This motive we have from the Cause 2. From the End of our prayers viz. the honour and glory of God sure the common sense of all as Men or Christians will send the Creature to the Creator the Redeemed to the Redeemer the sanctified and saved ones of the Lord to the Sanctifier and Saviour of souls to return with that Leper thanks yea that honour praise and glory which is due for so great salvation This is done best by our prayers and praises This is the best we can do in the way of Requital in our Requests to him in asking and praying we do acknowledge and advance his greatnesse and goodnesse and in our praises his Bounty and Grace who hath respect unto the poverty and necessity of his servants doth give us his Spirit to help our infirmities Rom. 8.26 and doth make us sharers in the intercession of Christ Esay 53.12 Rom. 8.34 Heb. 7.25 26. by which we have audience and acceptance to our persons prayers as if both were qualified with full perfection and as it is God that put us upon this work of prayer and we in performing it do aim at the honour and glory of God III. So if you have Respect to the effects of faithful prayers they do in a sense overcome the invincible God and do oversway that power which is unresistable as in the case of Jacob with Esau his inveterately hating Brother Gen. 32. and God had done the like for a filthy Sodom and her polluted Sisters had they had but ten righteous persons among them and Prayer is a piece of Armour of admirable use both in the way of Offence and subduing our Enemies whether corporal or spiritual Of which we have many instances and of defence and that divers wayes It shelters from the wrath of God it delivers from many dangers it supplies with blessings of several sorts in many cases it removeth judgements felt or feared and it worketh Wonders many times to the amazement of the Spectators and Observers Of all which you have many Examples in Scripture and all which do in a manner concenter in the deliverances of Elisha from the great Army or huge Host of the Syrians and the extream fury of King Jehoram the Son of Ahab who sent a Messenger to cut off the Prophets head because his wickednesse and abominable Idolatry had provoked God to send a great famine upon Samaria 2 Kin. 6.14 15. to 19. ☞ Mark in this Prophet how the Messengers of God are lookt upon and dealt with If there be any evil Occurrences in a Land or Nation they are laid in the fault and must bear all the blame as it befell Elijah before him 1 Kings 18.17 18. But from both these great dangers the Lord delivered Elisha which are accompanied with many Favors the favour of God freedom from danger help from Heaven fers remov'd Tyranny of Jehoram disappointed v. 31.32 ☞ All these Motives from God our selves others and the duty of prayer in it self may abundantly suffice to put us on and spur us forward to this duty to which neverthelesse we are so naturally backward and all which I have urged from the Reasons though in another way So that to the Wonders effected by Prayer I shall only add a Remarkable Example or two recorded by the Antients in other Histories the first I shall make use of is 1. The Army of Marcus Aurelius Antoniinus Philosophers a great persecutor of Christians in the second Century was so distressed five dayes together for want of water and otherwise in great danger being encompassed with their Enemies A President of the Army acquainted the Anxious Emperor who was much troubled at these things that there was nothing which Christians could not obtain of God by prayer and that in the Army there was a Band of Souldiers all of them Christians Hereupon the Emperor requested their prayers which they did speedily perform and falling down upon their knees and pouring out their prayers to Christ upon a sudden a plentiful Rain was sent from Heaven which abundantly refreshed the Army But on the other side it terrified their wicked Enemies with Thunder Lightning and Hail ignis specie similitudine like fire Upon this their successe in prayers the Emperour much amazed and astonished did highly honour the Christians and in perpetuam rei memoriam for an everlasting memorial of the same he called that Legion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulminatricem the Thundring Legion and afterwards he wrote an Epistle to the Senate of Rome to certifie the strangenesse of the thing saying Semel atque se Humi abjicerunt Deumque precati sunt quem ego ignorabam Statim coelo pluvia delapsa est c. As soon as the Christians did cast themselves down upon the ground and prayed to that God whom I know not said the Emperour but am ignorant of the rain came down abundantly And hereupon he made and published Edicts in Favour of the Christians Alsted Theol. Cat. p. 731. and Chronolum p. 179. This befell in the second Century Cirum annum Dui 170 Sims pag. 23. II. The second History that I shall make use of in this kind Cent. 4. Circ An. 381. Theodosius Magnus the Great who had occasion to make War twice against Regicides shall I call them or the Murtherers of good Emperours The War was against Maximus the Tyrant and Andragathius the Captain of his Army who slew Gratianus the Emperour and then as it is usual he usurped the Empire of the West whom having subdued the Emperour prevailed against him Maximus the Tyrant was justly punished with death and Andragathius seeing no way to escape threw himself headlong into a River and so desperately ended his wretched and blood-guilty Life Judas-like His second War was against those Rebellious Traytors Eugenius and Arbogastus who had strangled the good Emperour Valentinian the second lying in his bed In the beginning of his battel against them the good Emperour Theodosius was very hardly put to it or bestead at the first But he had recourse to God by prayer prayer all the Night Jacob-like in which he fought magis Orando quam feriendo more by prayer then by any other armed power or Forces So that the Lord sent a mighty tempest of Wind which blew so vehemently in the Face of Eugenius his Army that their Darts were turned back by the violence of the Wind into their own Faces the Tyrant Eugenius fell down before Theodosius to beg pardon but was slain by the Souldiers at the Emperours Feer Thus judgement without mercy is for them that shewed none James 2.13 And â—rbogastus the Traytor the Author and Master of mischief being out of all hope of safety slew himself Thus evil shall hunt the violent man to overthrow him and bring him to destruction Psalm 140.11 the man that doth violence to the blood of any person shall flee to the pit let no man slay him Pro 28.17 For blood lies heavy upon the Murtherer
Respect to their Relations in several cases and to perform their duties accordingly both actively and passively To love their Nighbour as themselves yea as Christ hath loved them Mat. 19.19 c. 1 John 13.34 To be comformable in all things of Devotion Decency and Order that make for the peace and unity of the Church in which they live and of which they are Members To do justly and uprightly in all their dealings with Men in the Affaires of this World Micah 6.8 To walk circumspectly Regularly and sincerely in all things concerning their own Hearts and Lives In a word These are such Christians as have learned to walk so conscientiously as to have God before them whose Glory they aim at his Word by and within them which is the Rule of their practice and to have their End in their Eye which is that they do daily prepare for that they may have comfort in their Change and hope in their Death and a good Evidence of happinesse to all Eternity ☞ This is the progress of them that please God of whom you may say Mark the perfect man and behold the upright for the End of that man is peace Psalm 37.37 A holy Life brings a happy Death and a gracious Conversation a glorious Condition Even so make us and come Lord Jesus Now all these being put together You see that we have found out a mighty multitude that are no Fanaticks and all these together viz. Emperours Kings and Princes Nobles and Statesmen the Peers of Nations Bishops and Doctors Presbyters Pastors and Teachers that have been pillars in Gods House painful Labourers in his Vineyard and faithfull Dispensers of his Oracles and Mysteries Together with all other true Believers and godly Christians who indeed are the only well-grounded Protestants and none else and all free enough from any of the Fancies and Furies above-named I say All these do jointly conduce to make up the sum of that innumerable multitude that stand before the Throne of God and minister unto him and are said to be one thousand thousand and ten thousand times ten thousand ten thousand of ten thousands Yea a great multitude which no man could number all which do fall down upon their Faces worshipping God and giving glory to him for ever and ever Dan. 7.10 Revel 5.11 c. I have done with the main Discovery of whose wayes do please God whose do displease Him I shall close this point of Doctrine viz. Doct. A Christians life is to be ordered so that he may please God with a few considerations to be had in everlasting Remembrance both to uphold you in the good wayes that do please Him and to prevent the contrary and that by this means viz. Do you seriously represent to your selves as if present before your eyes and as visible as other Objects are These things 1. The Lord in his Majesty purity and glory as he is represented Ezo 34. Esay 6. Job 42.5 6. Revel 1.13 and as present with you in all your Actions good or bad 2. The Wonders that God hath wrought on the behalf of them that please him as for Enoch Elijah Noah Abraham David and Daniel the three Children Prophets and Apostles c. And against those that persisted in displeasing him as against the old World Sodom and Gomorrah Aegypt and Babylon c. 3. Satan in his own shape when tempting you to any sin or to any practice dipleasing to God 4. This Devil in his proper practice of accusing for sin Revel 20.10 sparing neither good nor bad but urging to the utmost to procure desperation and damnation He that once spake placentia will now speak Terribilia 5. Death with all the dreadfull thoughts and terrours which do at-attend it and the issues or events thereof 6. Judgement with that great and last account which must be made at that day before the Judge of all the world 7. Hell as open before your Eys and the damned souls there in misery and torment crying out with Dives Luke 16.24 8. Heaven and that open also as to St. Stephen Acts 7.55 That you might behold Jesus standing on the right hand of God together with the dignity and felicity of glorious souls the Company and Society of Saints and Angels With the whole Assembly of God the heavenly Jerusalem Heb. 12 22. All giving honour to him that sits upon the Throne for ever and ever As Rev. 5.8 9 10 11.12 13 14. For the benefit of their Redemption and eternal salvation purchased by Chrict ☞ Now these things thus represented and apprehended as visible and seen by us then apply them to what hath been taught and think seriously wiâ—h your selves 1. How the holy and glorious God doth love Purity and Uprightness both in the heart and life with which he is well pleased and how he hateth iniquity and every evil way 2. How marvellously he will preserve and save the lives and souls of his servants When the wicked shall be turned into hell c. with all their glory and pomp Psalm 9.17 Isa 5.14 c. 3. Such as so walk as to please God How well are they armed against the assaults of Satan in what shape soever as our Saviour was Mat. 4.1 to 12. Whereas others are unarmed like those Exorcists Acts 19.13 to 17. Who were overcome prevailed against and wounded by the devil 4. Such as please God in their ways how well are they armed against his bitter and virulent Accusations as well as Assaults Take Job for instance How spightfully though falsly did the Devil accuse him Job 1.9 10 11 12. c. as if Job had been a meer Mercenary that served God for prosperity only or for his health and ease but if stript of these That then Job would curse God to his face But how galliantly did Johs stedfastness and unchangableness in his course coufute the Devil to his face and make him appear a Lyar as he is John 8.44 2. And when his Wife would have perswaded or derided him rather to a change how well was he armed against her Temptation and how excellently doth he answer her Job 2.9.10 3. And when his friends did bitterly though ignorantly accuse him how excellently doth he ward them off and defend himself only with the lustre of his innocency and uprightness 4. Yea when God himself seemed to be his enemy and to write bitter things against him Job 13.26 And that the arrows and terrours of God were set in aray against him and that the poyson of them did drink up his spirit Job 6.4 For Job you may be sure did see the hand of God in all that did befal him through the Malice of the Devil the Weakness of his Wife and the ignorance of his friends Yet what then was his defence and resolution See Job 13.15 Though he slay me yet will I trust in him c. For my uprightness I hold fast and will not let it go my heart shall not reproach me so long as
dicamus qui fingunt se divino afflatu regi quique posthabitis divinis literis ad Revelationes commentitias aut Diabolicos suggestus convolant Hence it is manifest why we call those men Fanaticks and Enthusiasts who fain they are guided by a divine inspiration and setting aside the Holy Scriptures that Holy Divine and Heavenly inspired Writ and Rule they all fly together and have a unanimous recourse to feigned and counterfeit revelations and diabolical suggestions Mat. Mart. lex p. 775 776. Thus the name Fanatick was first used by the Gentiles in several senses viz. 1. In good sense to them that were more serious in the service of God 2. In bad sense to them that were more furious and frantick in the Worship of God In both senses the word doth reflect upon this Object viz. The Worship or Worshippers of God The first soberly and seriously and these bear the name in the best sense The second madly and furiously and these gave the word the worser sense even among them for which you have a full Jewry of witnesses of Poets Orators Comedians Tragedians Historians and Etymologists c. and some of them of great antiquity viz. of above 1800. years standing From them the name is transferred to Christians by whom it is used only in the worser sense in reference to them who are somewhat wild Worshippers we have better words for better Worshippers and the name name doth fix most and soonest upon them who do act something like heathens in their divine worship and service leaving the Oracles of God and learning to their own fancies and imaginations or other inspirations The Authors for the proof of these things are cited by Mat. Mart. Cicero and Livius c. Thus much for the Explanation of the the word Fanatick and this being premised you may easily understand whom I do mean by Fanaticks viz. 1. Negatively Not in any person in whom appears the power of godliness though he may be of another opinion or perswasion in some things from my self But 2. Affirmatively By Fanatick I do mean those persons who setting the Rule of Gods Holy Word aside do follow their own fancies the devices and imaginations of their own heads and hearts in the service visions and inspirations c. as a new rule besides the Word of God And here you may take a view of all the Will-worship and Worshippers in the world Col. 2.20.21 c. 1. If you look abroad into the world and take a view of both the Indies and all the adjoyning Countries What a world of strange Worship shall you find amongst those Pagan-Infidels and Heathens and all for want of a Rule the direction of Gods Holy Word which we have Some adore one sole God whom they paint with three heads but can give you no reason for it Others worshipping the Sun Moon and Stars in America Others adoring Nature as the Canary Islands And others the Devil himself as in Puana Japan c. Somewhat they meet first in a morning as the Tartarians Should you look into Arabia China Africa Ethiopia Egypt and Babylon c. you shall find as many strange gods and strange worships as men have fancies faces and strange imaginations in their heads and hearts Some worshipping a Toad or a Serpent a Dog or black Sheep an Ox or a Calf and what not Ap. All these follow their own Imaginations and perish for want of a Rule But I leave these to be pitied most See Acts 17.30 This God regarded not so as to destroy them presently 2. If you look into Asia and the parts adjacent once the glory of the world where now that Flagellum Christianorum the great Turk doth tyrannize and domineer and in their Mahometan worship what a world of strange fancies minnick gestures and childish not to say Apish and Monkish-like fooleries may you observe They reject the Law and Gospel the Word of God for Mahomets Alcaron 3. To come nearer if you look into the Holy History and take a view of the Jews Scribes and Pharisees c. None could pretend to more devotion then they did Their Alms Prayers Fastings Phylacteries and Borders of their garments all specious yet our Saviour tells them That they had rejected the Commandment of God and made his Word of none effect that they might keep their own Traditions See Mat. 15.1 2 to 10. Mark 7.1 2 3 to 14. Here was a great deal of verbal and seeming Sanctity amongst these men but the main was wanting the Life and power of Godliness in as little set by or esteemed and so our Saviour told them plainly but this was strange Doctrine to them and they regarded it not And therefore Though he the Son and Heir were sent unto them who taught as having authority who spake as never man spake and did what none ever did or could do yet this Christ could never gain credit with the Priests c. but ever and anon they are quarrelling with him about the observation of the Sabbath according to their Rule and the neglect of their own Traditions And in the end they violently persecuted and put him to death Thus they crucified the Heir and Prince of Life Acts 3.15 For which how heavy is the Judgement of God upon them till this day 4. Come we nearer home yet and look we next amongst Christians and see if we have no Fanaticks here as well as amongst Pagans Turks and Jews Scribes Pharisees And here I presume those of the Romish profession will claim the first place as the most numerous and unanimous Christians And the first of these Western parts converted to the Christian Faith yet with their leave or without it England received the Christian Faith some years before them whilest Rome remained Heathen of which we have a seven-fold testimony of very good credit and Authority and better then such as they usually produce to us in like cases Nevertheless we shall easily grant them what they would have so that they will but grant us a reasonable demand 1. For we yield that they were a very famous Church when the Apostle wrote unto them and testifies of them That their Faith was spoken of throughout the world Rom. 1.8 2. Our Demand is only this to them Let them but reduce their Church to the same state of Doctrine Faith and Life which then they had when the Apostle wrote and so testified of them and the contention betwixt us is at an end all is well But now that they have swarved from the Rule forfeited the Apostles praise and lost the faith But they will say When did we loose the faith swarve from the rule c. I retort and ask when did every gray hair begin with an antient head and every infirmity with an aged man When did all the flowers fruits or weeds in a field appear in one day When did the Stars all appear in an instant or your own sins to your selves in a moment Things of this
God jointly and together Such are the Acts of Invocation of God by prayer with fasting sometimes as Dan. 10.2 3. or by lawful oaths whether assertory or promissory affirming some needful truth or promising some lawful and useful thing as oaths of judgement or of Allegiance giving of thanks by a celebration of God and giving him glory in the approbation admiration and right estimation of all his works By a confession of him and one faith in him Vel voce vel martyrio in word and deed in expression or martyrdome By an observation of such Ecclesiastical Rites and of such holy times as have warranty in the Word of God as in the right use of the Ordinances of God his Word and Sacraments and the observation of his Sabbaths and the like but be sure we walk not nor make progress in these things of divine Worship without a divine Warrant 2. To our selves in the exercise of those divine Graces and Vertues with which God hath endued us viz. Our Wisdom Courage and Temperance in the several branches of it viz. Sobriety Chastity and Vigilance c. as is requisite And in the study of true Glory by vertue These are good works and in these we should be exercised And as our good works do refer to God our selves 3. So also to our Neighbour in divers respects which do reflect upon the soul as well as the body such are 1. Humanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein we express our love and good will to men in gesture word and convenient offices Pol. p. 312. 2. Civility in the moderation of our external manners and gestures towards others and that both in our language actions shunning scurrility and unseemly things and using Urbanity in a civil and seeming way 3. Christian Charity which is the mother and root of I. Liberality which communicates both Counsel and Comfort 1. Counsel when we impart our gifts for the good of others in reproving instructing admonishing or incouraging and praying for others To reduce them from evil and to excite you to that which is good These are good works Jam. 5.19 20. For if any of them do err from the truth c. And no less good than to pull an infant or weak person out of the fire or water to save them from perishing Jude 23.2 Comfort by lending and giving cheerfully and liberally according to our Ability to the relief of our brethrens necessity and especially to such as are godand of the houshold of faith Psalm 41.1 2 3. Isa 58.6 to 13. Gal. 6.10 II. True Friendship and amity both publick and private and that for piety and vertues sake as was betwixt Jonathan and David 1 Sam. 18.1 Pol. pag. 318. III. A mutual Sympathy both by commiseration and congratulation of our Neighbours both in their sorrows and joyes Rom. 12.15 IV. A readiness to procure anothers good both in his fame and goods his reputation and ectate Phil. 2.4 1 Thes 5.11 Thus Humanity Civility and Christian Charity do produce excellent good works for our Neighbours Peace Solace comfort and advantage Let me name one or two more which are viz. 4. The Exercise of the common justice righteousness and equity which should be amongst men in their affairs and dealings and this is either universal which consists in the agreement of our whole life with the Law of God and obedience to all those Laws in special which do most concern and belong to us or particular in the performance of those things wherein we stand bound to others in some peculiar manner This is either privative concerning our own Calling and Station and that both in our lawful obtaining it not by money or unjust means as in Papacy c. And our care to discharge our duty in our places with that sedulity and diligence which is requisite Rom. 12.11 and with that fidelity and trust that we may give up a good account of the same as modest Moses was in his place Heb. 3.2 5. Or publick in the Administration and Dispensation of Justice both commutative and distributive This Justice is a Verue of large Extent and hath an influence into our whole Lives and is the very Bond of all publick Societies and Communities and Affairs of Nations But I hasten for I may not inlarge upon such an ample Subject V. Lastly A restraint and Moderation of such inordinate motions of mind as usually arise from pride anger or desire of wealth or honour the common Make-bates of the World vid. Pol. page 314 315. But Cure the first by modesty humility and teachableneffe The second by meeknesse longanimity placability The third by contentment in every condition Phil 4.11 and by a serious and due consideration of the uncertainty mutability and vanity of all earthly contentments Honours Riches Pleasures all are vanity and vexation of spirit You have had the Point the Proof Explanation Doct. Increasing in Grace and abounding in good works is a Christians excellency as well as his Duty This was the Point for which you have had Scripture Instances Arguments or Reasons As also a view of the Grace which you are to encrease in and of those good works in which you are so to abound Concerning which good works you have had a view of the Rules of good works by which they are to be ordered of the works in themselves and that in their nature and Definition Names Number Causes and Species or kinds of good works and that in Respect of God our selves our Neighbour In all which if we did abound we should be sure to have peace with God and abundant comfort in our own consciences in the evidence of our Faith and of our implanting into Christ and that we are fruitfull Branches in him and that we and our works are accepted of God as Cornelius was Acts 10.2 4. and that our good works will never leave us but will attend and follow us as Rev. 14.13 both in Life and Death even as the shadow doth the Body untill they bring us to the Reward of well-doing the joy of our Lord in the eternal life of glory Mat. 25.21 23 34 46. Of God in all acts of piety true Devotion towards him Our selves in the way of Regularity exact Walking Our Neighbour in the works of Christian Charity in all which c. I have done with the proof and clearing of the Confirmation and Explication of the Point I do descend to the sixth and last thing in the method propounded viz. the Application which is manifold in the several Uses of Lamentation Reprehension Exhortation Examination and Consolation 1. Use is of lamentation and that upon this occasion ☞ Me thinks whilest we have been viewing these good Works before-mentioned we have been with Saint Paul in Paradise and have heard and seen strange and wonderfull things But now being descended with him to the Earth in the Use and Application of these things and to see what is done among men we may say with him that
we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arcana verba quae non licet homini loqui Arias Mont Secret or Unknown or unspeakable words which is not lawfull or possible for man to utter Not lawfull for us to say because our speech would be untrue and Christians must not utter and speak untruths Not possible for as Solomon makes enquiry after Women Prov. 31.10 So may we after men and say who can find a vertuous man so qualified with Grace and good works as is before specified Ans It is almost impossible to sinde such a man and therefore impossible to utter it 2 Cor. 12.4 So few are the Jobs and Nathaniels of our Times In the general we may say of this encreasing and abounding as the Poet of Astraea Terras Astraea reliquit These things in a manner have forsaken the Earth And instead of these How wanting are we in the good works towards God our selves and others as is above specified And how wicked are we in producing and abounding in the contrary growing worse worse and multiplying bad works and fruits daily I. To the first of these viz. How wanting we are in good works we may easily give a short but yet a very full account with Salomon Eccl. 1.15 That which is crooked cannot be made straight and that which is wanting cannot be numbered For as for that little measure of Grace we have and those few good Works which we do if we do but consider how crooked perverse tortuous or writhed they be from the straitnesse uprightness excellency which should be in them they are as nothing But if we consider how much Grace and how many good Works are wanting we may well say with a learned Interpreter Infinita desiderantur in quibus pietas probitas versatur we are infinitely wanting both in Grace and good Works For our Graces how few are they and those few how defective if you should take a view of particulars Faith c. And gor our good works how defective are we to God in our Invocation of God whither by prayers or oaths c. or giving of thanks by approbation admiration and a right Estimation of his Works who doth consider these things confessing him vel voce vel Martyrio like them Joh. 12.42 in a right use observation of his holy Rites and Times his holy Word and Sacraments and Sabbaths Do we not rather run Byas and backward in those things then to perform them devoutly as we should To our selves how defective are we in the exercise of our Graces Vertues Parts and Abilities whatsoever they be We rather suffer them to Rust and become unprofitable like him Mat. 25.29 And to others how wanting are we in particulars named viz. In our Humanity Civility Christian charity with the happy fruits thereof viz. Liberality giving Counsel and Comfort Amity Sympathy and readinesse to do good In the exercise of that common Justice Righteousness and Equity which we do owe to all in all our Affaires Actions and Dealings both privately and publickly of all which we may say Where are they are they not lost And lastly In the restraint and moderation of our inordinate and unruly passions affections and motions of mind which do arise from pride anger evil concupiscence and unlawfull desires which are so apt to boyl up in our sinfull Souls to the prejudice of others yea and to our selves also whilst we feed cherish and pursue them Should we pursue these particulars as before-named it were an endlesse work to innumerate our Wants for that which is wanting cannot be numbred Eccles 1.15 2. Now for the second particular if we consider how wicked we be in producing and abounding in bad Works and Fruits we have reason to abhor our selves and to repent in dust and ashes Job 42.6 for how apt are we to produce the works of the flesh Gal. 5.19 adultery fornication c. the unfruitful works of darkness Eph. 5.11 dead works that have the Lineament but not the life of good Works or sins which expose us to death the works of the Devil which Christ came to destroy 1 John 3.8 So like are we to the barren Fig-tree in our emptiness Luke 13.6 Or to the bad Vine in our Fulnesse Esay 5.24 for our Fruits are degenerated Jer. 2.21 as Israel was into the nature of a strange Vine and producing wild grapes Esay 5. so that our Vine is as that of Sodom and our Fields as of Gomorrah Our grapes are of Gall and our Clusters bitter Our wine is the poyson of Dragons and the cruel venom of Asps Deut. 32.32 33. which may too fitly be applied to us yea we are very apt to produce such works as may fitly be compared to all sorts of vilest Fruits Such are our unsavoury fruits of luxury lust and uncleannesse bitter fruits of envy and strife James 3.14 Some distastfull fruit of anger and passion James 1.20 Insipid and indigested fruits of Gluttony Drunkennesse and fulnesse of Bread and all intemperance Cold destructive fruit of sloth and idleness in the love of God practise of good works Prov. 10.4 5 c. poverty shame and beggery are the cold fruits of a slothfull person Corrosive ill relish't fruit of cruelty covetousness and oppression which corrupt the tast of our Souls so that we cannot well rellish but disgust the tast of spiritual things Hard high-grown fruit of pride and disdain the Fruits of Mount Gilboa without Rain or dew of any divine Grace in them 2 Sam. 1.21 Such are proud persons Rotten worm-eaten fruit of vitious Manners which expose us to the dunghill or the Swines-trough Luke 15.15 16. and provoke the worm that shall never dye Esay 66.24 Mark 9.14 46 48. to live in us to torment and consume us for ever like them Revel 20.10 Ap. So forwardly are we to abound in such Fruits and Works as end in Destruction and so unapt to those good works to which we are created redeemed and sanctified and which have the Encouragements and Motives of the conscience of well-doing which is ever attended with abundant comfort in Life and Death and for ever as E contra The clearing of our Faith and implantation into Christ the acceptance of God before whom we must appear 2 Cor. 5.10 The eternal Reward promised to well-doing Mat. 25.21 23 34. This is a lamentation and shall be for a Lamentation Ezek. 19.14 Thus from this first Use of Lamentation for our being so wanting in good and abounding in bad Works 2. I proceed to the use of Reprehension which is To all such as are at so little cost and pains to get Grace and so little care to abound in good works whilst they are unwearied in the pursuit of other things and here we may justly blame men of several Ages 1 How many young Children the Infantry of the Church are rude and unruly as being never taught and instructed in the Principles of Religion the great fault of Parents Whereas young Timothy
Satan is a great usurper of authority he acteth as wicked Rulers do to pervert and destroy He is very bold and daring both in Earthly and Heavenly things 1. In terrennis humanis in things here below in the darkness of this world i.e. in the state of ignorance sin death and confusion all which do reign in this world and of which he is a Ruler what a deal of a work doth he make there experience speaks daily 2. In caelestibus divinis in things of a higher and better nature in the most heavenly places persons and things and in the most holy and divine duties to be performed by man 1. In the Church of God which is called Heaven Rev. 12.1 3. What work makes he both in the way of 1. Infection by Errour and Heresies 2. Destruction by enemies 2. In the best of Saints whose conversation is in heaven Phil. 32.3 What doth he not attempt to divert them from the right way 3. In the holiest duties and most spiritual graces and performances of a Christian which he is most virulently bent to hinder infect and hurt by manifold Injections Seductions and violent Temptations What Christian that hath a right knowledge of himself but he hath cause to complain And yet again the Church had need to be thus furnished 9. Because in the evil day this enemy is most apt to do us mischief ☞ Not that any day is properly said to be evil in it self but very good because it is of Gods institution and nomination Gen. 1.4 5. But in respect of other things the Day is so called Especially of 1. Affliction Tribulation Sickness and Death to all which we are subject every day and so it extends to the whole time of our life which is obvious to so many Evils Corruptions Perils and Dangers continually 2. Temptation when Satan is let loose as it were to vex 1. And infect the Church with Errours Heresies Corruptions and with like things of that nature Or 2. To sift and try the Church to the utmost by grievous and terrible persecutions and distresses of that nature which through his Instigation are raised by 1. Antichrist 2. Tyrants 3. And perverse and persecuting Hereticks As it befel 1. Job who might well take up Solomons Proverb and say as He All the days of the afflicted are evil Prov. 15.15 But especially then when Satan was let loose upon him to exercise him as he did both outwardly 1. In his Goods Children and Body And 2. Inwardly in his Soul 2. The Apostles when their Master the Lord Jesus Christ was taken and crucified and themselves left to be winnowed by Satan and persecuted by wicked men 3. The Church of God whose lot is Affliction But her days are at the worst when she is pressed beyond measure as 2 Cor. 1.8 by such enemies as are above named Antichristians Tyrants and Hereticks Now in such times as these Satan is most active to do us harm 1. What he doth in the Day of Affliction Tribulation Sickness Death c. let the diligent Visitors of Sick-beds and dying persons speak their woful experience 2. And what work he makes in the Day of Temptation when he is let loose as before let doutful and despairful Souls speak for then his wiles snares and depths are evident which occasioned many fearful souls to revolt in the times of persecution ☞ 10. Lastly It doth behove the Church to be thus prepared and provided that she may be able to stand and withstand as it is four times urged in three verses viz. Ver. 11 13 14. 1. i. e. To stand 1. Couragiously and valiantly in the Onset and Entrace 2. Unanimously and vigilantly with the rest of the Christian Army our Fellow-Soldiers whether we be 1. Common Soldiers Or 2. Commanders and Leaders being designed to such and such a place and employment either in the Church or State 3. Regularly and constantly in our Rank and Order in our Condition and Station keeping our ground The ground of Truth 1 Tim. 3.15 4. Strenuously with our utmost strength in the Combate and Conflict till all is done the War ended 5. Victoriously and triumphing when all is done the Enemy overcome and the War is ended for ever And thus it behooves the Church to stand 1. Valiantly 2. Unanimously 3. Regularly and constantly 4. Strenuously that she may stand 5. Victoriously in the end and why so But 10. Because if we stand not but either 1. Fail in our Courage which betrayes our selves Or 2. Fall off from our Fellows which weakens the Army Or 3. Forsake our Rank which puts all into confusion Or 4. Neglect our strength and do not put it out to the utmost in this Exigent 5. The Day is lost our Glory and Crown is gone and vanisht as a vapour we are utterly undone and shall never stand victoriously For nothing can be more prejudicial to an Army then for men engaged therein to fail in these things For if they 1. Lay aside their Resolution and so disnerve their Courage 2. Desert their Fellows and neglect their Watch. 3. leave their Ranks and yield their Ground 4. Abate of their strength when there is most need of it 5. Then you may be sure They shall loose the day be subdued captivated and quite undone 1. Pusillanimity and Irresolution 2. Division and Differences 3. Ataxy Disorder and yielding back 4. And casting away their strength and arms with their courage Are enough 5. To undo the most puissant Army as often experience doth testifie Thus you have heard the point cleared proved both by Scripture and Reason in all the parts and particulars of it viz. Doct. 1. That the Church when at the best 2. Had need to be strong in the Lord 3. And compleatly armed 4. To stand and withstand 5. The manifold Wiles 6. And Mighty Assaults 7. Of so many and potent Enemies 8. As do assault environ and storm her 1. Within 2. and without 9. And especially in the evil day 10. And yet that she may stand and remain victorious and triumphant The point thus proved only the improvement of it remains and as the proof of it so also the Uses must be suited to the severel branches of the Doctrine and each particular Use suitable to each Branch may very well bear the weight of a fourfold improvement viz. Of Information Exhortation Reproof and Comfort But I shall for brevity sake fold them up close together Vse I. Is it so then that the Church in her best condition had need of all this because then so apt to be oversown with Tares to have the wall or hedge broken down and this House by the Thief to be entered surely then this first Use 1. Informs us how watchful and careful the Teachers and Leaders of the Church should be who are 1. The Seedsmen of this Field 2. The Vinedressers and 3. The Keepers of the House by Gods own appointment to prevent and withstand 1. The Enemy that sows tares in this field
6. Faith believes that Eternal Life is given us Hope waits till it come and be revealed to us 7. Faith is the foundation and Hope resteth upon it 8. Faith sustains feeds and supplyes Hope for we cannot hope to have any thing from God except we believe his Promises and Hope by patient waiting strengthens the weakness of our Faith if that fail not 10. The Opposites are Doubt Despair hope in the Creature and humane inventions and all the vain hopes of evil men in and for evil things Thus you have the 1. Definitions 2. Causes 3. Subject 4. Seat 5. Place 6. Object 7. Adjuncts 8. Effects 9. The difference betwixt Faith and Hope c. and 10. Opposites of this Grace of hope the helmet of salvation And thus much shall suffice for the explication of the point 2. Now I descend to the second particular propounded viz. The confirmation of the point I. It is frequently commanded in Scripture Psalm 130.7 8. Let Israel hope in the Lord with him is mercy I need not multiply Scriptures II. It is highly commended 1. Good 2 Thes 2.16 2. Blessed Tit. 2.13.3 Lively 1 Pet. 1.3.4 Sure stedfast Heb. 6.19.5 And by it we are saved Rom. 8.24 because hope is necessarily joyned with faith For we believe what we are not in possession of but hope expecteth the performance in due time so that it continues with us till we have happiness in hand and then hope endeth in fruition and there determineth and ceaseth Thus it brings us to heaven Ergo we are said To be saved by it III. And eminently compared for its further commendation 1. As here to an Helmet for durableness and defence it fails us not 2. To an Anchor Heb. 6.19 for its usefulness in storms and in the most trouble some times To a Staff to lean and rest upon in our pilgrimage here Psalm 33.22 Isa 50.10 Stay upon his God IV. And for instances 1. Abraham above hope Rom. 4.18 2. David all along in the Psalms 3. The faithful in death Prov. 14.32 Isa 25.9 Jer. 14.22 Rom. 5.2 4. Joseph of Arimathea Luke 23.51 for the kingdom of God 5. The Disciples Luke 24.21 6. St. Paul of the Resurrection c. Acts 23.6 and 28.20 c. 7. And the Thessalonians 1 Thes 1.3 with patience of hope Now as we have the Commands Commendations Comparisons and divers instances of Scripture so we might raise divers Reasons and Arguments out of the Scriptures already cited further to acquaint us why we should take this helmet of salvation and thus hope in the Lord and persist therein V. And these reasons do arise in respect of 1. God himself because he is our help and Shield He that plucks our feet out of the Net Psalm 25.15 and 33.20 and because with him is Mercy and plentiful redemption Psalm 130.7 8. 2. Our selves because hope in God never shames men Rom. 5.5 i. e Non frustratur sperantes hope in other things often doth and we gain much by it for we renew our strength and become indefatigable Isa 40.31 3. From the perseverance and continuance in hope in it self for we ought to persist and continue therein to the end because the grace and benefit to be broughtto us is so great 1 Pet. 1.13 because the whole world hopes for a Restauration much more reason have we Rom. 8.19 to 26. You have heard the point from this piece of Armour viz. Doct. A Christians hope of salvation is to him an helmet which he must take and make use of in his spiritual Warfare This point you have heard explicated confirmed Now I do proceed to improve and make use of it 3. I do now descend to the third particular propounded viz. the Uses I. Use is of Reproof to those that hope not as they ought to do 1. Doubtful persons that fear God will not defend nor deliver them in time of temptation nor bestow eternal life upon them True it is that in us there is cause enough to doubt when we consider our sins but let us bewail this and our Confidence may be in God 2. Despairful people that apprehend their sins to be greater than mercy can pardon Gen. 4.13 Thus did Cain so those that had no hope 1 Thes 4.13 This is a great sin Of this see my Notes 3. Those that hope in the creature as too many do See my Notes of trust in God or In humane inventions and forged tales as poor superstitious persons and Papists do who place their hope in the Saints departed and in their Reliques in Bulls Pardons and Indulgencies of the Pope in Vows and Pilgrimages and a thousand other Ceremonious Observations Or in their own merits 4. This Use doth justly reprove and condemn the vain hope of evil men in and after evil things We are here in a Labyrinth a Maze an inextricable way It were endless to speak of the vanity of mens hopes Take but a few Instances 1. Balaam no doubt hoped to enrich and advance himself by the wages of unrighteousness according to Balacks promise Numb 22.17.2 Pet. 2.15 but it proved otherwise 2. And bloody Abimeleck by the slaughter of his Brethren made himself a King but you know what his End was Judg. 9.5 6. 3. Ahab hoped to compass Naboths vineyard to enlarge his Homestal and to hold it also when he had gotten it he did so but he had and held it with a vengeance 1 King 21. 4. Zimri no doubt when he had slain his Mr. Elah King of Israel and reigned in his stead hoped he had been safe enough but Omri brought him to a desparate end 1 Kings 16.9 10 16 to 21. 2 Kings 9.31 Had Zimri peace 5. Athaliah hoped that she had secured the Kingdom to her self by the slaughter of the Seed Royal but she found it otherwise 2 Kings 11.1 6. Sennacheribs huge Army could not compass their design but were miserably destroyed no doubt he hoped otherwise 2 Kings 18.19 7. Israels hope in Egypt never did them good Isa 30.2 11 to 15. 8. And those that had made a Covenant with death and hell hoped that all would be well enough with them but they were disappointed Isa 28.15 to 20. 9. Those Husbandmen Mat. 21.33 to 42. and Luke 20.9 to 17. They slew the Heir and did seize upon his inheritance hoped that they had much advantaged when they undid themselves thereby Why should I be endless in Instances that are innumerable Ap. All those hopes vanish and perish and no marvel for God hath spoken it The Hypocrites hope shall perish and Job 8.13 14 15. be as a Spiders web his house shall not stand c. but be as a dying man giving up the Ghost Job 11.20 For God destroyes such hope Job 14.19 Quest So that we may ask the Question as Job 27.8 What is the Hope c. though he had gained when God takes away his soul Answ Sure when death comes The hope of unjust men perisheth Prov. 11.7 23. and ends in
perseverance in the performance of our duty to God and man Have we been more serviceable to God and more profitable useful and beneficial to men then formerly hath our hope of heaven enlivened our devotions to God and enlarged our good affections our hearts and our hands in charity to men Or rather have not we been like those desperate people Jer. 2.25 c. and 13.10 c. and 18.11 12 c. see the places who when the Prophet had reproved them for their sins c. 1. They answered him crosly and negatively yea desperately for they said Noash desperatum est a desperate word q.d. the case is desperate and we are at a point there is no remedy we are past cure past care and therefore we will do as we have done c. We have loved strangers and strange courses and so we will do still a prophane resolution Quest But what was their course and crime I answer with the Prophet Answ They committed two great Evils Jer. 2.13 And persisted in evil till their own wickedness corrected them vers 19. They were 1. like a degenerate plant of a strange vine vers 21. Or 2. A wild Asse in the wilderness that snuffs up the wind c. vers 24. and yet they plead innocence and said I am not polluted vers 23. 2. So Jer. 13.10 c. They would walk after their own hearts c. till they became like a rotten girdle good for nothing though God chose them to be for a People a Name a Praise and a Glory yet they would not hear nor obey till God would neither pity nor spare nor have mercy but dash them one against another and destroy them vers 14. because they were so unchangeable in evil like the Ethiopian or Leopard that can change neither skin nor spots vers 23 24 25. 3. So also Jer. 18.11 12. They took up the like desparate resolution and word Noash to walk after their own devices to which they added to devise Mischief against the Prophet who gave them good counsel c. vers 11.18 So Jer. 42. and 43. and 44.15 16 to 20. Ap. The places put or compared together give us the very exact picture and character of our late Vsurpers And how can such men wear hope as an helmet of salvation Thus much for Examination and Exhortation I end with a word of consolation Use 4. The fourth Use of Consolation is to them that may hope upon Experience as Psalm 78.9 7 8. 1. They may be of good courage Psalm 31.24 And have gladness Prov. 10.28 And praise God for the light of his countenance Psalm 42.5.11 2. May hope in trouble Jer. 14.8 Lam. 3.26 In death Prov. 14.32 When heaven and earth shakes Joel 3.26 Luke 21.28 1 Thes 4.16 3. They shall flourish Jer. 17.7 8. And rise gloriously Tit. 2.13 Of the seven pieces of this Panoply or whole Armour of God so necessary for us in our spiritual and Christian Warfare You have heard five of them spoken of already viz. 1. A Belt 2. A Breast-late 3. Shooes 4. A Shield And 5. An Helmet All which I have opened and applyed unto you All which are especially Defensive 6. I do now descend to the last two pieces viz. 6. A Sword And 7. Supplication and Prayers which are as well offensive as Defensive of which in their order 6. This sixth piece is the Sword of the Spirit which is the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are plain and easie to be understood only note that I. A Sword is either Material or Spiritual 1. Material which is a sharp Weapon used in War for offence or defence so called Defin. And the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Gladius a Sword Etymol Now Gladius derivatur a clade quod ad Cladem sit Inventus vel ad hostium cladem fit Gladius proprie autem appellatus Gladius quia Gulam dividit i.e. cervicem desecat nam caetera membra securibus caeduntur collum gladio tantum Mat. Mart. p. 1030. Ap. Now a Sword is called in latine by a name derived from a word that signifies Slaughter Destruction and Misery c. especially of an enemy ☞ This hath been our Master a great while and Ergo we know it by woful experience too well without any further Explication But this is not the sword in the Text. 2. Spiritual and this is the sword in the Text and is here said to be The Word of God and to this only we speak for we have not to do with natural words which men utter with their mouths by speech to express their minds one to another in this place from this Text. This Spiritual Sword the word of God is either 1. Essential or 2. Theological 1. Essential viz. Christ the Son of God the second person in the Trinity by whom the Will of God is declared to the Church as our minds are expressed to other men by our words So John 1.14 The Word was made flesh and dwelt among us this is the Essential and uncreated word and in Scripture two special Attributes are ascrib'd as peculiar to the son of God the second person in the Trinity 1. The wisdom of the Father Prov. 8.14 to 36. 2. The Word of the Father John 1.1 These two Epithites Christ claims to himself Mat. 11.27 John 1.18 When he saith No man knows the Father nor hath seen God save the Son In this he assumeth to be his Fathers Wisdom We are not wise enough to ascend to such an height And to be his Word in that he revealeth and doth declare him unto men In which respect he is called a Prophet And that Prophet Deut. 18.15 2. Theological or divine word from God to men viz. The holy Scripture of the old and New Testament Luke 11.28 And what is taught in them and learned from them Acts 11.19 2 Tim. 4.2 Preach the Word be instant c. Reprove c. Ap. This is a created and inspired word to make us wise unto salvation 2 Tim. 3. 15 16 17. 2 Pet. 1. 19 20 21. We have a sure word of Prophecy c. And this Word of God made known to us by Christ c. is 1. Good so said Hezekiah 2 Kings 20.19 though the Message was sad And the Lord himself said I will perform my good word to you after seventy years Jer. 29.10 and Heb. 6.5 6. Ye hear the danger of them that have tasted the good word of God if they fall away their case is woful And this Word of God that is so good is also 2. Pure Psalm 119.140 Very pure Ergo Thy servant loveth it yea Every word of God is pure saith wise Agur Prov. 30.5 3. True so said David 2 Sam. 7.28 In his devout prayer to God And Christ himself in his most affectionate prayer to his Father John 17.17 4. Gracious All wondered at the gracious words of Christs mouth Luke 4.22 5. Precious yea that most of all when we
for the proof of this point I might add Arguments 1. Excellency of this sword and that both in the offensive and defensive properties of it 2. From the Author of it viz. The Spirit But these in the Application will have their further Amplification and Enlargement Ergo I descend to it Uses are Use I. The first Use informs us of the Excellency of this sword both for Offence and Defence to the Enemy and our selves I. For Offence to the Enemy See 1. Satan For with this our Saviour wounded the Devil Mat. 41. 2. The sins of great ones How plain were the Prophets with Kings Nathan Micaiah Ezek. 21.25 with King Zedekiah 3. Errours Heresies and evil Opinions 4. Self-Interests and Unrighteousness 5. And the unruly Transgressions of all But now 1. Satan will try many tricks and wiles as Balack did by Baalam 2. Great ones will endure no Controul like the Princes in Jeremy 3. Errour pleads the Spirit 4. Self-Interests and unrighteous innocence Jer. 2.35 3. And the cross Multitude the vulgarity are all for Tumults and Uproars as Acts 19.24 and are set on mischief as they Exod. 32.19 Thus concerning this sword of the Spirit You have heard that the Sword is either Material or Spiritual And this spiritual sword is either Essential and uncreated or Theological Doctrinal or Evangelical created and inspired and conveighed from God to men That this Doctrinal Word is good pure true gracious precious sound and healing Qui me sanum fecit seu valetudini restituit Pas Lex p. 713. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrina sana 1 Tim. 1.10 The Apostle commands Timothy To hold fast the form of sound words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar seu expressam formam Habe teneto sanorum verborum quae a me audisti c. Arias Montan. Pas Lex p. 712. 7. This word is said to be quick and powerful and sharper than any two-edged sword Heb. 4.12 which is applyed to 1. The Essential uncreated Word the Son of God 2. The Word of God and Christ to the world called the Rod and spirit of his mouth And 3. To the Word of God in the mouths of his Messengers 1. To subdue mens souls to the obedience of it 2. To be for evil or good death or life destruction or salvation to the obstinate or obedient Ap. And this is the work of Prophets Apostles and Ministers of Christ in all Ages which himself doth explain to them Ier. 1.7 At what instant I shall speak of a Nation ☞ Not that God doth repent out of over-sight or defect of fore-cast or mutability of mind as men do but when he revoketh the doom he had passed and stays the Execution what he had denounced when his own end is accomplished either in the Repentance of the wicked or perseverance of the godly c. to whom and to which end all the Menaces and Promises Threatnings and Encouragements of God are made All which Menaces and Promises are ever to be understood with the condition or reservation there expressed by Almighty God How absolute soever they appear or by us may be apprehended in their Terms or Words 8. You have also heard the praises of this Sword the Word of God out of Psalm 19.7.8 9. in fix particulars 9. And that it is usually compared to incorruptible seed in several Scriptures 10. And also the Arguments or Reasons of this point viz. That Doct. The word of God is the true Christians sword wherewith he doth defend himself and offend his spiritual adversaries I say the Reasons do arise from its own Excellency in the use of it And the Author of it viz. The Spirit of God Here the War is spiritual and so is the Enemy and so also is the Sword All are spiritual and Ergo Thus suited one to another in this Warfare ☞ But the Reasons will meet with a further illustration in the Application of this point To which now I do now descend 11. And the Uses of this point are of Information Doct. The Word of God is the sword of all the faithful wherewith to defend themselves and to offend their spiritual adversaries to withstand repel subdue and cut off all Satans temptations and other corruptions which war against our souls 1 Pet. 2.11 ☞ Now the Word of God is called The sword of the Spirit because 1. The Spirit maketh this Weapon to our hands 2 Pet. 1.21 For holy men of God spake as they were moved by the holy Ghost 2. This Sword slayeth our spiritual enemies Isa 11.4 3. It is so sharp that it pierceth to the dividing of the Soul and Spirit Heb. 4.12 of the Joynts and Marrow yea of the Heart 4. Because it is no carnal but a spiritual Weapon 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty c. You have a brief account of what hath been already done we are now come to the Use improvement of the point You know upon this I entered the last day but I could only name some particulars to you not having time to prosecute any of them Of these therefore let me now speak a little more at large The spiritual Enemies I then named unto you were 1. Satan 2. The Sins of great ones 3. Errours Heresies and evil Opinions Self-interests and unrighteousness And 5. The unruly Transgressions and wickednesses of all people I. Use of Information This Use doth inform us of the Excellency of this Sword in the use of it both in the way of Offence and Defence to subdue and support 1. And for Offence the first enemy to be encountered with is 1. Satan He is a fierce cruel and crafty Adversary Of whom you have heard before vers 11 12. This is he that encountered our Saviour in the wilderness Mat. 4.1 In which Temptation you shall find him Proteus-like changing his skin and acting a threefold person but a Tempter he will be in every shape still aiming at evil and endeavouring to seduce men to sin 1. He will be an Hermit in the wilderness and will visit Christ as a friend to advise him not to fast over-long nor to hurt himself with hunger and mark here the 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae the Devils entrance upon the ensuing Temptation 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi the Risistance of Christ thereunto Christ had fasted long and was now an hungred and hereupon he takes occasion to begin The devil takes Christ at the weakest this is his practise still note Doct. As he did by Christ so he will do by all when we are weakest then he will be busie at work with us to seduce and destroy us 1. The Devil observed the preaching of John the Baptist Iohn 1.34 I saw and bare record that this is the Son of God 2. And that voice from heaven at the Baptism of Christ Mat. 3.17 Yet he doubted whether Christ was so indeed and Ergo now he comes to try and sift it out by this Temptation for saith he thou
stirreth up her nest fluttereth over her young spreading abroad her wings takes bears about her young upon them so the Lord alone did lead them c. He advanceth them to the high places of the earth fed them with the encrease of the Field with honey and oyl butter and milk with the fat of Lambs and Rams and Goats with the chiefest wheat and they drank of the purest wine And thus would he do by us all did not our sins turn away and withhold good things from us Jer. 5.25 Reasons of this point are in Respect of God our selves others the meanes used 1. God All souls are his Ezek 18.4 and most precious in his sight and in themselves he calls for the heart Prov. 23.26 and what profit is it to win the world and lose his soul Mat. 16 26. His glory is most advanced by winning souls which is a main motive to excite us to use our best art and skil to effect it The question will not be how much credit or profit but how many souls we have gained to God by the Gospel Thus in respect of God 2. Our selves Because it is for our Credit profit Credit see Prov. 11.30 The fruit of righteousnesse is a Tree of life and he that winneth Souls is wise That wins them to God from evil to good whether by councel or example or both the verse is an Allegory made up of familiar Metaphors of a Tree yea of life to which he is resembled a comparison drawn from Hunters Fishers and Fowlers 1. It is for the credit of trees to be like that tree Psalm 1.3 and those Eze. 47.12 Or that tree Dan. 4.10 11 12. which did so flourish were a shadow shelter and yielded so much fruit to many to sustain them and such an One is he that righteous man that winneth Souls such a Man is stiled a Tree of life in allusion to that Tree Gen. 2.9 and 3.22 because God hath planted them blessed them and enabled them to do much good to others 1. As to the similitude or comparison to Hunters Fishers c. Our Saviour when he called his Apostles stiles and makes them fishers of men Mat. 4.19 He taught them the Ministers dutie by their own trade as Psalm 78.71 72. like those fishers upon the holy waters Ezek. 47.10 the world is the Sea Unbelievers fishes Ministers the Fishermen the Gospel the Net Nor are any kind of fish sinners excepted from this fishing Gal. 3.28 See the Annotations on both places cited It is for the credit of the Fisher that he catch much c. Ap. If by Light and Life we gaine men to God Luke 5.5 6 7. John 21.3 like Salt do season the Souls of many This is the highest credit and comfort of a Pastor it is not applause credit or profit which they aim at but to gaine upon good ground this praise Quod artem norint animas ad Deum convertendi T. Cartwright James 5.19 20. For if any do err from the Truth and one convert him Esay 5.19 20. 2. Profit For this makes for the great good of the Teacher Dan. 12.3 They that be thus wise or such Teachers shall shine as the brightnesse of the Firmament and they that turn many to righteousnesse as the Stars for ever and ever they shall enjoy an incomprehensible and exceeding and eternal weight of glory a rich Recompence for all their labours 2 Cor. 4.7 3. Others This is the greatest good we can do for them viz. to win them to God for this delivers the captives of Sathan into the liberty of the sons of God that 's woful this a joyful and blessed Liberty 2 Tim. 2.25 26. Restores and revives men from Diseases Death the Graves of corruption unto light and life and perfect health raiseth from the dust and dunghil c. to the new Jerusalem from the lowest station to the highest condition Psalm 113.7 8. Ap. Should men do so by us we should valew the courtesie O be perswaded that he does you the best turn that aimes endeavours most for the good of your Soules 4. The meanes used the more it savors of kindnesser the more like it is to prevail Man should be so ingenious as to be won with Love rather then forced with Rigor Facilius ducimur quam trahemur we are more easily led then drawn and enforced when the hearer cannot but fee Love in the lookes of the Teacher affection in his Face compassion in his countenance and the zeal of his heart in his hearty expressions c. how can it but enter and pierce the heart and rend like Nailes fastened in a sure place and make him be perswaded that all is spoken for his good Sure where the patient is well perswaded of the love an skill of his Physitian the Potion is like to have the better working the physick to be the more prevalent Ap. So it is here all Councel will do the better and have the kinder working if you be but perswaded of the love and good will of the Teacher which indeed is inexpressible and unutterable ☞ For faithfull Pastors I am sure may proportionably make use of that saying of the Apostle Phil. 1.8 God is my Record how greatly I long after you all in the bowels of Jesus Christ. A most affectinate expression conjoin'd with a serious attestation of Record of Almighty God who searcheth the heart and the most exquisite and Excellent Regulation of true Christian affection viz. that it was in the Bowels of Jesus Christ Not a carnal but a spiritual affection it was for Christs sake and because they were in him that he loved them so well and it was according to Christs to his mind and his example in whom are the most tender Bowels of affection and who therein as in all other Excellencies is the most absolute pattern of the utmost perfection see Mat. 9.36 You have heard the Point and the proof of it I do now descend to use Use is of Reproof and that to both sorts viz. To the Agents and Preachers when they are either too dull or diverted to a wrong course To the Patients or Hearers when they are either too hard or disaffected with what is cordially intended for their good 1. The Agents edge is too dull when Minister or others neglect this duty and have no respect to this winning way What opportunities have many upon the souls of their Friends c. and Neighbours which yet neglected and how many Ministers as well as others are as carelesse as Cain or Gallio the Deputy and as ready to ask the question with Cain Am I my brothers keeper Gen. 4.9 Acts 18.17 Ap. The Countrey rues this and many souls lost by this neglect But if you have a Form of publick worship and service of God if that be performed is it not enough and have not Ministers and people done their dutie sufficiently c. Answ I answer and I pray mistake me not for I am
Nature appear in time and succession so have their errours done yet to answer directly we are not ignorant when their Principal Deformities befel them the Councel of Trent with many Acts before and since fay enough to this but I wave this at present only this much let me say He is no studied Scholler that is not acquainted with the grounds of an unreconcilable difference betwixt us and Rome See Bishop Hall Dr. Gauden c. Thus let old Rome take the Glory of Religion as of old but now statu quo as it is a Religion made up only of Heathenism Judaism and antient Heresies they are become more then the parallel of Scribes and Pharisees whom yet they do much resemble in many things 1. None pretend to more piety and devotion and to the honour of Christ then they None perform less or do more dishonour Christ then they 2. The reject the Commandment of God to observe the Popes Decretals What he saith must be good though against the express Word of God 3. The Pharisees were very quarrelsome about their Ceremonies and superstitious observations so are these to the height 4. They presecuted the Lord Jesus the great Shepherd of the Sheep and at last put him to death as an Imposter Deceiver These persecute the Pastors of Christs Flock and slaughter the sheep of Christ from Generation to Generation in the most cruel and barbarous manner imaginable Thus do they imitate the Jewes the persecuting Priests the hypocritical vain-glorious Scribes and Pharisees of those times But yet our Papists stay not here but having rejected the Scriptures the word of God and betaken themselves to their unwritten verities as they call them c. To gain credit to these they have recourse as much as any to Dreams and Visions to Apparitions and Revelations to Extasies and Enthusiasms yea and Diabolical Delusions for many amongst them have been and are the most skilful and exquisite Conjurers and Necromancers in the world And all this is only by such tricks and lying Miracles to gain credit and reputation to their own inventions and de 〈…〉 These things do sufficiently evidence to all that and how the Romanists are fallen from being amongst the first of Christians To be the prime Fanaticks of the world and indeed the principal Authors Patrons and Incouragers of all those kind of people wheresoever For if Fanaticks do pretend much piety and devotion reject the Holy Scriptures be zealous of their own Superstitions and be very violent against them that oppose them and persecute them to the utmost and if they do lean to visions revelations strange miracles c. more then to the Word of God The persecuting Popish Priests c. do act all these things to the utmost ☞ And yet further if I should descend to their Devotions and Religions Performances c. I should lead you into an endless Labyrinth of Idol-imaginations and ridiculous inventions in which they out-strip the very Pagans c. there you shall see such Congies and Crowching such Beads and Babies such Altar-worship and Image-worship such Crossings and Cursings with book bell and candle such advancement of mans and abatements of Christs merits such Adoration of holy Reliques of I know not whom for they have their holy bones and holy stones holy rags and holy bags holy wells and holy bells c. holy graves and holy knaves For some of their Saints were never men and others no better then monsters of men surely never honest men at the best In a word for why should I be endless in this they have so much Vanity and Foppery in their divine service as doth far exceed either Pagan Jew or Hereticks other then themselves in their Religious performances 4. If you add their most unwarrantable uniting the Apocriphal to the Canonical Books of holy Scripture a if of the same Authority and Spirit And that intollerable errour of Transubstantiation rightly styled A Subabomination above all other evils as being a complicated errour against Reason Sense the nature of subsistences and things real in being Against Faith Scripture and the limits of true Religion an Errour of Blasphemy Cruelty and abominable absurdity in changing the food of our souls into corporal food making us Cannibals and Deniers of the true humane nature of Jesus Christ with some antiekt Hereticks In a word The vanities of their divine service are innumerable and their abominations intollerable They have maimed the ten Commandments wounded the Sacraments turned prayer into vain babling and Preaching into legendical lying They defile whatsoever they touch Even the best things that remain amongst them what with their Additions Diminutions strange Interpretation and injurious concealment from the people they do plainly dicover themselves to be the right successors of those Hypocrites the Scribes and Pharisees that did shut up the Kingdom of Heaven against men so that they did neither go in themselves nor suffer them that would to go in Mat. 23.13 Thus have they lost their wheat corn in a heap of chaff their Needle in a bottle of straw or mow their Pearl in a Dung-hil their true first and best Religion in a Colluvies a Sink a Quagmire a Quick-sand of Ceremonies Superstitions and humane Inventions so that upon the whole matter they are the greatest Schismaticks Fanaticks yea and Hereticks now throughout the whole world Now to conclude with these whose Errours admit no period and their Superstition no conclusion If God be well pleased with such toyes and trinkets with such fine babies and rattles fit to please Children c. then no doubt they are in the best way to please God and far beyond any others whose Devotions are not so attended with Pageants and brave shews as these be 1. But if the Lord shall say as to them of old Isa 1.12 Who hath required this at your hands to do as you do to sacrifice and to serve me in such a strange manner and then shall proceed against them as there he did against Judah and Jerusalem see vers 21.25 of that Chapter How is the faithful City c. 2. And if Christ shall say of them as he did of those hypocritical Pharisees saying In vain they do worship me teaching for Doctrines the Commandments Decrees These things do sufficiently evidence and Traditions of men and turn them off with an Ironical speech a scorn saying Full well i.e. full ill ye do reject or frustrate the Commandment of God that ye may keep your own Tradition as it is in Mat. 15.9 Mark 7.9 And then proceed against them with all those woes thundred out against Scribes and Pharisees their Compeers by our Saviours own mouth and inflicted and executed accordingly Mat. 23. per totum Alas What will then become of all 1. Their Will-worship ceremonious and superstitious Devotions 2. Their Tantalogical repetitions of the name of Jesus c. 3. Their Innovation of Saints Images and holy Reliques all will then prove to be no better then vain-babling or
I live Job 27.6 This was Jobs resolution in the depth of his affliction Whatsoever did befal him he would be sure to hold to his uprightness which is the thing that pleaseth God And this was his practise both before and after his Affliction Hereupon the Lord doth justifie him to the devil and to the whole world Job 1.8 before his affliction and to his friends after his affliction preferring Iob before his friends and making Job an instrument of quenching or pacifying Gods wrath kindled against them Job 42.7 You need no more instances Else Daniel is the next 2 Daniel might be the next instance if you needed more for you know how his true piety and innocency armed him against the accusations of his enemies against the virulency of the Kings Idolatrous decree and against the violence of the devouring Lions so that he had no hurt by all Whilest the wickedness of his adversaries exposed them to present destruction Dan. 6.11 5. When death approacheth which is appointed to all Heb. 9.27 Think what stead This way of pleasing God will stand you in at that time how undaintedly may such look death in the face and chear themselves in their approaching change Inst How did Hazekiah upon his death-bed as he thought comfort himself in this That he had walked before God in Truth and with a perfect heart Isa 38.3 And that he had done that which was good in the sight of God For the righteous hath hope in his death Prov. 14 32. But to all others especially death may be fully styled The King of Terrours Job 18.14 6. Think of that dreadful day of Judgement mentioned Mat. 25.31 to the end 2 Thes 1.7 8 9 10 11. 2 Pet. 3.10 11 12. When all shall appear before God to give an account c. Think who then shall stand in the Judgement with confidence and comfort sure none but the righteous the rest shall be rejected 7. Hell and the miseries thereof which are prepared for the wicked And from which such as please the Lord shall be delivered 8. Heaven and the Glory thereof into which they only shall enter whose ways do please the Lord Rev. 22.14 The rest shall be excluded Rev. 21.8 22.15 But c. These may serve you as useful meditations throughout the course of your lives These you may enlarge and apply accordingly till you attain to salvation which God grant to you all Amen You know the parts of this Text which are four viz. 1. The Preachers Labour 2. His Love 3. The Peoples Duty And 4. A Christians Excellency From the first three particulars you have had four Doctrines 1. A Preachers work is endless 2. His Love to the people is pathetical using all most affectionate ways and means to win men to God 3. Giving and receiving are mutual Actions â—uae ponunt tollunt se invicem without one of them the other cannot be and Ghristians must be very cautious and careful in both viz. What they give and what they receive 4. A Christians life is to be ordered so That he may please God These two points you had from the third particular viz. The peoples duty in these words viz. That as you have received of us how ye ought to walk and to please God The particulars of these points may be further and more largely epitomised I am now come to the fourth particular of this Text which contains the Excellency of a Christian and is the main drift and aim of the Apostle viz. That they would abound more and more and indeed this is the end and aim of the Preachers labour and Love and of your hearing receiving and learning of us how to walk and to please God All tend to this main end That as you have learned to be Christians and to walk accordingly so you should increase in stature excell in strength and abound in good fruit more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie and import so much for no Tree can abound with fruit more and more except it have stature and strength to support and produce the same Ap. Now in the Apostles sense you as you are Christians are the Trees Grace is the sap your christian conversation is the good fruit in which you are to increase excell and abound more and more q.d. Tou have learned of us to become Christians you have received Grace to that purpose Now let your practife express what fruit you are to produce and that in great abundance then you are right These things premised and rightly understood afford us this Doctrine Doct. The Excellency of a Christian doth appear in his conversation in his increasing and abounding in good the more he doth increase in stature after the likeness of the image of Christ the more strength he doth gain in the habits of Grace and the more he doth abound in good works which is the fruit of his hearing and learning of his growth and strength in the habits of grace the more excellent he is Thus you have in this point the main drift of the Apostle and of all the faithful Ministers of the Gospel And in this point you have the Acts Object and Result 1. The Acts are increasing and abounding the word signifies both for the same word here translated to Abound is in the tenth verse next following translated to Increase more and more 2. The Object that which is good viz. Grace and the fruits thereof Grace both habitual and actual For as we are to increase in the habits of true saving-Grace so are we to abound in the Acts Works and good Fruits of those blessed Seeds and Habits of Grace in us 3. The Result of both is That this is the Excellency of a Christian viz. To be strong in the habits and rich in the good works of Grace And thus much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import also which is translated to Exceed 2 Cor. 3.9 And to Excel 1 Cor. 14.12 For as he that groweth and increaseth doth exceed another man in stature So he that multiplieth and aboundeth doth excel another in good works the Acts and Fruits of Grace Thus the point remains firm viz. Doct. That a Christians increasing in grace and abounding in good is his Excellency as well as his Duty True it is that he is bound hereto And as true it is that he is blessed herein this is the Apex of his Excellency the Top-stone of perfection and concludes in everlasting Glory in Heaven Now for the clearing of this so weighty a point I should use this method viz. To give you in some Scripture-proofs to confirm it Instances and Examples further to illustrate it Arguments and Reasons to strengthen it A view of the Grace which you are to increase in And also of those good works in which you are to abound And then descend to Application which afford us several Uses viz. Of Information Reprehension Exhortation Examination and Consolation
which our good works are directed must be good else spoil all The end crowns or shames the work Now the end of our works that they may be justified must be the glory of God 1 Cor. 10.31 Mat. 5.16 Let your light so shine c. The edification of our neighbour the discharge of our Obedience testification of our Faith 2 Pet. 11.10 answering of our calling in Jesus Christ Ephes 4.1 Escaping the punishment or sin and the destruction of the wicked obtaining the Glory of Heaven with many other subservient ends Ap. These things considered do clearly evidence to us That Works without warrant from the word of God how speciou soever they be in pretence and outward appearance as were the Ceremonies of the Jews so of Papists and superstitious persons to this day yet they are rejected for God is not pleased but with what himself prescribes We may not devise new things in Gods Worship as we please Where the Agents are Unbelievers and not accepted of God If the Tree remain uncorrupt so is the fruit and Ergo both are unacceptable Where there is no purging of our selves nor preparation to good works there cannot but be very many miscarriages When good works are not our business but fall in by accident or are inforced by some extremity as by sickness or death or when we begin too late when it is with us as with them Prov. 1.27 28 c. and Mat. 25.10 But we ne glect our opportunity whilest we may and lose all when we never make them our delight as we do other matters of natural concernment such as to eat and drink c. When our good works are for sinister base or bad ends As to be seen of men Pharisee-like Mat. 25.5 To devour widowes houses Mat. 23.14 or to act mischief To suit with the multitude and please the world as they did John 7.7 That hated Christ and persecuted the Apostles John 16.2 who thought it well done And some real good work may be done to this end To purchase our own pardon and peace with God as Papists and Patrons of Merit think they do though thereby they do frustrate the merits of the Lord Jesus for us In a word The ends of our works are many and that both good and bad as they are directed by the Agents and Workers of them But if they be not suitable with the Rules before expressed and that our works will not endure the tryal of the light as John 3.20 21. Whether they be of God or no. We have great reafon to suspect yea and to reject our own works as unacceptable and displeasing to Almighty God Thus much touching the Rules concerning our good works II. But now if any should say You have given us Rules for our works Quest But what are the works in particular in which we are so to abound Answ Good works are such as are performed by the grace of the holy Spirit out of a true faith according to the prescribt Rule of the Law to the Glory of God the certainty and assurance of our own salvation and the Edification of our Neighbour Wolleb p. 192. Polan p. 256. And these good works must be performed out of such a true faith by which we are sure that they are commanded of God and that both we and our works are pleasing to God through Christ Pol. 258. And for the names conferred upon good works They are called the fruits of the Spirit from their efficient cause Gal. 5.22 Ephes 5.9 The fruits of Faith from the instrumental cause The works of the Law from the form because suitable to it and from their quality good works and good fruits For their number for they are numberless extending to all the affections and actions of a regenerate man Wall p. 293. and to all those things prescribed by the moral Law of God about which such actions and works are conversant Bucan 334. So that for this I must only say as the Apostle doth conclude Phil. 4.8 Finally brethren saith he whatsoever things are true honest just pure lovely and of good report every vertue And every praise-worthy action enters into the list and helps to make up the number and measure of works that be good in the sight of God Bucan p. 333 334. As to the causes of good works they are many especially these 1. The principal efficient cause it God his Grace and holy Spirit who doth begin continue and perfect all our good works in us Phil. 1.6 2.13 He that begins will perform to the utmost And it is God which worketh in us both to will and to do c. For without him we can do nothing John 15.5 So then our good works are not the fruits of our own free-will as Pelagians Papists and too many others think 2. The instrumental cause is Faith which is the Root whence all good works do spring Gal. 5.6 For it worketh by love 3. The matter of our good works is our affections and our actions and all things about which they are conversant 4. The formal cause of them is their conformity to and agreement with the Word of God Psal 119 1.2 c. Deut. 4.2 Ezek. 20.18 19. Mat. 15.9 Else all is vain worship 5. The final cause or end of our good works is manifold and may be distributed into things referring to 1. God 2. Ourselves And 3. Our Neighbour In reference to 1. God His glory is the main end our due obedience to his Will and Command and our thankfulness for our Redemption and all other benefits are hereby testified 2. Our selves We do good works to evidence the life of our faith which else is dead being alone Jam. 2.17 Solitaria To get sure that we are justified before God for Bona opera sequuntur justificatos non praecedunt justificandos To make sure our Election to eternal life 2 Pet. 1.10 To exercise nourish and strengthen our Faith to adorn our Vocation to avoid temporal and eternal punishment that we may receive the Reward of well-doing freely promised by Almighty God Mat. 25.21 23. Well done good c. 3. Our Neighbour That we may be hurtful to none but useful and profitable to all to our power Thereby to edifie the faithful and to win unbelievers Wal. p. 260 261. As for the Species or particular kinds or forms of good works The particular actions so styled are very many yet you may distinguish or distribute them into three Channels viz. As works referring 1. To God 2. Our selves And 3. Our Neighbour 1. To God and so the whole worship of God and every particular branch of the same are good works whether they refer to the inward Worship of God as a right and true acknowledgement of God Love towards him Trust and Confidence in him by a lively saving faith and assured hope in him as also by Humility and Patience in the sence of his greatnesse and goodness to us even in our Afflictions The inward and outward worship of
and a little man a slender Tree may be very active and fruitfull yet every tree and man must attain to that fulness and perfection of stature allotted him by Nature and then they are of full growth Ap. So it is with true Christians the Trees of the Garden of God all have not the same measure of grace some have more some lesse as of faith hope patience and other perfections yet all must endeavour to a full growth unto a perfect man unto the measure of the stature of the fulnesse of Christ Eph. 4.13 Now this fulnesse of stature this high measure of growth doth refer to 1. particular persons as members or 2. the whole Church as the Body 1. For particular persons the members of the Church you must know that all are not of the same stature growth and perfection in godlinesse some are of one and others of another dimension Some are Babes in Christ weak Christians that must be fed with milk Others are strong and tall in perfections who feed upon strong meat having their senses exercised to discern both good and evil Heb. 5.12.13 14. Yet nevertheless this Disparity all have their growth and measure of grace proportioned for them though this measure or stature of a Christian in grace cannot be stated in this life because here we can never attain to perfection the babe hath his fulness and the strongest his wants other things attain to their Achme of Nature the top of perfection the Christians top-stone is in Heaven Ergo whilest we be here let us be still growing and learning to abound more and more 2. As this stature doth refer to the whole Body of the Church together Note That in Heaven every member shall be filled with perfection of grace and godliness and the knowledge of our Lord Saviour Jesus Christ and then the whole mystical body of Christ shall be compleated in Glory by the addition of every member in perfection To which end the Ministry is singularly useful to the end of the World Eph. 4.8 11 to 17. You do know the point under-hand the confirmation application of it the Uses are five all which are dismist but the last which I do now enter upon 5. Use is of Consolation the comfort cannot but be very great to all that find this growth and strength this proficiency and ability in themselves the measure of this stature in so large a proportion Each proof and Argument Instance and Illustration of the point cannot but fill them with abundant consolation and joy in the holy Ghost The very sense and conscience of well-doing is full of Comfort The experience of a well-grown Christian of his own danger and deliverance Conflicts Conquests besides the manifold promises of God to them that overcome that fight the good fight of Faith and run the Race set before them that hold out to the end and are faithfull to the Death Rev. 2.3 Heb. 12.1 2. Rev. 2.10 These are streams of comfort that refresh the souls of such with continual comforts that will never be dryed up so that to such light looks in at every crevise and joy at every loop-hole A window is opened into the Ark of their Breasts to assure them that the waters of Tribulations c are asswaged and a wide door is opened to them into the everlasting kingdom of the Lord Jesus Christ 2 Pet. 1.11 Therefore I need not speak much to comfort them that are thus abundantly comforted of God and endowed with such fulness 2 But this Use of comfort is especially intended to all such as write bitter things against themselves and deny their own mercies nevertheless that they haue much interest in the Comforts of God They are full of fears and doubts and are apt to object against themselves in this or the like manner 1. Touching this fulness measure and stature of perfection I fall so far short of it because of my corruptions and evils remaining c. that I do even despair of ever attaining to it 2. And as for growth I fear Grace decayes and Ebbs in me because I am not so affected and earnest in the pursuit of it and love of it as I have formerly been at my first conversion 3. Besides I do want that sense sight and feeling of Gods Favour and Loving-kindness which he usually bestoweth upon good Proficients as also of my own full assurance of salvation 4. Yea I am exposed to Satans Siftings Buffettings and Temptations as it befell Peter Luke 22.31 32 33 34. Mark it and Paul that indefatigable Apostle in the Work of Christ 2 Cor. 12.7 These and the like are the usual complains of very precious Christians Answ I answer 1. By way of concession that all this may be For God is pleased sometimes to withdraw his own presence and to withhold our assurance c. for special ends viz. 1. To make us see our own weakness in doing good or bearing evil how that without him we move as Pharoahs Chariots did without Wheels and when storms and troubles arise and appear as imminent we sink or deny as Peter did Mat. 14.30 and 26.7 2. To seek support and strength of him as Infants do to be upheld by the Parent or Nurse as David did Ps 51.12 and of which he was very confident Psa 27.14 c. and which God hath promised so freely Isa 41.10 Fear them not for I am with thee be not dispaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my Righteousnesse 3. To be more watchfull against occasions Temptations to sin ictus piscator sapit sayes the old Proverb the Fisherman that hath touch'd a Torpedo or Cramp-fish will be more wary afterwards and the burnt-child will fear the fire say we and he that hath hurt himself by a Fall will look to his Feet hereafter This is case and the end of Gods withdrawing his Comforts 4. For Correction as to David psalm 51.8 12 whose bones were so broken joyes so eclipsed you know for what that he prayed heartily to God to splint and to restore his joyes again 5. For tryal of their Faith patience c. as 1 Pet. 1.6 7 c. Thus the Lord dealt with Job Hezekiah c. See Rom. 5.3 4 5. Tribulation produceth patience Experience and Hope 6. For prevention of pride self-confidence and other-like sins Thus the Lord dealt with Paul 2 Cor. 12.7 Least he should be exalted above measure because of his Revelations the Messenger of Satan was let loose to buffet him c. v. 7 8 9 10. And thus with Peter Mat. 26.31.33 34 35. who was so very confident of himself that though all men yet he would never be offended but would rather die with then deny his Master 7. To work in us Commiseration and pitty towards others that are fallen Not to insult over but to help and restore such persons Gal. 6.1 2 3. if a man
wrath Psalm 112.10 The wicked shall see and grieve and perish and melt away the desire or Hope of the wicked shall perish Such hopes are like dust or chaff fome or thin froth smoak that is soon dispersed or a Guest that stays but a day saith the wise man Eccles 5.14 Or like an unfaithful man in time of Trouble a broken tooth and a foot out of joynt Prov. 25.19 saith Solomon Ap. Should I bring these things down to our times when should I end and conclude this Subject For how many did hope that upon the death of the late King both Name and Thing King and King-ship hath been dead for ever and that either Anarchy or Tyranny Stratocracy or Oligarchy c. viz. the Rump should have domineered over us for ever And that King Kingdom Settlement or Free Parliament conducing thereto should never have appeared more Others had better hopes and now God hath decided the business You know the point from this helmet of salvation viz. Doct. A Christians hope of salvation is to him an helmet which he must take and make use in this spiritual Warfare This hath been explicated confirmed and applyed in part The first Use did reprove doubtful and despairful persons The second Those that hope in the Creature in humane inventions or in their own Merits And thirdly The vain hopes of evil men in and after vain or evil things Instances of which are innumerable 1. Balaam 2. Abimeleck 3. Ahab 4. Zimri 5. Athaliah 6. Sennacherib 7. Israel hoping in Egypt 8. Those Covenanters with death and hell And 9. Those Husbandmen in the Gospel who slew the Heir and did seize upon his inheritance hoping they had much advantaged themselves thereby Mat. 21. whereas indeed they utterly undid themselves by so doing as it is evident to this day 1600. years since These nine Instances were propounded unto you with a brief Application to these times and expression of the righteous Judgements of God against such sinful and ungodly hopes Thus far I have proceeded I do now descend to the Uses of Examination and Exhortation which you may conjoyn together for brevity sake The second and third Use of Examination and Exhortation is A Christians hope of salvation a helmet then try and examine your selves what Use you make of it You have heard it opened in the Causes and Effects of it c. 1. Now do you importune God much for this Grace of Hope he is the Donor of this and every perfect gift He is the Fountain of all good and to him we must have recourse 2. How do we cherish Faith the Root and Instrumental cause of this Faith is a principal grace as you have heard Then use all means to strengthen it and starve it not 3. Doth our hope of salvation make us act the more strenuously and vigorously For the 1. Glory of God from whom we expect salvation according to what we pray for Orat. Dom. Pet. 1. hollowed be thy Name Glorifie him in all things Ap. How can we hope for such honour from him whom we wilfully dishonour daily Be you exhorted and perswaded to mend what is amiss in this particular 2. And for our own Salvation in the way of it and in the pursuit of whatsoever may further the same Ap. These are the final causes and ends of your hope do you answer them 4. Hope it is Spes piorum and is appropriated only to the godly See that you be such these are the proper Bottles fit for such Wine The wicked have no hope being without God in the world Ephes 2.12 1 Thes 4.13 5. What are the Objects of our hope Is our hope fixed upon God Christ his Word and his Mercy Goodness and the manifold benefits Veniae Gratiae Gloriae of Pardon Grace and Glory the fruits of his Mercy and the streams of that fountain of living water For the Mercies of God fail not Ap. Do we esteem the fruition of these the greatest Blessings or is our hope set upon the world the pleasures profits and preferments of the same 1. Sensual and sinful pleasures are as much as some Epicuri de grege porci Epicures and others do hope for 2. With others Gold is their hope and gain their godliness Job 31.24 He did not so And Mammon their God Mat. 6.24 3. And the Glory Pomp and Preferment of this world have caused many to fall down and worship the God of this world This our Saviour refused 6. How are our minds prepared 1 Pet. 1.13 and our lives purified 1 John 3.3.1 To entertain such a perseverance as is required of us viz To hold fast our confidence and rejoycing of hope firm and stedfast unto the end Heb. 3.6 14. And 2. Such a full assurance of Hope unto the end as is expected and desired by us Heb. 6.11 which must be accomplished by diligence Faith and Patience not slothfulness Ap. We must be at pains to reach this Assurance and great diligence must be used to keep it free and full without anxiety and doubting Let this be your work 7. What effects have this our hope of salvation wrought and produced in us Are we hereby taught to be more heavenly minded Are our hearts there where our hopes are And are we more conformable to heavenly conditions and qualifications there is perfect Peace Vnity Amity Love and Concord all in agreement and one God and Father over all who is infinitely good Ap. But we on earth have had many Masters none of the best and amongst our selves are full of Fractions and divisions Machiavels wicked rule hath had great power influence and prevalence with us for many years viz. Divide impera which hath been mightily acted by a Jesuited party Divide and Rule We have more resembled a wilderness of Bears and Lions Wolves and Tigers rather then a Paradise of God a place of peace where the Lion and the Lamb lye down in peace together Isa 11.6 to 10. and 65.25 We have broken one anothers heads and hands and hearts and Estates and how all things have suited with this Helmet of Salvation I leave to wise experienced Christians to determine Tantaene animis coelestibus Irae Great anger among heavenly minds was strange to Heathens The good Lord mend it now among Christians 2. How much more humble are we then formerly This is a valley of grace Capsula virtutum a Cabinet of vertues the first step to heaven to which God gives his grace and then adds Exaltation Ap. Yet how few have and embrace this 3. How much Self-denial all in reference to the things of this world hath this hope wrought in us Who denys himself the more in respect of dishonest gain Or willingly restores things unlawfully gotten We hope for heaven yet we would willingly hold the worst gotten goods on earth Ap. How these things suit I know not 4. What Patience upon earth in bearing Afflictions and Injuries Hath our hope of heaven wrought in us 5. And lastly What