doubtings 2. Charity encreaseth either intensively by our more fervent affection to God and to our Brethren Or extensively by doing good to more and more and more abounding in works of Mercy Ap. And this encrease of Faith and Charity is a sure Argument of our sincerity in both and of our proficiency in Christianity 3. I need not multiply more instances of this first sort For Solomon long since hath stated the case Prov. 1.5 7. Ishmang Chacam Vejoseph Lekach A wise man will hear and will encrease learning But fools Evilim despise wisdom and instruction In which words Solomon doth stamp this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an exact Character upon the head of a wise man that he will improve himself in good as here and that all such and only such are truly wise Whereas E contra those that neglects this course he concludes to be Evilim simple stubborn self-conceited and incorrigible fools for so the Word signifies And thus we have as many instances of good proficients in Grace as there be wise men in the World 2. But now to instance on the other side of them that be non-proficients Dwarfs in stature and barren of good Israel of old is a most sad Example for what abundant meanes did God use of old to bring them to this viz. but to learn how to walk and to please God and to abound therein and how crosly did they move against all and grew worse worse God gave them Oracles and Miracles his Word and Rod Prophets his Messengers in abundance whose paines and industry was indefategable never wearied yet still they went backward and to do good they had no knowledge They despised the Word mocked and misused the Messengers of God until his wrath arose against them and then as they had turned off him and all the means afforded so he turned off them and brought Enemies upon them that did ruine and destroy them without mercy 2 Chron. 36.15 16. to 21. They persisted in all manner of evil and stuck not to say that they were delivered to do all those abominations before-mentioned and yet thought the formality of this that they were the Temple of the Lord must bear off all Jer. 7.3 4. to 11. Yet more Nevertheless of the means offorded them to make them better they became worse then Sodom and Gomorrah and Idolatrous Samaria Ezek. 16.49 50. whose sins were pride intemperance idlenesse uncharitablenesse prophannesse uncleannesse This was Israels Condition they were very evil proficients in good nevertheless the great means afforded them to the contrary But hath Israel no fellows I am sorry to say it yet I must say the Truth I fear England is too near a parallel with Israel in these things We as they have had Oracles yea and Miracles too of late viz. In the Return of the King c. the Word of God hath been continued to us all this while though the Rod of God the worst of Rods viz. A civil War hath been upon us almost 20. Yeares yet how bruitish doth England in general remain even as they despising the Word of God mis-using his Messengers c. 2 Chron. 36.15 16 to 21. till wrath c. Look among all sorts of all Ranks and Qualities How much more piety and peaceablenesse humility and charity temperance and sobriety self-denial and heavenly-mindedness shall you find amongst our Nobility and Gentry then heretofore Nay are they not more prophane and contentious proud and uncharitable not to say cruel yea as intemperate and licentious or deboisht more self-seeking and earthly minded then ever as if no future or further felicity were to be expected in another Life Is not this in effect to say as they We were sure delivered to do all these abominations Jer. 7.10 Were not the sins of Sodom pride intemperance idlenesse uncharitablenesse prophanenesse and abominable uncleanness Ezek. 16.49 50. and is there no such thing to be found in England It were happy if there were no such thing to be found with us among them of Eminent Rank and Quality But as they bare off all with the formality of the Temple of the Lord. Ap. So ours with a little formality in the profession of Religion think to scape free from the blame of Abominations though they be as many and as bad as theirs mentioned Jer. 7.4 8 9 10 ult who did steal murther commit Adultery c. But to leave our first Rank amongst whom many of these things are too frequent and familiar Come we to the Clergy as they are commonly called or Ministry of England which have suffered much these times and for the Stars of the first magnitude as they esteem themselves our Bishops Tell me how much less pride and Lordliness neglect or disdain of their Brethren that are of the same profession with themselves shall you finde then formerly Or how much more meekness and humility care and compliancy with their Brethren for the Churches common good and Well-ordering of all things in the Church according to the mind of God and Rule of his Word then formerly And for other Ministers in particular Congregations How many can you finde that are more diligent in their duty more studious of the good of souls more tender and gentle kind and loving to their people that by all means they may gain some more fouls to God then before And for the Commonalty of England They have smarted sharply and have seen the face and fruit of confusion c. Yet how few shall you find less factious and seditious or more pious and peaceable friendly or neighbourly in their ordinary Conversation with others then heretofore Oh how well were it with us all if the Word and Rod had so kindly wrought upon us that we had learned to know the day of our visitation Luke 19.44 That it be not with us as Isa 10.1 2 3. Thus you have the point viz. That increasing in grace and abounding in good is a Christians Excellency as well as duty This is the drift of all the Scripture the whole Word of God and this is the main end of all the gifts and works of the Ministry For this you have had some Scripture proofs to confirm it and some instances for the further illustration of the same I do now descend to the Arguments and Reasons to strengthen it which is drawn from God the person in whom this Grace and growth is proficiency in it self Grace in it self and the event or effect of this growth and fruit Increase and Abundance 1. God this is the end of all his husbandry cost and care of us for whether he do plant or prune plow or sow weed or water feed or physick us as Husbandmen and Parents do as occasion serves all is to this end that we encrease and abound in good John 15.2 1 Pet. 2.2 Milk Meat and Medicine are all for the health and growth of the Child and if we be fruitfull we shall receive a blessing with that Earth Heb.
Principalities c. do here upon earth with various strength 2. And amongst them there may be several Orders and Ranks as Belzebub the prince of the Devils Mat. 12.24 Luke 11.15 Ap. As there is also Inter bonos Angelos amongst the Holy and Heavenly Angels of Almighty God as Cherubim and Seraphim Angels and Arch-angels Zanch. in Eph. p. 660.661 Ezek. 10.1 Isa 6.2 Michael and his Angels Rev. 12.7 Above the head of the Cherubims c. I saw a Throne above the Seraphims The several particulars of these three verses viz. the 10 11 12. might well afford us many useful Observations or Points of Doctrine all which I shall bind up together in one general viz. 2. A Preachers Doctrine extends to all persons and all Duties of a Christian but it urgeth presseth and justifieth most upon the most necessary ' Truths that they may take the deepest impression verse 10. 1. As our Apostle doth here who closeth this Epistle with this necessary Doctrine of Christian Courage This is from the word Finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod Reliquum est 2 So the Apostle St. Peter also having written of divers things he collects this second Epistle with the Doctrine concering the end of the world and the use that we should make of it 2 Pet. 3.3 7 10 11 12. Though Scoffers did deride it 2. Christian Strength and Courage is very needful and useful to every child of God From the word be strong v. 10. 3. No strength or courage can hold out and prevail without the Lord and His Aid and Help and Assistance From In the Lord and in the power of his might v. 10. 4. A Christian hath need of a compleat spiritual Armour that he may be armed not only in one or some part only but in every part all over capite a pede as we use to say from head to foot From Put on the whole Armour of God verse 11. 5. Many are the Methods Ways and Wiles of the Devil to do mischief From That ye may be able to stand against the Wiles of the Devil 6. Doct. Eviol concupiscence and corruption within us and the world without us are very great enemies and always to be resisted But the Devil is the most dangerous Enemy of all and most diligently to be withstood For He 1. Kindled the fire of Concupiscence and Corruption in Eve c. 2 And he is over ready to act and inflame the two former Enemies within and without us to work and effect our Sin Shame and Destruction Lust within and the world without insnare us by his means From We wrestle not against flesh and blood but against Principalities against Powers against the Rulers c. against spiritual wickednesses Verse 12. 7. The Devil is a great Usurper of Authority and he acteth as wicked Rulers do who are his Instruments to pervert and destroy both in earthly and heavenly Things 1. In terrennis humanis In the darkness of this world i. e. In the state of Ignorance Sin Death and Confusion which are the Rulers and do reign in this World 2. In Caelestibus Divinis 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. 2. In the best of Saints whose Conversation is there Phil. 3.20 3. And the holiest duties and performances which he is most bent to hinder and hurt by manifold Injections Seductions and Temptations Take a Review of all these in handling the thirteenth Use wherein the three former Uses are Epitomised and in the main Point of the thirteenth Verse all these except the first Doctrine may fitly be toucht upon The Apostle having thus prepared for the acceptance of his good Counsel in a matter of so great concernment both from the 1. Necessity of it 2. and great danger attending us if it be neglected Upon due consideration of all the Premises in the 10 11 12. Verses 1. The Apostle doth infer and repeat or reiterate in this 13. Ver. His general Exhortation propounded in the 11. Verse before Wherefore take unto you the whole Armour of God c. Which Exhortation he concludes also with another Illative verse 14. Stand therefore 2. And the end why he doth thus enforce it is That ye may be able to withstand in the evil day and having done all to stand Stand therefore i. e. Couragiously Resolutely Stoutly Constantly Vigilantly and Victoriously against these Enemies Exp. 1. You know what it is to stand which doth not only signifie the Gesture of the body but also the Intention of the Mind to attend and resist as occasion is 2. In the Evil day Not evil in it self for so it is good but in respect 1. To the whole time of mans Life because it is always obvious to Manifold 1. Corruptions And 2. Tribulations Perills and Dangers 2. The time of Satans being let loose as it were to go about to infect or vex the Church with Errours and Persecutions As it befel 1. Job all his days were evil because no day but had his trouble But especially that day was evil when Satan was permitted to try Him to the utmost in his Goods Children and in his own Body 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 which never yet wanted sad Times It being the Churches Lot to suffer Affliction and Persecution But especially their Days were evil yea the worst of Days when she was afflicted beyond measure By 1. Tyrants 2. Antichrist 3. Perverse and persecuting Hereticks Proverbs 15.15 All the days of the afflicted are evil saith Solomon Thus the Apostle in this thirteenth Verse doth repeat and insist upon his former Exhortation Verse 11. Which is here 1. Inferred with a double Illative viz. in the Beginning and End of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo. 2. Fortified or preessed with a three-fold Stand in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may Withstand Stand and Stand. 1. Implying the Courage and strength before mentioned Verse 10 11. To withstand such Enemies Stand in such conflicts and to stand victorious in the end 2. And pointing to the evil day i. e. the day of Temptation Persecution and Tribulation which the Church doth endure and undergo in respect of the manifold Enemies before named and the manifold Evils by them occasioned and inflicted Intus foras within and abroad from Time to Time No marvel therefore though he doth invite us thrice to Stand viz. 1. Stand as Christians and as a part of the Army to withstand the Enemy whether you be 1. common Soldiers Or 2. Leaders and Commanders being designed to such or such Imployments either in the Church or State 2. Stand constantly in your condition and Station Be sure to
2. But also to infuse Courage and strength into the Souldier and enable him to fight valiantly strenuously and victoriously And who would not be so armed This made the Worthies of old Heb 11.34 To become so valiant in fight c. and to overcome all Miseries 1. Job 2. David 3. Daniel c. all acted with this Armour invinceably 4. The Church must have all this that she may be able to stand and withstand c. Great atchievement had need of Courage Strength and Armour and we are too apt to be discouraged and terrified with difficulties and frailty c. Reas Because Nakedness cannot stand before armed strength 1. For Instance 1. Upon Israels Idolatry the people were naked Exod. 32.2 21 25. i.e. without the arms of Gods protection 2. Upon Achans trespass Israel the Church flyes runs Josh 7.8 and turn their backs c. See verse 11 12 13. And no marvel for thereupon the Lord went not with them Ergo they could not stand against their enemies Such cast away this Armour disarm themselves and how can they stand against such potent adversaries 5. Against the Wiles of the Devil and that because Reas 1. These are very many and who can know them He hath his snares 1 Tim. 3.7 2 Tim. 2.26 i.e. Heretical Doctrines and vitious provocations Annot and 2. Depths Revel 2.24 as of Jezabel c. which teach and seduce to fornication uncleanness c. and who can discover or search into the bottom of them 2. Besides he hath various instruments 1. Seeming friends Psalm 55.12 13 14. It was not an enemy 2. Domestick Servants Psalm 41.9 John 13.11 as Judas 3. False brethren 2 Cron. 11.26 Gal. 2.4 usually in former times 4. And can transform himself and his Ministers into an Angel of Light 2 Cor. 11.13 14 15. Either by 1. such a shape or 2. Pretending piety Mat 4. So his Ministers By a 1. Fair out-side of carriage and 2. Specious pretences of piety c. 6. And the mighty opportunities assalts and temptations of Satan Reas Now because Satans assaults are so strong violent and impetuous as appears by their prevalency at some time over 1. Sampson by a Delilah 2. David in matter of Vriah and of numbring the people 3. Solomon to an infamous Polygamy and Idolatry 4. Yea and St. Peter that resolute Apostle as to make him deny his Master 5. And others for the faults of the Saints in all ages do evidence this We had need therefore to be very well provided for if at some times and in some cases he hath foiled such Champions and Worthies as are above named Have not we that are so weak great cause to mistrust our selves and carefully to provide that we be not vanquished by him All this provision the Church had need to be furnished with against the the Wiles and Assaults of 7. Many and such potent enemies as Satan his Army Adherents and Instruments are For as God Angels and Stars and Abrahams Off-spring are said to be innumerable as many other things also are said to be So may we also say of Evils Devils with David Psalm 40.12 that they are innumerable as the name Legion doth import Like the Philistines huge Army against Israel which were as the sand on the sea shore in multitude 1 Sam. 13.5 And they that are to encounter with such a company had need to be well provided 1. Those mighty Giants Aushehashem of the old world Gen 6.4 before the flood 2. Those Nimrod-like Hunters the Builders of Babel after the flood Gen. 10.8 9 10. 3. Those Anakims and Zamzummims those Giant-wicked men Deut. 2.10 11 20. as their names import as tall in Evil as in stature 4. And those mighty Armies of 1. Ethiopians and Lubims in Asahs time 2 Chron. 14.9 2. Moabites and Ammonites in Jehoshaphats time 2 Chron. 20.3 And of Assyrrians in Hezekias time 2 Chron. 32. and all of them so furiously bent against the people of God to destroy them are yet as nothing in comparison of Satans huge Army against the Israel the Church of God to devoure and destroy them all And as the Devils name may well be called Legion because they are many Mark 5.9 15. Luke 8.30 So also is he mighty strong and exceeding powerful and is therefore styled by divers names which import as much viz. The 1. God of this world 2 Cor. 4.4 i.e. of Unbelievers which lye in wickedness 1 John 5.19 2. And Prince of the same John 12.31 and 14.30 and 16.11 and of the power of the Air Ephes 2.2 Because 1. Of his power over and efficacy upen wicked men he being the spirit that worketh in the children of disobedience Ephes 2.2 and 2. The observance and obedience which they do so readily perform to him again and 3 Tyranny which he exerciseth upon the godly to the utmost so far as God doth permit and lengthen his chain of false Doctrine viz. the Devil and Mahomet in his Alcaran introduced sinners and Sects to devour Religion 3. Angel of the bottomless pit 4. King of Locusts Rev. 9.11 5. Great Dragon the old serpent called the Devil and Satan in the Heathen Roman Emperors the Seducer of our first Parents Accuser of the brethren and the Adversary of Gods Church Rev. 12.9 6. Roaring Lion continually seeking whom he may devour 1 Pet. 5 8 9. Pope or Turk or any other instrument or means imaginable to devour and destroy the people of God All which to add no more Names besides the titles given him in the verse before the Text viz. Principallities powers c. do argue an irresistable strength which none can prevail against except he be aided by the powerful omnipotent hand of God And further the Church had need to be thus provided because he doth invade and storm 1. Within us by 1. Inflaming Concupiscence and 2. Secret evil lusts which he doth light or kindle by that tinder and 3. Acting in our best Services and Duties to pervert them to evil by withdrawing our mind See James 11.3 14 15. For the Lust conceives the Will consents to and delights in which produceth acts and deeds nay Who can enumerate the actings and operations of the evil Spirit even within us to our exceeding great prejudice and hindrance in good 2. Without us a thousand ways by objects allurements and violent temptations By the wicked of the world whose scoffs and discouragements whose oppositions and persecutions do clearly evidence that he leaves no means unattempted whereby to ruine us By both these ways doth Satan work mightily 1. He kindleth the first fire of concupiscence and corruption in Eve to eat of the forbidden fruit Gen. 3.1.4 5 6. 2. And he it is that stirreth up the wicked to persecute the Saints of God Dau. 7.21.25 as Babylon Antiochus Antichrist did in their times yea he is ever ready to act both these Enemies viz. 1. Lust within and 2. The world without as to effect our sin shame and destruction ☞
art now hungry which doth not befall to God nor the son of God But I will grant that thou art so Then turn these stones into bread for God can change the nature of things at his own pleasure But if thou canst not do this thou art neither God nor the Son of God 1. Mark how the devil strikes at the Deity of Christ and at our Faith by raising such a doubt Answ But mark now the Answer and Resistance of Christ to this Temptation 1. He doth not say I am God and so drive him away 2. But he takes up the sword of the spirit Deut. 8.3 and therewith drives him away for having granted that Bread and bodily food is the usual remedy against hunger Yet saith our Saviour There is no necessity for me to do so For if I be the Son of God know thou That God is not bound to support by bread only as Nature is and men are by the ordinary way of provision Ap. But he hath many other ways and means to sustain and nourish us withall Though here be no bread yet know it is not Bread only or other ordinary food that doth nourish any man but by Gods appointment of it to that end and blessing upon it Besides God can support and supply us miraculously He can nourish us without any food or put the vertue of food into other things and can make poyson to be both meat and medicine Mark 16.18 and Ergo Vpon him will I wait saith Christ and so let us do also Exit Satan he hath done with this shape and this Temptation 2. The Devil acts the part of a seeming Saint a devout Zelot He will go next to the holy City and try what he can do there He taketh up Christ and carrieth him as Gods Spirit did Philip Acts 8.39 He caught him away Doct. Mark what the Devil can do if God permit he can carry away wicked men quick into hell And wonder not that Christ suffered the Devil to carry him who suffered his Instruments to crucifie him When he had brought Christ thither he sets him upon a Pinacle of the Temple a place as fit as dangerous to serve his turn to tempt our Saviour The City the Temple all here minded men of piety of the true worship of God and here the Devil will turn Deceiver and because Christ had foil'd him with Scripture before he will cite Scripture too and perswade Christ to leap down upon the Reason alledged in Psalm Psal 91.11 12. Doct. Note 1. We must take heed of Temptations in the Church in holy places and duties in great Assemblies as well as in the Wildernesse The Devil did not cast Christ down but bid him cast himself down Doct. Note 2. The Devil may tempt and perswade to evil he cannot compel Hoc tantum pertinet quod egit in principio Seducere c. Iraeneus The Devil cites Scripture but withal he adds and concealeth at his pleasure viz. Cast thy self down and to keep thee in all thy ways misinterpreteth and misapplieth averteth all as impious Hereticks his Disciples do Mendacium abscondens per Scripturam quod faciunt omnes Haeretici saith Irenaeus Note 3. That no Temptation of Satan is more pernicious and dangerous than that which is coloured with misapplied Scripture and shew of sanctity But beware the Devil and his Ministers when they are like Angels of Light 2 Cor. 11.14 15. Ap. Thus the Devil perswaded Christ to tempt God hoping to find him either to be an Imposter if he received hurt by the fall or the Son of God by preserving himself in the fall Answ But mark how Christ with the same Weapon this Sword foils him again by producing a general prohibition that concerneth all men Deut. 6.16 Ye shall not tempt the Lord q. d. It becomes none to tempt God much less him whom I know and thou doubtest to be the Son of God ☞ And then is God tempted when ordinary means are neglected besides and against the Counsel and Warrant of Almighty God Ap. And so should I do if neglecting the stairs by which I may descend with safety I should Sponte non jussus a Patre solum aâ—te provocatus praecipitem me dare vellem freely at thy provocation without my Fathers command cast my self down head-long Exit Satan the second time 3. He acts the part of a mighty Monarch and will try what great gifts will do and they use to do much Deut. 16.19 1. He takes him up into an exceeding high mountain a fit place for ostentation and to take the prospect and view of many excellent Things 2. There he shews him all the kingdomes of the world and the glory of them i.e. The Excellency Riches Splendor Beauty and whatsoever is admirable in them and these he presents to Christs senâ—es by Vision at least else he could not do it 3. All these he impudently claims as his own and in his power to dispose of promiseth to give them all to Christ 4. His only demand was Prostratus adora me do but fall down and worship me and all shall be thine Ap. A dangerous tentation and made up of lies and mischief how thâ—nk you would such a Promise have prevailed with many a Worldling Doct. Note That the glory of the world is a choice bait of the devil to catch and ensnare mens souls But mark how Christ doth answer this his most abominable presumption 1. To his Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abi Satana Get thee hence Satan be gone blasphemous Devil This he spake with such Authority that he durst stay no longer 2. Then to his Temptation he takes up the same Weapon the Sword of the Spirit as before and out of those Scriptures Deut. 6.13 and 10.12 20. and 13.4 which Christ citeth thus Thou shalt worship the Lord thy God and him only shalt thou serve Thou thinkest that if I do not worship thee then I am the Son of God but if I do then thou knowest I am not the Son of God Be gone Devil and know you that it is an universal Precept and Command upon every Creature To give divine honour unto God their Creator Ap. Thus the Devil by a threefold Temptation tryes to know who Christ is whether the Son of God or not and when all is done he is forc'd to be gone as wise as he came to him without any satisfaction Thus did he do by Christ viz. He did act as a friend in the wilderness or divine in the Temple a mighty Monarch in the world with great promises but prevailed not Ap. And if he did thus by our Saviour what will he not do by us he will try all his wiles and shapes Hence is the great difficulty of our right using welâ—ing arming this weapon well against him For sometimes he acteth as the Prince of Darkness then as the red Dragon as an Angel of light one while he tempteth to desparation then to presumption now he frights with Terrours the
5.13 14 15 c. Is any afflicted let him pray Again is any sick let him take the like course prayer will save them Hence the Apostle exhorteth 1 Tim. 2.1 That first of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obsecrationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postulationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratiarum Actiones 1. Supplications against evils 2. Prayers for good 3. Intercessions for others 4. And Thanks be for all 1 Kings good or bad Jer. 29.7 All these must be made and performed and that for all men i. e. All kinds of men Jewes Gentiles Bond Free Believers Infidels Friends or Foes Great men or mean ones publick and private Or all sorts and manners of men howsoever qualified or conditioned Especially for Kings 1. Because the most eminent and highest in Authority upon the well or ill management of whose Government much of the safety or danger of the Church Nation doth depend 2. If they be not so good men as we could wish them yet we must pray for them as Israel in captivity was to do for Babylon though not out of any special affection to such a State Yet in regard of our own interest and share in the common Rest and quietness of a Nation In which as in a Vessel wherein we are all Embarqued Jer. 29.7 Thus are Supplications and Prayers c. to be made for all Men. II. Of this you have a Cloud of instances a multitude of Examples that have led us the way in this practise of Prayer viz. Patriarchs Prophets Apostles and others mentioned in Scripture have been abundant in prayers both for themselves and others a few Examples may suffice instead of many David prayed seven times a day Psa 119.164 and praised God Daniel thrice Dan. 6.10 as also David did Psalm 55.17 Neverthelesse the great danger he was in by a Decree Anna served the Lord with fastings and prayer night and day Luke 2.37 continually as occasion was offered And our Saviour himself withdrew himself from other company and spent whole Nights in prayer to God besides his ordinary and daily Devotions Luke 6.12 to teach us vigilancy and perseverance in prayer Oh what should we do in this kind for our own Salvation seeing Christ hath spent whole Nights in prayer for us Ambrose in Luke l 5. c. 6. And how should we bewail our backwardnesse and sluggishness hereunto and herein And to this viz. To our frequent and fervent prayers we have as many promises performances in manner as we have Precepts and Presidents Commands and Examples Take a few Psalm 91.14 15. Because he hath set his Love upon me therefore I will deliver him and set him high he shall call upon me and I will answer him be with deliver and honour him Mark how love to God and prayer to him are conjoin'd and God enables us to pray and then answereth us Esay 65.24 Before they call I will answer and whiles they are yet speaking I will hear i.e. and I will be more forward to grant then they to crave more ready to answer then they to ask And did not God do thus by David Psalm 32.5 I said I will confesse c. and thou forgavest the iniquity of my sin David was in the Future God in the preter tense Daniel 10.2 Daniel was mourning three full weeks an Hand touched him c. and told him that from the first day c. his words prayers were heard This was a good Hand of an Angel or Seraphim at the least Esay 6.6 7. and how good is that God who putteth forth such an Hand for the strength encouragement and comfort of his servants And that prodigal Son Luke 15.18 He is resolving to go to his father to submit and ask mercy the father saw yet a great way off had compassion ran and fell on his neck kissed him the Father made more hast to meet him with mercy then the Son did to seek it And are not these great encouragements to this Duty and is it not thus ever Before the time cited to you Daniel was praying c. and whiles he was so employed the Angel Gabriel flies to him with an Answer Dan. 9.20 to 14 So Acts 10.44 while Peter spake the holy Ghost fell on all them that heard the Word yea when he began to speak Acts 11.15 Christ hath confirmed these Promises of God with Amen Amen John 16.23 Verily verily c. Whatsoever ye ask in my Name c. So that you may make the case general which you have Psalm 34.4 5 6. I sought the Lord and he heard me and delivered me from all my fears c. This poor man cryed the Lord heard him and saved him out of all his troubles Thus every prayer-full man To these Precepts Presidents and Promises c. you may add Reasons and Arguments in respect of I. God himself because he is the God able to save and he alone 2 Kings 19.15 to 20. Thus Hezekiah prayed and mark the answer and the successe he had v. 2 of to 37. So David Psalm 63. throughout O God thou art my God c. Because he is good and ready to forgive and plenteous in mercy unto all that call upon him Ps 86.3 4 5. to 11. This is the Nature of God Thou art good and dost good saith David Psa 119 68. Ergo we pray as he Arise for our help and redeem us for thy mercies sake Psalm 44.29 He is a God in covenant with us by a covenant of Grace Ps 89.3 I have made a covenant with my chosen c. Therefore we have recourse to him saying with the Church Esay 64.9 Behold we beseech thee we are all thy people II. Our selves and our own Estates How do our manifold wants in both 1. Spiritual and 2. Temporal Things which are continual call upon us for this Duty 1. In respect of temporal things how many miseries and sorrowes doth poor man meet with that all may say as David did Innumerable evils have compassed me about c. and I am poor and needy Ps 40.11 and have need therefore to pray as he there v. 11.13 17. With-hold not thou thy tender mercies from me O Lord c. 2. But if we have the affluence Abundance of all earthly blessings how soon may the Arm of strength be dryed up as Jeroboams was 1 Kings 13.4 and all things else turned and changed in us Our wisdom into phrensie or folly or bruitish madnesse Ahitophel 2 Sam. 17.23 Nebuchadnezzar Dan. 4.31 33. and our best perfections turned into defects sight into blindnesse hearing into deafnesse memory into forgetfulnesse c. health into sicknesse wealth into want plenty into scarcity when God doth break the staffe of Bread Ezek. 4.16 By either 1. Preventing us of Bread Or 2. Changing the vertue of it and other food so that we shall eat and not be satisfied Hos 4.10 peace into trouble and life into death and if all these be
will bring him to an untimely End in despight of all his Friend and indeed none must or can hinder it ☞ Annotations upon this miraculous support to the Emperour from above the Poet Claudiam wrote those Verses though no Christian O Nimium dilecte Deo cui Militat Aether Et conjourati veniunt ad clasfica venti Englished thus O Gods belov'd whom power Aereal And winds come arm'd to help when thou dost call Sure thou art much belov'd of God to whom the ayr and winds bring ayd against thine Enemies or come in with ayd c. These Verses are variously cited by several Authors See August de civit Dei l. 5. c. 26. with L. vives Comment Alsted Theol. Cat. pag. 732. Simps Hist. Cent. 4. p. 67. Ap. In the end of these before-named and their violent deaths Observe what may be expected by such but the usual End of Traytors Tyrants and Vsurpers and what mercy should be shewed unto them more then to those Husbandmen who conspired together saying This is the Heir come let us kill him and let us seize on his Inheritance that shall be ours and thereby we shall be rich Mat. 21.33 Mark 12.1 Luke 20.9 But how long did they hold and enjoy the Inheritance and what was the end and final event of this Conspiracy c. the Lord of the Vineyard came ere long and miserably destroyed those wicked men and did let out his Vineyard to others This must be the End of wicked and Blood-guilty men Have we had none such in this Nation within these twenty Years and could they think that it was so often written in vain that the spoylers of others must be spoyled themselves Esay 33.1 Eze. 39.10 Habak 2.8 and they that take the Sword in unjust Quarrels and wit hout a just Calling according to the Ordinance of God shall perish with the Sword saith our Saviour Mat. 26.52 yet Peter drew his Sword in a very good Cause one would think Causes of War had need to be well examined before Men fight spoyl and kill else there will be a retaliation of such things Jer. 25.14 God will Recompence men herein and with what measure men meet to others it shall be measured to them again Mat. 7.2 For he that leadeth into captivity shall go into captivity or be led by others he that killeth with the Sword must be killed with the Sword In the mean time here is work for the prayers the patience and the Faith of the Saints Rev. 13.10 ☞ These things may encourage us to be unwearied in prayer For faith patience and prayers work wonderfully still as in former Ages on the Churches behalf and have we not lately had experience of it For do we not think that prayers had not the most powerful Efficacy in the great Alteration who God in much mercy hath made in our Land in May last An. Dom. 1660. Yea and that besides and beyond any other military Force in reducing the King Charles the Second so many Years banished and the Ancient Government of the Kingdom so long and so miserably oppressed and spoiled by cruel and wicked Usurpers and that contrary to the cursed intentions of so many and beyond the very hopes and expectations of all men in so strange a way Quest And why did God do this but to verifie and justifie his manifold promises to Kingdomes and Nations in that case so frequently Sol. All which you may sum up in that short Sentence of the Psalmist Psa 34.6 with the variation of one word This poor Nation cryed and the Lord heard and saved or delivered us out of all our troubles Sit Deo Gloria Thus you have had the Uses of Reproof to sundry persons and of Exhortation with divers Motives to perswade us thereto To these I shall subjoyn some Advertisements and Directions concerning Prayer and so conclude this Subject and close up this Text. I. You know what prayer is viz. A making known of our Requests to God in every thing by Supplication c. conjoyn'd with Thanksgiving Phil. 4.6 And this may be done Mentally or Vocally by Ejaculatory Expressions or studied Petitions upon a sudden or at a set-time privately or publickly as the present necessity occasion or opportunity of the Affair doth require and will permit II. Who must pray I answer All persons out of duty to God the Great Creator and bountifull Benefactor of all things of men in a special manner Psalm 8. Acts 14.17 Hypocrites within and Infidels without the bosome of the Church all may and must pray thus out of duty and sometimes they may perform it successefully as Ahab 1 Kings 21.27 Those Marriners in a storm Jonah 1.5 though Heathens and the Ninevites Jonah 3.8 But the Elect of God pray only effectually and to purpose and of these all that are truly godly do in a most special manner apply themselves to this Duty and that because he best knows that this is a Service due to the Lord who is Paramount the chief Lord from whom we hold all things he is acquainted with the duty and receives the Spirit of Adoption to help him therein Rom. 8. And he is qualified for it both in his person and Graces 1. In his person he is not in the state trade and bondage of sin for God hears not such Joh. 9. But he is Righteous c. and to such is the promise made Psalm 34.15 2. In Graces and that in his Understanding Will and Affections In the understanding with knowledge faith to believe that God is and that he is a Rewarder c. Heb. 11.6 that our persons are accepted through Christ and that out Suits are welcome to God through him In the will and affections with a right posture upon the right Object viz. God not upon sin Psalm 101.3 For if we regard iniquity in our hearts he will not hear us Psalm 66.18 Sincerity desiring Bonum sub Ratione Boni Grace because it is Grace to such is that Promise Psalm 145.18 Zeal must be in our will and affections and that in a right proportion This Sacrifice must have some Fire such prayers are effectual James 5. Not if cold or dead These and all such persons so qualified of whatsoever sex age state or condition c. may and must pray privately according to their owne proper station place and Imployment c. But for publick prayers in Church they only must perform them which are lawfully and publickly called to Church-Employment as Timothy was by Paul c. Act. 6.4 1 Tim. 2.1 2. Thus there may be an intrusion upon publick work whether prayer or preaching or administring the Sacraments c. The publick Minister is the mouth of the people to God in prayer of God to the people in preaching III. To whom must we pray Answ To God He only is to be worshipped with our holy prayers Deut. 6.13 Mat. 4.10 This is an Homage only due to him God claimes it as his peculiar prerorative
Psalm 50.15 And the Church acknowledgeth it her dutie to perform it Psalm 65.1 2. Praise waiteth for thee O Lord and unto thee c. O thou that hearest prayer unto thee shall all flesh come Or to all or any one person in the Trinitie that holy Hymn Esa 6.3 Vulgo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is directed to the three Persons of the Trinitie to them all as may appear from John 12.41 Acts 28.26 27. Mat. 28.19 Revel 1.4 5. Or to any one Person viz. To the Father Dan. 9. To the Son Psalm 45.7 Col. 3.17 To the Holy Ghost 2 Cor. 13.14 The worship of Christ was commanded by the Father Heb. 1.6 and practised by many viz. the Centurion the Lepers the Blind-men St. Steven and he Revel 22.20 It is safe to pray to one person ss Thin Inclusive not Exclusive of the Rest IV. By whom or by What means may we make addresse to God Answ Only by Christ the Son of God He is the only Mediator and in him will the Father be honoured Some have many Lords many Mediators viz. Saints Angels but where doth God give them Commission to be Masters of Requests for him But to the Church there is one Son one Name one Altar one High Priest in whose Hand alone they offer up all V. Vouching the End of our praying Observe it is not to acquaint him with what he knows not or to mind him of any thing forgotten Or to move him to any mercie as if he were backward thereto as if we could prevent him in forwardnesse for the Creatures good But it is to acknowledge out dependencie and his Soveraigntie and to make a way or thankfulnesse and a holy and right use of mercies when received for if God should bestow upon us Non Petita we should easily ascribe them to our selves or to chance Alsted Th. Cat. p. 726. VI. For what things must we pray Answ 1. Not for every thing For every thing will no more bear a Prayer then every stream a ship or every back a weighty burden But prayer may and must be made for all things comprehended in the Lords Prayer there 's their Rule For whatsoever makes for the glory of God and for our own salvation and for all the means conducing thereunto and only for such things for spiritual good things without condion and for temporal with the condition if God will and that it be for our good as that Leopard did Mat. 8.2 if thou wilt For you must note that all the things we pray for must be warranted under some precept or promise in general though not expresly and be of some weight or importance either in it self or by circumstance But we must never pray far any unwarrrntable or any wicked thing as Gamesters and Thieves c. do such prayers are abominable Alsted Theol. Cat. p. 745 735. Dr. Harris p. 142 VII Quest For whom must we pray Ans For all men especially the Elect. 1. All men are our Neighbours whom we ought to love as our selves 2. But the Elect are our brethren fellow members of the same mystical body and one body with us in Christ Jesus In that prayer John 17.11 22 23. Christ prays for it and the Apostle affirms it Rom. 12.5 1 Cor. 12.12 13. Therefore we must have chief or special respect to them For Charity begins at home Thus we must pray for them in the first place Me must pray for men of all orders ranks and degrees whatsoever high or low rich or poor one with another For Infidels Hereticks excâ—mmunicated persons Enemies and Persecutors All Relations are to pray for each other mutually 1. Ministers for the whole Church and specially for the people committed to their charge Ephes 2.16 to 20. and 3.14 to 20. And the people for their Ministers as the Church did for St. Peter in prison Acts 12.5 2. Magistrates for their Subjects as David did 2 Chron. 29.18 yea though they be rebellious as Moses did Exod. 32.11 And Subjects for their Magistrates as Psal 20. 3. Husbands for their wives as Isaac did Gen. 25.21 And wives for their husbands 4. Parents for their Children and Children for their Parents 5. Masters for their Servants and Servants for their Masters 6. Generally we must pray one for another Jam. 5.16 ☞ By mutual prayers we may prevail more for the greatest good one of another then we can effect by any other means whatsoever Quest Now if it be asked Whether it be lawful to pray against others Answ I answer Prayers of this nature are of two sorts viz. 1. Quaerela 2. Imprecatio Complaints or Imprecations 1. Complaints of the Saints to God now these are then when in their prayers to God they do mention the multitude Malice the Cruelties Injuries and Insultations of enemies over them as Hezekiah did when so railed upon 2 Kings 19.10 14 to 20. The desertion of friends as it befel David The greatness of the Afflictions and their own infirmity and inability to bear and withstand them ☞ Of these the Psalms the Lamentations of Jeremiah and of most of the Prophets are full of examples Ap. These are very lawful and out of question very good because God only can restrain repel subdue or convert or change the minds of such enemies 2. But as for the Imprecations of the Saints which are made only against Gods and the Churches implacable Enemies and which are indeed but Prophetical Denunciations by which the judgements and punishments which shall befall such enemies are evidently and clearly foretold if they do not repent Such as these are usual in Scripture and the form of them is by Maledictions and Curses upon such enemies as it is manifest in them every where Ap. And these are or may by lawful but with these conditions 1. Imprecations must be only against such as God hath cursed and that are his Enemies 2. It must be in the cause behalf and for the sake of God and not from any private hatred and desire of revenge 3. It must be with the condition that they are incurable and past healing or amendment 4. Neither may we rejoyce at the destruction of them simply considered as men but at the vindication of the glory of God and deliverance of his Church from destruction ☞ As for the Requests of Moses and Paul against themselves for others sake Exod. 32.3 Rom. 9.3 You must note That those Prayers are not to be understood simply and absolutely but conditionally if it might be with Gods good pleasure And each of those Wishes or Requests did spring from no common but from a most excellent faith acting by a singular extraordinary and incomparable Charity and is not therefore to be drawn into common example VIII How should we pray and what are the things requisite to religious prayers I answer 1. Frequenter frequent and often The many Precepts and Promises of God to and for this do prove it sufficiently And the continual meditation upon Gods promises especially such
and suit with every mans particular necessity and every man is left to himself 2. In Publick a form of Prayer is very useful and convenient and agreeable with antiquity Set forms are appointed by Almighty God as of Blessing Numb 6.23 24 25 26. So set Psalms by David on special occasions So for Fasts And our Saviour prescribes his prayer as a Rule Mat. 6. And as a form Luk. 11. Of all prayers premeditated are the best Eccles 5.2 And of premeditated those allowed by publick authority are to be preferred All Christian Churches in the first and best times had their set forms And our own Liturgy both simply and comparatively is the best penned and allowed of by learned Doctors and Martyrs Yet Quaedam in pulchro corpore as Ja. Armachanus that reverend Primate of Armagh advised in several things and consider it was composed by men it is inferiour to the Scripture It is not to be rested upon as alsufficient to salvation This is to idolize it and so we may abuse the best things and make them pernicious to our selves that are precious To rest to much upon a form is in in the way to fall And for order a man may begin his Devotions with Confession Petition Thanksgiving as he sees cause In all be we sure our hearts be right and that the duty be performed with regular and true devotion of soul so shall we have acceptance with God and at last obtain eternal salvation Amen Thus of the things less Essential or Circumstantial in our Devotions viz. 1. Voice 2. Gesture 3. Place 4. Time 5. Forms and order of Prayers FINIS THE Dying Preachers Legacy 1 THES IV. I. Furthermore then we beseech you Brethren and exhort you by the Lord Jesus that as you have received of us how ye ought to walk and to please God so ye would abound or increase more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reliquum ergo Fratres rogamus vos obsecramus in Domino Jesu quemadmodum acceptistis a nobis quomodo oportet vos ambulare placere Deo ut abundetis magis Arias Mont. THE Exhortation of the Text foundeth like the words of an aged decaying or dying Apostle Philem. 9. or faithful Preacher of the Gospel chuse you whether who having spent the course of his life in giving light to others so that he may in a proportion assume the Motto of a wasted Lamp Torch or Candle which is lucendo pereo he having faithfully taught people the way to salvation shewing them how they ought to walk please God and so be happy for ever at last he doth assume the liberty of a dying man to crown all his former pains with a general precept of greatest concernment and which he would have take the deepest impression upon them viz. That what they had received and learned that they would retain be expert in increase in strength and abound in fruit more and more This text may be fitly styled The dying Preachers Legacy and whether the Preacher dye soon after or otherwise yet is the Counsel very useful for the living yea for all And in this short Legacy though one main thing be aimed at viz. Their increasing and abounding c. Yet upon the by you have three things more very observable so that the particulars of the Text in this verse are four 1. The Preachers labour and incessant work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. His Love and passionate affection to the people viz. as to brethren and those of nearest and dearest relation 3. The peoples duty viz. In relation to the Preachers pains to receive learn and practise so as to walk as they ought and to live so that they may please God 4. A Christians Excellency which brings him to full maturity viz. To increase instrength and to abound in good fruit more and more These are the particulars of this Verse and of these in order In handling of which I shall take notice of the Original words as we pass to clear all to you 1. And now as to the first viz. The Preachers labour Thus as the old short-breathed Prophet Hosea I mean is very sententious as is evident to the judicious Reader Ap. So is our Apostle Every word hath its weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q.d. Reliquum ergo it remains therefore A man would think that the Apostle had said and done enough yea as much as could be done for their good yet here is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Remnant Futhermore something still to be added to what was done before Doct. I. A Preachers work is never at an end his labour is as long as his life Redit labor actus in orbem His motion is circular and the end of one work enters another As it is with the serular so with the Spiritual Husbandmen one business dispatcht makes way for the next something is still to be done though people be never so well instructed and grounded in the truth St. Peter thought so 2 Pet. 1.12 to 16. He would put them in remembrance whilest in this Tabernacle c. Dogmaticals must have Exhortationals And Doctrines must be put on to the life with strong perfwasions and for confirmation Reasons 1. Experience proves this For who sees not this that will see at all 2. The peacher feels it that understands his own work 3. The world sees it and knowes it well enough you need no more proof What Use shall we make of it Use 1. Of Information 2. Of Exhortation 3. Of Consolation Endless work must needs be very great and hard work It is a Proverb A light burden far carried is heavy sure then A heavy burden long carried cannot be light This needs no proof and such is the work that we speak of 2. If this work be so great no doubt something is due for it sure Pitty and Prayers at the least and some Encouragement is due from the people But I shall not examine this strictly because I spare you 1. Labans dealing with Jacob so good a servant was nothing commendable Gen. 31.36 to 42. 2. And their carriage I am sure was too bad towards the Apostle That accounted him an enemy because he told them the truth Gal. 4.16 They did fulfill that Proverb Veritas odium parit Only thus much let me say That Prophets Apostles the worthies of all Ages and the truly wise men of this age will tell you by woful experience That this great work and endless labour of the Ministry is little or not at all considered valued regarded or rewarded in the world otherwise then with as much neglect disdain and reproach as may be as Jer. 20.8 Ap. So that these sore labourers may sit down with those sad people or that sad Church and say as they Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psalm 123.3 4. Instance And so was Paul rewarded by many Humourists of his time Acts 13.50 and 16.22 23.
people of what condition soever they be neverthelesse the manifold Commands of God and the abundant Councel and Advice which is given in this particular Case I shall no longer insist upon this Point in any other instances or further Inlargements Only I shall pray heartily for the amendment of these fore-mentioned Faults which are of so much concernment to Church and Kingdom and to the right ordering of all publick affairs I do now descend to the rest of the peoples duty consisting in the walk and the manner and end of such walking Here in as in the former Point I shall conjoyn both these particulars into one main point of doctrine for our use which will make the Doctrine full and Use offectual Touching the walking in this Text you must understand that walking is appliable to God and man 1. To God and so it notes his presence Gen. 3.8 as in the Garden c. and providence for good or evil towards us Levit. 26.12 28. 2. To men it signifies the motion of the Body from one place to another in which is terminus à quo ad quem via per quam c. The whole progresse of mans Life in matters of Faith and Manners Gen. 5.24 Enoch Psalm 119.1 pasfim And hence observe this Doct. Every mans life is a walk and but a walk it begins at our Birth and ends at our Death and is but short at the longest In every life there are Terms viz. à quo ad quem via per quam and these terms do differ ex Diametro are quite crosse one to another according to the way in which we do walk For if our way be good then our Terms are from Satan to God Sin to Grace Hell to Heaven But if it be bad then our Termes are contratrary For this Walk is appliable to good and bad in their several wayes and this leads me to take in the rest viz. the manner and end of thus walking viz. so as to please God for this is the Consolation and this will be the perfection of a Christian and this makes the Point full being conjoyned together viz. Doct. Every mans life is to be ordered so that we may please God in our generation and in the course of our conversation This the Apostle prayes earnestly for viz. Thut we may walk worthy of the Lord to all well-pleasing Col. 1.10 This all will easily grant that we should all live to please God but the Businesse is not so easily done and upon due search we shall find it is a very hard work to live as we ought and here you may Dicotomize the world and all the ways terms of all men walking in the world all which are either pleasing or displeasing to Almighty God and this puts us upon one main Inquiry viz. Quest How should we so walk that we may please God and wherein doth this walking consist that we may discern for this being known we shall easily see who they be that displease God in the course of their life and practise Now in answer to the grand Question observe that the distinctive Notes and Characters of such as walk and do please God are such as these 1. They are such as walk with God as Enoch and Noah did in their Generations Cen. 5.22 and 6.9 And you know how God translated the one from Earth to Heaven so that he never saw death Heb. 11.5 and preserved the other with his whole Family in the general Deluge when the whole world besides was drowned Heb. 11.7 And all because they had this Testimony that they pleased God 2. And that walk before God as Abraham and David did in their time in integrity and uprightnesse Gen 17.1 24 40. 1 Kings 9.4 and David made use of all deliverances to this end Psalm 56.12 13. of his soul from death and feet from falling that I may walk before God c. ☞ These were men that so walked with and before the Lord that they made a progresse as Travellers do in a Journey in their holy path they were neither idle nor stood still much lesse were Retrograde or apt to Retreat they ran to the Goal and gained the Garland of Glory This is our duty God expected it and if we perform it God will crown it accordingly These walked not inordinately c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly and according to Rule Eph. 5.15 Not after their own Fancies Imaginations inventions as many ignorant superstitious ceremonious Formalists and Fanaticks do to the great danger of their Souls and these men in their walk way and practice aimed not so much at the applause of men as the approbation and acceptation of Almighty God 1. Enoch walked not with the world but with God and God took him out of the world as too good to live in the same with such men 2 Noah was a Preacher of Righteousnesse in a most unrighteous Age when the earth was filled with violence as our Land was of late the old world did neither love him nor would hearken to him or Regard his preaching though for their own good the result of all was the Lord preserved him when the rest perished 3. Abraham believed in God in a most Idolatrous Age and walked before God when others forsook him the Result God blessed him abundantly called him his Friend Jam. 2.23 and gave him the honourable title of the Father of the faithfull Rom. 4.11 16. 4. And David was much afflected with the evils of his time insomuch that his Eyes gushed out with Rivers of water because men kept not Gods Law Psalm 119.136 These Evils he endeavoured to Represse as he was able Psalm 101. and God gave him the testimony of an upright heart 1 King 9.4 5. Many others did the like Princes Prophets Apostles the care of those men was to please God Had those men learned to smooth and slick to temporize humour and concur with the times c. sure they might have had the favour of the World in a very high measure for the World will love her own John 15.19 But this they sought not after it was besides and below them and hereupon this Record of Honour lyes upon all their Graves as well as upon Enochs that they pleased God Heb. 11.5 the reward of wel-doing is with them whereas had they walked with they had perished with the world 1. And those men that walk so with and before the Lord as those men Enoch c. did are said ever since to walk in Gods Lawes and Commandements in his Judgements Ordinances wayes and Pathes Psalm 119. passim in the name of the Lord Micah 4.5 not only in external profession but in the true Faith and Knowledge sincere Worship and Service of God Idolaters walked in the name of their Idols as Papists and others do but without any truth of faith or worship In the Spirit Gal. 5.16 i.e. By the directions of the Spirit of God suitable with the holy Scriptures
real lasting benefit can be had or got by them Ap. Thus many men do follow their own imaginations and fantasies walk in their own ways counsels and devices They love to do what they list without controul of any and they make Sensuality Security Lyes and Covetousness Pride and Haughtiness Luxury and Wantonness like to Nebuchadnezzar Dan. 4.37 Or Jerusalems Dames of whom you may read at large Isa 3.16 to 25. Who did walk in pride ut locis citat Yea they make Vanity and Wickedness to be their constant practise their daily delight Never considering that the imaginations of our own hearts are only evil continually Gen. 6.5 And though our own ways seem right unto our selves yet the end thereof are the ways of death Prov. 14.12 and 16.25 And though many mens vices which are their walk their course and constant practise may seem very pleasurable or profitable for a time and as useful as an eye or an hand yet when they consider that this eye must be plucked out and this hand cut off and that for all they must come to Judgement they will then finde all these to be but bitternesse in the latter end Matth. 5.29 30. Eccl. 11.9 These things premised do easily inform us by way of Use how many are the wayes that do displease God and how few the persons are that do so walk as to please God For these things do reach all the wicked in the world whom for Method sake you may divide into four sorts viz. Atheists Sensualists Timists or Temporizers Men-pleasers and time-servers Fanaticks I mean all such as follow their own Fancies devices and imaginations in the Service of God and set the Rule of the Word aside 1. Atheists men without God in the world or such as carry and behave themselves as if there were no God and of these are three sorts viz. In thought word work They are such in heart and thought who say as those Ps 14.1 c. The fool hath said in his heart c. Note That every wicked man is a fool and all wickedness is folly in Scripture phrase they are fools as to the main end of life viz. true Happinesse though they may be wise and very prudent to some particular worldly Ends as on the contrary the godly are wise to the main though very simple to particular Ends Businesses Arist Ethic. so Jer. 4.22 wise to evil This fool hath said in his heart Philosophers distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Man between his inward his outward speech he hath said in his heart he dares not speak it out for fear of punishment and of the light of Nature in him for scarce any Heathen did absolutely deny a God and if any did they were severely punished even by heathens themselves in former times Wherein as in many things else they have out-stript many professed Christians that tolerate Blasphemies c. But though he doth not or dare not absolutely deny a God ye he doth deny the providence of God and his care of men That he is a Rewarder of just and unjust and this is in effect to deny the Being of a God and this is the worst and most dangerous Atheism Such an one was Epicurus and such are it may be feared too many Christians yea and such Christians as make great shew of Holinesse and have the Name of God much in their mouths but it is for their own worldly Ends the favour of Men and to bring their own ambitious designes to passe there being no better expedient Engine or surer Instrument for the Atchievement of worldly ends then Hypocrisie and palliated sanctity such were the Pharisees Mat. 23.14 2 Tim. 3.2 to 6. And all those who had only a form of godlinesse have we had none such in our Times let all wise men judge Many such Atheists no doubt have been and are still and these men proceed on this Atheism as Psalm 10.4 c. They will not seck after God i.e. in the way and duties of true Religion and by a due consideration of the end of our Being Our Qualification with a Rational and immortal Soul and of our particular Actions to what end they do conduce and of what is true and real Happinesse and what is deceitful and Imaginary Sure these things would make us seek after God in a right way Not as our foolish Seekers of these times do who yet are carryed about with every wind of Doctrine Ephes 4.14 Ever seeking but can never find the Truth 2 Tim. 3.7 They are not justified by this place though possibly they may pervert this as they doe other Scriptures to their owne induration and destruction as many the like before them have done 2 Pet. 3.15 16. But as they will not seek after God nor serve him so he is not in all their thoughts but against their wills they set him aside and affect not the apprehension of his presence They think God forgets all as they do that which is best and that he either cannot or will not see what they do Hence it comes to passe that they do contemn God they make no more of God then of an Idol and grow to that height of Atheism that they deny his Providence his Justice and say he will not require it Ap. These are the steps by which the Atheist doth ascend to the height of wickednesse and descend to the depth of Hell And thus a prophane neglect of God and mean thoughts of him do produce a contempt both of God himself of his Judgments in their conceits so that they make but a tush or pish at any thing you speake of him as if he were just like our selves of little or no account Esay 2.22 But how God will require for such things see Psalm 10.14 c. 2. They are Atheists in word who question and quarrel at Gods providence as they did Job 21.14 15. How doth God know through the Cloud and what profit or advantage will it be to us if we delight our selves in God Sure nothing at all say they These are four times mentioned in that Book of Job and six times in the psalmes viz. psalm 10.4 11 13 c. No doubt but that we should avoid their wicked practice for they say who doth hear who doth see us as if God had no regard of any thing here below yea they stick not to say The Lord neither hears nor sees nor provides for any but hath forsaken the Earth Ezek. 8.12 therefore they contemn and speak against him Psalm 73.8 9. Thus much of Atheists in heart and word 3. Now touching Atheists in work How many are there who in their lives and conversation do live as if there were no God and are therefore said to deny God that is above as Job speaks of several kinds of wickednesse Job 31.28 I should have denyed c. saith Job and though such may professe that they know God yet saith the Apostle in works they deny
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