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
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
not sanctified to us how soon are we made worse by them and are the more exposed to Satans snares and temptations Thus for temporal blessings and for spiritual Graces and blessings how many do we want and are yet wholly without them besides the use of them all how requisite growth of them and encrease daily how necessary and our perseverance in them to crown all with comfort and the efficacy of all the means of Salvation as to our good and to become a Savour of life unto life All is to be had from God he only opens the heart Acts 16.14 He did of Lydia else Paul may plant 1 Cor. 3.6 but God only gives the encrease Our Faith is but weak our Hope but faint our Obedience imperfect our resolutions vowes promises purposes how variable are they and how apt to change the woful experience of many sick persons when recovered and many troubled Consciences when comforted who have revolted from all to sin again doth speak too much to this 5. And our lives how short and how momentary 5. And lastly The very shortness of our lives which are but for a moment and our own inability as of our selves to bring any thing to perfection All these do call upon us and invite us earnestly to be importunate with God for his help from above to strengthen and confirm us And since our lives are so short to pray and do as Psalm 39.4 5. Lord make me to know mine end and the measure of my days Psalm 90.12 And teach us to number our days that we may apply our hearts unto wisdom and may learn of the Apostle to redeem the time because the days of our lives are evil Ephes 5.15 III. Others whether Friends or Enemies 1. For Friends How many elected are yet uncalled remaining in darkness How many weaklings are there in the body of Christ that need thy aid in this kind And how many fainting under the cross being feeble-minded and comfortless Compassion must move us to do as we are commanded James 5.14 viz. To pray one for another 3. And as for Foes whether men or devils we know they are many and mighty and crafty and cruel violent and insolent aiming at our destruction Therefore we had need to pray Psalm 25.19 Lord consider mine enemies for they are many and they hate me with cruel hatred And deliver us not over unto their Will for they breath out nothing but cruelty Psalm 27.12 .. And thus in respect of our selves and others there will be everlasting Use of this Armour and that in several kinds 1. Prayers or Apprecations for blessings 2. Supplications or Deprecations against evils either felt or feared that they may be prevented or removed 3. Intercessions for others 4. To all which we must add Thanksgiving in reference to all as occasion is offered and success comes in as they are in part named here in the Text and all of them conjoyned 1 Tim. 2.1 2. In that serious Exhortation of the Apostle That first of all Supplications Prayers Intercessions and giving of Thanks be made for all men c. You have had reasons from God our selves and others 4. Now add a fourth Reason which is the last and which ariseth from or is in respect of the duty of Prayer in it self and its excellency in the Cause End and Effects of the same 1. In the Cause viz. God himself It is the Lord that sets us on work to the performance of this duty by Precepts and Promises And he only doth effect this in us by his holy Spirit Rom. 8.26 17. Who helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self doth inform and act us hereunto and in the duty And this is very welcome and acceptable to him which he prefers before other sacrifices and calls for as for Musick Can. 2.14 Let me hear thy voice for it is sweet Ap. These are the pleasant harps and sweet perfumes which he delights in Rev. 5.8 Here be the golden vials full of Odours or Incense and this must needs be excellent which hath such acceptance with him 2. In the End of it viz. The Honour and Glory of God He is set up and magnified in our prayers to him And in his Answers to us Prayer gives him the honour of his greatness and us the experience of his goodness 3. In the Effects of Prayer which are marvellous There is so great an Efficacy and such an invincible force in prayer that it is said of Prayer thus Vincit invincibilem ligat Omnipotentem it conquers the invincible and bindeth the Omnipotent overcoming him that overcometh all things Do but mark what God saith to Moses Exod. 32.10 Deut. 9.14 Let me alone or suffer me that my wrath may wax hot against them and that I may consume them Quest Why what could Moses do to hinder God or stay his punishment Answ Surely nothing by the prevailing of humane force above divine but by condescending of divine Grace to the desires of the godly as Gen. 32.24 25 26. In Jacobs wrestling by powerful prayer Hos 12.4 Hence Israel and the destruction of Sodom Gen. 19.22 Nothing could be done till Lot was gone His presence and prayers prevent it Ap. Oh how much are the wicked bound to the godly for their company and the godly to the Lord for his benignity who spares them in such a comcom calamity as he did Noah before See Isa 65.8 As the new wine is found in the Cluster c. destroy it not for a blessing is in it so will I do for my servants sakes that I may not destroy them all 1. Prayer is truly styled Consolatio slentium cura dolentium Sanitas Aegroterum a comfort for mourners the joy of the sorrowful and health for the sick 2. Prayer hath a faculty of singular prevalency it is like the gift which is as a precious stone or a stone of grace Eben-chen Lapis gratiae Arias Mont. in the eyes of him that hath it whether Giver or Receiver whether soever it turneth it prospereth it maketh room for a man i. e. It gets him favourable audience and exalts him to honour Prov. 17.8 and 18.16 of these we have daily experience and the like we may say of Prayer It prospers it moke room for and honoureth us This piece of Armour is of admirable use viz. Prayer and that in the way of Offence and Defence I. Offence Of which take a few instances by this it was that 1. Moses overcame Amalek Exod. 17.10 to 14. 2. And Israel the Canaanites and Midianites Judg. 6.7 c. 3. By this David frustrated the Councel of Achithophel 2 Sam. 15.31 and 17.23 so mayest thou of the Devil against himself and conquered his enemies often Psalm 56.9 4 Abijah Jeroboams mighty Army 2 Chron. 13. so that five hundred thousand chosen men of Israel were slain vers 17. 5. And Asa Zerah the Aethiopian with his Host of a Million 2
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
To prevent these miserable miscarriages consider well what and how you hear receive as our Saviour adviseth Luke 8.18 Take heed how c. Do as these noble Bereans did Acts 17.11 Receive c. with readiness of mind and search the Scriptures c. and try the spirits 1 Joh. 4.1 By the Touch-stone of Gods Word as Christ commands us John 5.39 Search the Scriptures and we must prove all things 1 Thes 5.21 And the Angel of Ephesus did try them that said They were Apostles but were not so but only liars Rev. 2.2 Thus must you do you must not believe every Teacher which will tell you he hath a Revelation c. For false Teachers will boast of the spirit but try whether they be of God by inspiration revelation or any lawful mission or commission try all by the rule of the Word and you shall be safe Thus much for the first great fault concerning giving and receiving in matter of Doctrine and publick instruction The next fault which is of very great concernment is in the Education of youth The miscarriage in which is almost incurable Education often mends or marres the man for ever What a charge doth God give frequently to the Jews concerning the Education of their Children How they should season them with the principles of true Religion and teach them what the Mysteries of God in their Sacraments Sacrifices c. did mean and what these things upon them by catechizing from time to time 2. And how doth Solomon carry on all the Counsel of his Book of Proverbs in the way of a Fathers instruction to a son Besides there have been Volumes written by worthy men concerning this Subject of the Education of youth yet nevertheless all that hath been commanded written or done in this case how great is the neglect of all sorts of persons generally in the performance of this good work to posterity whereby often times it befalls that multitudes of youths do receive in their tender yonger years and contract such habits as are very difficult to be cured by the best advised counsels reproofs or corrections that can be given so that oft it becomes their own destruction Look a little amongst the several ranks and degrees of men even the most eminent have been to blame in this As K. David was in the Education of an Absolom Adonijah His too much tenderness bred his grief and their smart in the end See 2 Sam. 14.25 1 King 1.6 He was in all likelihood affected with their beauty that he neglected his duty to rebuke them for their faults and you know what befel them both in the end This also was old Elies fault though otherwise a good man 1 Sam. 2.22 29. 3.13 Yet he said more to them then many in these times will do Look upon our Gentry and let them consider what Education Some they devote to travel in which for want of a good Tutor or Remembrancer sometimes they loose their Religion and perhaps Morality too See Bishop Hall's Quoâ—vadis c. Others being bred idle at home because ordinary imployments are thought too low and other things are too high for them to reach These may say Nos numeri sumus fruges consumere nati Some Gentry I doubt not do see and rue this miscarriage As for the Vulgarity for the most part they give such Education that the Children can only say I received and learned of my Parents to curse and smear and lye and steal c. and to be Telluris inâ—tile pondus good and fit for nothing but destruction a sad account this is but too true of multitudes so far are Men from acting the part of Timothies Ancestors O that this might be mended among us and we should be happy Most men are very apt to make great provision for their posterity and to leave rich portions of these earthly Treasures and Possessions to their Children But how few are solicitous to see the Image of Christ the Truth and growth of Grace the power of godliness imprinted and stamped upon and really ingrafted into their off-spring and posterity those under their Charge as the Apostle did Gal. 4.19 who did travel in birth of them until c. Men look upon Earthly Portions and possessions as things very desirable durable and of long continuance But heavenly graces the true Treasure and things of that Nature they look upon them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as meer Notions vapors and vanishing Clouds and are ready to question whether there be any Reality or durable substance in them yea or no. Ap. Yet Experience doth instruct us daily how changeable and perishable the portions and possessions of this world have been and still are For how many mighty ones both in place and state in great dignity and abundance of superfluity of all things that you might think nothing could impair them have been brought down whilest mean men by the blessing of God have been Advanced not as many of late were but upon good ground and just desert To conclude When Pastors and Parents and all others concerned in this way of giving Councel and Instruction Education and Directions for the right ordering of Life when all these I say can give a clear account to God that all that they have done and given in that kind hath been right and according to Rule and hath been received and accepted accordingly O how good is it and comfortable both to Givers and Receivers and how bad is it when it is otherwise When Evil hath been given and Evil received and the Evil of eternal misery is the event of all Be we all warned each man do his duty and we all shall be happy The Pastors Labour Love have been handled in the two former parts of this Verse we are now upon the third particular viz. the peoples duty in which are four considerable particulars viz. a giver a receiver a walk and the manner and end of walking I have conjoyn'd the two first because Relative actions into one point Doct. Giving and receiving are mutual actions quae ponunt tollunt se invicem And Christians must take great care in both This was proved by Reasons drawn from the Giver end of giving gift it self and the danger of not receiving c. Vses were of Instruction to be very cautious in giving and receiving for lamentation in mis-giving and receiving especially in two Cases 1. Of doctrine and publick instruction and exhortation which hath marvellously miscarried of late and that because although the Doctrine delivered and given forth to others be never so vain and Erroneous and the Teacher never so inconsiderable or unreasonable yet multitudes of people drink in the doctrine of such Teachers as the thirsty earth doth Rain how hurtful and banefull soever it be to their poor deluded and dead souls 2. In the case of education of Youth which is miserably neglected in these our Times by almost all degrees ranks and sorts of
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
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.