to my present discourse if I take occasion to entreat at this time of a very needefull argument viz. concerning the Necessity Choyce and Vse of particular Callings Which whilest I doe if any shall blame me for shaking hands with my Text let such know First that it will not be very charitably done to passe a hard censure vpon anothers labour no nor yet very prouidently for their owne good to slight a profitable truth for some little seeming impertinency Secondly that the points proposed are indeede not impertinent the last of them which supposeth also the other two being the very substance of this Exhortation and all of them such as may without much violence be drawne from the very words themselues at leastwise if we may be allowed the liberty which is but reasonable to take-in also the other two verses the 17. and the 20. in sense and for substance all one with this as anon in the seuerall handling of them will in parr appeare But howsoeuer Thirdly which S. Bernard deemed a sufficient Apology for himselfe in a case of like nature a Nouerint me nâ—n â—à m inâ—endisse exponere Euangelium quà m ex Euangelio sumere occasionem loquendi quod loqui delectabat Bernard super Messus est Nouerint me non tam intendisse c. let them know that in my choyce of this Scripture my purpose was not so much to binde my self to the strict exposition of the Apostolicall Text as to take occasion there-from to deliuer what I desired to speake and judged expedient for you to heare concerning 1. the Necessity 2. the Choyce and 3. the Vse of particular Callings §. 3. and Needfulnesse of the Points Points if euer needefull to bee taught and knowne certainly in these dayes most Wherein some habituated in idlenesse will not betake themselues to any Calling like a heauy jade that is good at bit and nought else These would bee soundly spurred vp and whipped on end Othersome through weakenesse doe not make a good choyce of a fit Calling like a young vnbroken thing that hath mettall and is free but is euer wrying the wrong way These would be fairely checkt turned into the right way and guided with a steddy skilfull hand A third sort and I thinke the greatest through vnsettlednesse or discontentednesse or other vntoward humour walke not soberly and vprightly and orderly in their Calling like an vnruly Coult that will ouer hedge and ditch no ground will hold him no fence turne him These would be well fettered and side-hanckled for leaping The first sort are to be taught the Necessity of a Calling the second to be directed for the Choyce of their Calling the third to be bounded and limitted in the Exercise of their Calling Of which three in their order and of the First first the Necessity of a Calling §. 4. The Generall and the Particular Calling The Scriptures speake of two kinds of Vocations or Callings the one ad Foedus the other ad Munus The vsuall knowne termes are the Generall and the Particular Calling Vocatio ad Foedus or the Generall Calling is that wherewith God calleth vs either outwardly in the ministery of his Word or inwardly by the efficacy of his Spirit or iointly by both to the faith and obedience of the Gospell and to the embracing of the Couenant of grace and of mercy and saluation by Iesus Christ. Which is therefore termed the Generall Calling not for that it is of larger extent than the other but because the thing whereunto we are thus called is one and the same and common to all that are called The same duties and the same promises and euery way the same conditions Here is no difference in regard of Persons but a Eph. 4.4.5 one Lord one faith one baptisme one body and one spirit euen as we are all called in one hope of our Calling That 's the Generall Calling Vocatio ad Munus or our Particular Calling is that wherewith God enableth vs and directeth vs and putteth vs on to some speciall course and condition of life wherein to employ our selues and to exercise the gifts he hath bestowed vpon vs to his glory and the benefit of our selues and others And it is therefore termed a Particular Calling not as if it concerned not all in generall for wee shall proue the contrary anon but because the thing whereunto men are thus called is not one and the same to all but differenced with much variety according to the
Doctors and his Proctors and his Aduocates leaue him For can it possibly enter into any reasonable mans head to thinke that a man should be borne for nothing else but to tell out money and take in paper which if a man had manie millions of gold and siluer could take vp but a small portion of that precious time which God would haue spent in some honest and fruitfull emploiment But what doe I speake of the iudgement of reasonable men in so plaine a matter wherein I dare appeale to the conscience euen of the Vsurer himselfe and it had neede bee a very plaine matter that a man would referre to the conscience of an Vsurer No honest man neede be c Pernagatissimus ille versus qui vetat Artem pudere proloqui quam fâ—ctites Cic. in Orator ashamed of an honest Calling if then the Vsurers Calling be such what need hee care who knoweth it or why should he shame with it If that be his trade why doth hee not in his Bills and Bonds and Nouerints make it knowne to all men by those presents that he is an Vsurer rather than write himselfe Gentleman or Yeoman or by some other stile But say yet our Vsurer should escape at least in the iudgement of his owne hardened conscience from both these Rules as from the sword of Iehu and Hazael there is yet a third Rule like the sword of Elisha to strike him stond dead and he shall neuer be able to escape that Let him shew wherein his Calling is profitable to humane society Hee keepeth no hospitalitie if he haue but a barr'd chest a strong lock to keepe his god and his scriptures his Mammon and his Parchments in hee hath house-roome enough He fleeceth many but cloatheth none He biteth and deuoureth but eateth all his morsels alone He giueth not so much as a crumme no not to his dearest Broker or Scriuener onely where he biteth he alloweth them to scratch what they can for themselues The King the Church the Poore are all wronged by him and so are all that liue neere him in euery common charge hee slippeth the collar and leaueth the burden vpon those that are lesse able It were not possible Vsurers should be so bitterly inueighed against by sober heathen Writers so seuerely censured by the Ciuill and Canon Lawes so vniformly condemned by godly Fathers and Councells so vniuersally d Ier. 15.10 hated by all men of all sorts and in all ages and countries as Histories and experience manifest they euer haue been and are if their Practice and Calling had been any way profitable and not indeed euery way hurtfull and incommodious both to priuate men and publike societies If anie thing can make a Calling vnlawfull certainly the Vsurers Calling cannot be lawfull §. 32. Enquiries concerning our selues Our first care past which concerneth the Calling it selfe our next care in our choyce must be to enquire into Our selues what Calling is most fit for vs and wee for it Wherein our Enquirie must rest especially vpon three things our Inclination our Gifts and our Education Concerning which let this be the first Rule Where these three concurre vpon one and the same Calling our consciences may rest assured that that Calling is fit for vs and we ought so farre as it lieth in our power to resolue to follow that This Rule if wel obserued is of singular vse for the settling of their consciences who are scrupulous doubtfull concerning their inward Calling to anie office or imployment Diuines teach it commonly and that truly that euerie man should haue an inward Calling from God for his particular course of life and this in the calling of the Ministerie is by so much more requisite than in most other callings by how much the businesse of it is more weighty than theirs as of things more immediately belonging vnto God Whence it is that in our Church none are admitted into holy Orders vntill they haue personally and expresly made profession before the Bishop that they find themselues a Book of ordering c. inwardly called moued thereunto But because what that inward calling is how it should be discerned is a thing not so distinctly declared and vnderstood generally as it should be it often falleth out that men are distressed in conscience with doubts scruples in this case whilest they desire to bee assured of their inward calling and know not how Wee are to know therefore that to this inward calling there is not of necessity required anie inward secret sensible testimony of Gods blessed sanctifying Spirit to a mans soule for then an vnsanctified man could not be rightly called neither yet any strong working of the Spirit of Illumination for then a meere heathen man could not bee rightly called both which consequents are false For b 1. Sam. 10.24 Saul and c Ioh. 6.70 Iudas were called the one to the Kingdome the other to the Apostleship of whom it is certain the one was not and it is not likely the other was endued with the holy Spirit of Sanctification And many heathen men haue beene called to seuerall emploiments wherein they haue also laboured with much profit to their owne and succeeding times who in all probability neuer had any other inward motion than what might arise from some or all of these three things now specified viz. the Inclination of their nature their personall Abilities and the care of Education If it shall please God to affoord any of vs any farther gracious assurance than these can giue vs by some extraordinarie worke of his Spirit within vs we are to embrace it with ioy and thankfulnesse as a speciall fauour but wee are not to suspend our resolutions for the choice of a course in expectation of that extraordinary assurance since wee may receiue comfortable satisfaction to our soules without it by these ordinary meanes now mentioned For who need be scrupulous where all these concurre Thy parents haue from thy childhood destinated thee to some special course admit the Ministery and beene at the care and charge to breed thee vp in learning to make thee in some measure fit for it when thou art growne to some maturity of yeares and discretion thou findest in thy selfe a kinde of desire to bee doing some thing that way in thy priuate study by way of tryall and withall some measure of knowledge discretion and vtterance though perhaps not in such an eminent degree as thou couldest wish yet in such a competency as thou maist reasonably perswade thy selfe thou mightest thereby be able with his blessing to doe some good to Gods people and not bee altogether vnprofitable in the Ministery In this so happy concurrence of Propension Abilities and Education make no farther enquiry doubt not of thine inward Calling Tender thy selfe to those that haue the power of Admission for thy outward Calling which once obtained thou are certainly in thine owne proper Course Vp and be doing for the
any of his brethrens It is needfull that you of all others should bee eftsoones put in remembrance that those eminent manifestations of the Spirit you haue were giuen you First it will bee a good helpe to take downe that d Scientia inflat 1 Cor. 8.1 swelling which as an Apostume in the body through rancknesse of blood so is apt to ingender in the soule through abundance of Knowledge and to let out some of the corruption It is * Magna rara virtus profecto est vt magna licet operantem magnum te nescias Bernard in Cant. Serm. 13. a very hard thing Multum sapere and not altum sapere to know much and not to know it too much to excell others in gifts and not perke aboue them in selfe-conceipt S. Paul who e Phil. 4.12 in all other things was sufficiently instructed as well to abound as to suffer need was yet put very hard to it when hee was to try the mastery with this temptation which arose from the f 2 Cor. 12.7 abundance of reuelations If you finde an aptnesse then in your selues and there is in your selues as of your selues such an aptnesse as to no one thing more to be exalted aboue measure in your owne conceipts boastingly to make ostentation of your owne sufficiencies with a kinde of vnbecomming compassion to cast scorne vpon your meaner brethren and vpon euery light prouocation to flye out into those termes of defiance g Hîc vers 21. I haue no need of thee and I haue no need of thee to dispell this windy humour I know not a more soueraigne remedy than to chew vpon this meditation that all the Abilities and perfections you haue were giuen you by one who was no way so bound to you but hee might haue giuen them as well to the meanest of your brethren as to you and that without any wrong to you if it had so pleased him You may take the Receipt from him who himselfe had had some experience of the Infirmity euen S. Paul in the fourth of this Epistle h 1 Cor. 4.7 What hast thou that thou hast not receiued and if thou hast receiued it why dost thou boast as if thou had not receiued it §. 24. 2. to make them Rules vnto themselues Secondly Euery wise and conscionable man should aduisedly weigh his owne Gifts and make them his Rule to worke by not thinking hee doth enough if hee doe what Law compelleth him to doe or if he doe as much as other neighbours doe Indeed where Lawes bound vs by Negatiue Precepts Hitherto thou mayst goe but farther thou shalt not wee must obey and wee may not exceed those bounds But where the Lawes doe barely enjoyne vs to doe somewhat left hauing no Law to compell vs wee should doe iust nothing it can be no transgression of the Law to doe more Whosoeuer therefore of you haue receiued more or greater Gifts than many others haue you must know your selues bound to doe so much more good with them and to stand chargeable with so much the deeper account for them a Gregor Crescunt dona crescunt rationes When you shall come to make vp your accounts your receipts will bee looked into and if you haue receiued ten talents or fiue for your meaner brothers one when but one shall bee required from him you shall be answerable for ten or fiue For it is an equitable course that b Luk. 12.48 to whom much is giuen of him much should bee required And at that great day if you cannot make your accounts straight with your receipts you shall certainely finde that most true in this sense which Salomon spake in another c Eccl. 1.18 Qui apponit scientiam apponit dolorem the more and greater your Gifts are vnlesse your thankfulnesse for them and your diligence with them rise to some good like proportion thereunto the greater shall bee your condemnation the more your stripes But thirdly §. 25. 3. but not vnto others though your Graces must bee so to your selues yet beware you doe not make them Rules to others A thing I the rather note because the fault is so frequent in practice yet very rarely obserued and more rarely reprehended God hath endowed a man with good abilities and parts in some kinde or other I instance but in one gift only for examples sake viz. an Ability to enlarge himselfe in prayer readily and with fit expressions vpon any present occasion Being in the Ministerie or other Calling hee is carefull to exercise his gift by praying with his family praying with the sicke praying with other company vpon such other occasions as may fall out hee thinketh and hee thinketh well that if he should doe otherwise or lesse than he doth hee should not bee able to discharge himselfe from the guilt of vnfaithfulnesse in not employing the talent hee hath receiued to the best aduantage when the exercise of it might redound to the glory of the Giuer Hitherto hee is in the right so long as he maketh his Gift a Rule but to himselfe But now if this man shall stretch out this Rule vnto all his brethren in the same Calling by imposing vpon them a necessitie of doing the like if hee shall expect or exact from them that they should also bee able to commend vnto God the necessities of their families or the state of a sicke person or the like by extemporary Prayer but especially if he shall iudge or censure them that dare not aduenture so to doe of intrusion into or of unfaithfulnesse in their Callings he committeth a great fault and well deseruing a sharpe reprehension For what is this else but to lay heauier burdens vpon mens shoulders than they can stand vnder to make our selues iudges of other mens consciences and our Abilities Rules of their actions yea and euen to lay an imputation vpon our Master with that vngracious seruant in the Gospell as if he were a Math. 25.24 an hard man reaping where hee hath not sowen and gathering where he hath not strewed and requiring much where hee hath giuen little and like Pharaohs taske-masters exacting the b Exod. 5.18 full tale of brickes without sufficient allowance of materials Shall he that hath a thousand a yeare count him that hath but an hundred a Churle if he doe not spend as much in his house weekly keepe as plentifull a table and beare as much in euery common charge as himselfe No lesse vnreasonable is he that would binde his brother of inferiour Gifts to the same frequencie and method in Preaching to the same readinesse and copiousnesse in Praying to the same necessitie and measure in the performance of other duties whereunto according to those Gifts hee findeth in himselfe he findeth himselfe bound The manifestation of the Spirit is giuen to euery man let no man bee so seuere to his brother as to looke he should manifest more of the Spirit than he hath
receiued Now as for you §. 26. Speciall inferences to those of meaner gifts to whom God hath dealt these spirituall gifts with a more sparing hand the freedome of Gods distribution may be a fruitfull meditation for you also First thou hast no reason whosoeuer thou art to grudge at the scantnesse of thy gifts or to repine at the giuer How little soeuer God hath giuen thee it is more than he a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in 1. Cor. hom 29. owed thee If the distribution of the Spirit were a matter of iustice or of debt God we know is b Acts 10.34 no accepter of persons and he would haue giuen to thee as to another But being as it is a matter of gift not of debt nor of iustice but of grace take that is thine thankfully and be content withall c Mat. 20.13.15 He hath done thee no wrong may he not doe as he will with his owne Secondly since the manifestation of the Spirit is a matter of free gift thou hast no cause to enuie thy Brother whose portion is greater Why should d Mat. 20.15 thy eye bee therefore euill against him because God hath been so good vnto him Shall the foote enuie the hand or the eare the eye because the foote cannot worke nor the eare see If the e Hic vers 17 19. whole body were hand where were the going and if the whole were eye where were the hearing or if the whole were any one member where were the body If the hand can worke which the foote cannot yet the foote can goe which the hand cannot and if the eye can see which the eare cannot yet the eare can hearken which the eye cannot And if thy brother haue some abilities which thou hast not thou art not so bare but thou hast other some againe which he hath not Say thine be meaner yet the meanest member as it hath his f Hîc vers â—1 23. necessarie office so it is not destitute of his proper comelinesse in the Body Thirdly if thy gifts bee meane thou hast this comfort withall that thy accounts will be so much the easier Merchants that haue the greatest dealings are not euer the safest men And how happy a thing had it been for many men in the world if they had had lesse of other mens goods in their hands The lesse thou hast receiued the lesse thou hast to answer for If God haue giuen thee but one single talent he will not require fiue nor if fiue ten Fourthly in the meanenesse of thy gifts thou mayst reade thy selfe a daily lecture of humilitie and humilitie alone is a thing of more value than all the perfections that are in the world besides without it This thinke that God who disposeth g Rom. 8.28 all things for the best to those that are his would haue giuen thee other and greater gifts if he had seene it so expedient for thee That therefore hee hath holden his hand and with-holden those things from thee conceiue it done either for thy former vnworthinesse and that should make thee humble or for thy future good and that should make thee also thankfull Lastly remember what the Preacher saith in Ecclos 10. h Eccl. 10.10 Maximum mediocris ingenij subsidium diligentia Sen. in controu If the iron be blunt then he must put to the more strength Many men that are well left by their friends and full of money because they think they shall neuer see the bottome of it take no care by any employment to encrease it but spend on vpon the stocke without either feare or wit they care not what nor how till they be sunke to nothing before they be aware whereas on the contrary industrious men that haue but little to begin withall yet by their care and prouidence and paines taking get vp wonderfully It is almost incredible what industrie and diligence and exercise and holy i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 31. hîc emulation which our Apostle commendeth in the last verse of this Chapter are able to effect for the bettering and encreasing of our spirituall gifts Prouided euer wee ioyne with these hearty prayers vnto and faithfull dependance vpon God for his blessing thereupon I know no so lawfull k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 25.27 Vsury as of these spirituall talents nor doe I know any so profitable Vsury or that multiplyeth so fast at this doth your vse vpon vse that doubleth the principall in seuen yeares is nothing to it Oh then l Luk 19.23 cast in thy talent into the banke make thy returnes as speedy and as many as thou canst loose not a market or a tide if it be possible m 2. Tim. 4.2 be instant in season and out of season omit no opportunitie to take in and put off all thou canst get so though thy beginnings be but small thy later end shall wonderfully encrease By this meanes thou shalt not onely profit thy self in the encrease of thy gifts vnto thy selfe but which no other Vsurie doth besides thou shalt also profit others by communicating of thy gifts vnto them Which is the proper end for which they were bestowed and of which wee are next to speake The manifestation of the Spirit is giuen to euery man to profit withall To profit whom it may be Himselfe It is true a Prou. 9.12 If thou art wise §. 27. The end of spirituall gifts not only our owne thou shalt be wise for thy selfe said Salomon and Salomon knew what belonged to wisedome aswell as another For b Syrac 14.5 Qui sibi nequam cui bonus He that is not good to himselfe it is but a chance that hee is good to any body else When we seeme to pitie a man by saying He is no mans foe but his owne or he is worst to himselfe we doe indeed but flout him and in effect call him a foole and a prodigall Such a foole is euery one that guiding the feete of others into the way of peace himselfe treadeth the paths that leadeth vnto destruction and that c 1. Cor. 9.27 preaching repentance vnto others himselfe becommeth a Castaway He that hath a gift then he should doe well to looke to his owne aswell as to the profit of others and as vnto doctrine so as well and first to d 1. Tim. 4.16 take heed vnto himselfe that so doing he may saue himselfe aswell as those that heare him §. 28. but rather the profit of others This then is to be done but this is not all that is to be done In a Sunt qui scire volunt vt aedificent et Charitas est sunt qui scire volunt vt aedificentur Prudentia est Bern. in Cant. serm 36. Wisedome wee cannot doe lesse but in Charity we are bound to do more than thus with our gifts If our owne profit onely had been intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would haue