conditions viz. That it must be 1. Bonum 2. Arduum 3. Futurum 4. Possibile 1. Good 2. Hard to be gotten 3. Future Rom. 8.24 4. Possible to be attained Ap. So that a Christians Hope is a confident expectation of all good hings promised to us both concerning this life and a better in heavenly glory 1 Cor. 15.19 If in this life only we have hope in Christ c. But we rejoyce in the hope of the glory of God i.e. of the felicity and happiness which they shall have in the presence of God Rom. 5.2 though at present they suffer and others deride their Exultings Or Our hope in God for Salvation and future blessedness is a Grace infused into our hearts by the holy Ghost by which we expect all future good things grace and glory mitigationem presentis crucis liberationem as also the mitigation and deliverance from present miseries and afflictions according to the good counsel and will of God resting upon the promises of God and the merits of Christ apprehended by faith Psalm 40 1. 52.9 130.5 6 7 8. I have waited and do wait and yet will still wait for the Lord more then they that waited for the morning yea and let all Israel hope in the Lord for with him is mercy and plenteous Redemption And he shall redeem Israel from all iniquities and calamities 1 Pet. 1.13 yea hope to end for the grace to be brought at the revelation of Jesus Christ Hopes eyes are upon God the donor and giver Our salvation the ultimus finis the last and best gift to us Upon the means conducing thereto as the Auxilia gratiae the manifold graces by which we do attain to salvation and blessedness You have heard the Quid sit what this Hope is and the definitions of the same both general and special now for the causes of it 1. The principal efficient cause is God who is the giver of every good and perfect gift He of his abundant Mercy hath begotten us unto a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible c. 1 Pet. 1.3 4. 2. The instrumental cause is Faith Heb. 11.1 For hope springs from faith as a branch from the root Ap. For because we believe in him therefore we hope for all good from him 3. The impulsive or moving cause of our Hope is the manifold goodness and free benefits of God to his people and the former favours to them and to our selves of which we have had so great experience He that hath formerly drank at a plentiful spring will still hope to speed well there when he hath occasion and stands in need of supply of water and so may we here for support and succour 4. The final cause or end of our Hope 1. The Glory of God in whom we place our hope that must be promoted by us and exalted for his mercy and grace Isa 30.18 19.2 Our own salvation and blessedness for which we hope and wait upon him Ibid. Isa 30.18 19. 1 Thes 5.8 and thus for the causes of hope 3. The Subject of it is a true Christian and only such as are so it is spes piorum the hope of the godly not of the wicked living simpliciter dead Rev. 6.9 10 11. 4. The seat of it is the heart which is sedes Affectum the seat of the Affections not so much of the sensitive as of the intellective part of the Will especially which is sometimes called Appetitus mentis the souls appetite Pol. Syntag 598. 5. The place of it is most properly simpliciter the earth and those that are living both in soul and body in this world who hope for many things in heaven there is only the hope of resurrection of the body to immortal glory c. then there it will cease and the compleating of all divine promises to the Church and people of God as Rev. 6.9 10 11. then it ceaseth In hell there can be no hope of any good to all eternity to those damned souls chain'd and bound up to everlastling misery 6. The Object of it is first and principally the Lord Psalm 33.22 and 38.13 As we hope in him so we expect mercy c. from him His Mercy Psalm 33.18 and 147.11 Gods eye and pleasure is on such as hope so His Word Psalm 119.81 and 38.15 Else David had fainted And Jesus Christ his son 1 Cor. 15.19 If in this life and then in subservency All the benefits of God promised to us and particularly Beneficia Veniae Gratiae Gloriae of pardon of all our sins for the merits sake of Christ 2 Cor. 3.1 2. being freed from the ministration of death by the Law Grace and all the benefits spiritual and corporal usually conferred upon men in that state Psal 25.3.11 Hab. 2.3 wait for it though it tarry etiamsi supra natura essent Rom. 4.18 Glory in a joyful resurrection and in the state of glory Acts 2.26 27 28. and 23.6 and 24.5 Rom. 5.2 Tit. 3.7 7. The Adjuncts of it are 1. A preparation of Mind 1 Pet. 1.13 1 John 3.3 He that hath this hope purifieth himself 2. A holy Life 3. Perseverance to the end till the revelation of Christ then it shall cease 4. Assurance and this ariseth from and is grounded upon the truth of Gods promises the merits of Christ the effectual omnipotence of God that promiseth good to perform whatsoever he hath promised whereas mens promises merits and power of performance is as nothing 8. The effects of Hope are many for it makes men 1. The more godly 2. To think humiliter lowly of themselves and sublimiter highly of God upon whom the hopeful man doth wholly depend 3. To renounce our own merits and to rest only upon free grace 4. Assurance of future good by the mercy of God and merits of Christ only 5. Perseverance in our duty to God and man 9. Patience and joy in Afflictions Rom. 12.2 9. In quibus conveniunt differunt fides spes the agreement and difference betwixt Faith and hope Now concerning this ninth particularr consider that 1. Saving faith and hope do agree in the common efficient cause of them both viz. The holy Ghost for it is he that infuseth both into our hearts adjoyning certainty and assurance for each of them gives us the like assurance 2. But the difference between them 1. Faith begetteth Hope and so is before it but hope comes after and is an individual companion of Faith 2. Faith is perswaded that God spake truth hope waits the occasion of time when God will discover it 3. Faith is perswaded of the Truth of God who can neither lye nor deceive c. and of all his Promises hope expects patiently the performance of them and that God will effect them 4. Faith believes that God is our Father Hope expects that he will reprepresent himself to us accordingly 5 Faith represents future things as present Hope waits for Then
6. Faith believes that Eternal Life is given us Hope waits till it come and be revealed to us 7. Faith is the foundation and Hope resteth upon it 8. Faith sustains feeds and supplyes Hope for we cannot hope to have any thing from God except we believe his Promises and Hope by patient waiting strengthens the weakness of our Faith if that fail not 10. The Opposites are Doubt Despair hope in the Creature and humane inventions and all the vain hopes of evil men in and for evil things Thus you have the 1. Definitions 2. Causes 3. Subject 4. Seat 5. Place 6. Object 7. Adjuncts 8. Effects 9. The difference betwixt Faith and Hope c. and 10. Opposites of this Grace of hope the helmet of salvation And thus much shall suffice for the explication of the point 2. Now I descend to the second particular propounded viz. The confirmation of the point I. It is frequently commanded in Scripture Psalm 130.7 8. Let Israel hope in the Lord with him is mercy I need not multiply Scriptures II. It is highly commended 1. Good 2 Thes 2.16 2. Blessed Tit. 2.13.3 Lively 1 Pet. 1.3.4 Sure stedfast Heb. 6.19.5 And by it we are saved Rom. 8.24 because hope is necessarily joyned with faith For we believe what we are not in possession of but hope expecteth the performance in due time so that it continues with us till we have happiness in hand and then hope endeth in fruition and there determineth and ceaseth Thus it brings us to heaven Ergo we are said To be saved by it III. And eminently compared for its further commendation 1. As here to an Helmet for durableness and defence it fails us not 2. To an Anchor Heb. 6.19 for its usefulness in storms and in the most trouble some times To a Staff to lean and rest upon in our pilgrimage here Psalm 33.22 Isa 50.10 Stay upon his God IV. And for instances 1. Abraham above hope Rom. 4.18 2. David all along in the Psalms 3. The faithful in death Prov. 14.32 Isa 25.9 Jer. 14.22 Rom. 5.2 4. Joseph of Arimathea Luke 23.51 for the kingdom of God 5. The Disciples Luke 24.21 6. St. Paul of the Resurrection c. Acts 23.6 and 28.20 c. 7. And the Thessalonians 1 Thes 1.3 with patience of hope Now as we have the Commands Commendations Comparisons and divers instances of Scripture so we might raise divers Reasons and Arguments out of the Scriptures already cited further to acquaint us why we should take this helmet of salvation and thus hope in the Lord and persist therein V. And these reasons do arise in respect of 1. God himself because he is our help and Shield He that plucks our feet out of the Net Psalm 25.15 and 33.20 and because with him is Mercy and plentiful redemption Psalm 130.7 8. 2. Our selves because hope in God never shames men Rom. 5.5 i. e Non frustratur sperantes hope in other things often doth and we gain much by it for we renew our strength and become indefatigable Isa 40.31 3. From the perseverance and continuance in hope in it self for we ought to persist and continue therein to the end because the grace and benefit to be broughtto us is so great 1 Pet. 1.13 because the whole world hopes for a Restauration much more reason have we Rom. 8.19 to 26. You have heard the point from this piece of Armour viz. Doct. A Christians hope of salvation is to him an helmet which he must take and make use of in his spiritual Warfare This point you have heard explicated confirmed Now I do proceed to improve and make use of it 3. I do now descend to the third particular propounded viz. the Uses I. Use is of Reproof to those that hope not as they ought to do 1. Doubtful persons that fear God will not defend nor deliver them in time of temptation nor bestow eternal life upon them True it is that in us there is cause enough to doubt when we consider our sins but let us bewail this and our Confidence may be in God 2. Despairful people that apprehend their sins to be greater than mercy can pardon Gen. 4.13 Thus did Cain so those that had no hope 1 Thes 4.13 This is a great sin Of this see my Notes 3. Those that hope in the creature as too many do See my Notes of trust in God or In humane inventions and forged tales as poor superstitious persons and Papists do who place their hope in the Saints departed and in their Reliques in Bulls Pardons and Indulgencies of the Pope in Vows and Pilgrimages and a thousand other Ceremonious Observations Or in their own merits 4. This Use doth justly reprove and condemn the vain hope of evil men in and after evil things We are here in a Labyrinth a Maze an inextricable way It were endless to speak of the vanity of mens hopes Take but a few Instances 1. Balaam no doubt hoped to enrich and advance himself by the wages of unrighteousness according to Balacks promise Numb 22.17.2 Pet. 2.15 but it proved otherwise 2. And bloody Abimeleck by the slaughter of his Brethren made himself a King but you know what his End was Judg. 9.5 6. 3. Ahab hoped to compass Naboths vineyard to enlarge his Homestal and to hold it also when he had gotten it he did so but he had and held it with a vengeance 1 King 21. 4. Zimri no doubt when he had slain his Mr. Elah King of Israel and reigned in his stead hoped he had been safe enough but Omri brought him to a desparate end 1 Kings 16.9 10 16 to 21. 2 Kings 9.31 Had Zimri peace 5. Athaliah hoped that she had secured the Kingdom to her self by the slaughter of the Seed Royal but she found it otherwise 2 Kings 11.1 6. Sennacheribs huge Army could not compass their design but were miserably destroyed no doubt he hoped otherwise 2 Kings 18.19 7. Israels hope in Egypt never did them good Isa 30.2 11 to 15. 8. And those that had made a Covenant with death and hell hoped that all would be well enough with them but they were disappointed Isa 28.15 to 20. 9. Those Husbandmen Mat. 21.33 to 42. and Luke 20.9 to 17. They slew the Heir and did seize upon his inheritance hoped that they had much advantaged when they undid themselves thereby Why should I be endless in Instances that are innumerable Ap. All those hopes vanish and perish and no marvel for God hath spoken it The Hypocrites hope shall perish and Job 8.13 14 15. be as a Spiders web his house shall not stand c. but be as a dying man giving up the Ghost Job 11.20 For God destroyes such hope Job 14.19 Quest So that we may ask the Question as Job 27.8 What is the Hope c. though he had gained when God takes away his soul Answ Sure when death comes The hope of unjust men perisheth Prov. 11.7 23. and ends in
that drew near God with the mouth and with lips c. but with a faithfull understanding and devout mind that is intent upon God and apprehendeth his promises Est enim spiritus Anima or ationis ut anima est forma vita corporis corpus sive anima putidum est cadaver sic Oratio sine spiritu Zanchius IV. It must be conjoyn'd with vigilancy and perseverance watching thereunto with all perseverance as Christ saith Mat. 26.41 Watch and pray that ye enter not into Temptation This implies a Fervency that we be not dull languid and tyred with praying but to hold out constantly V. It must be accompanied with Charity for others as well as for our selves It must be for all Saints all our fellow-Souldiers militant here on earth those triumphant in Heaven need them not These prayers that are charitable and fervent are very prevalent Jam. 5.16 17 18. the effectual fervent prayer c. Elias is an instance of such prayers Note None are so good but that they stand in need of prayers And for Enemies see Mat. 5.44 Luke 6.27 28. as our Saviour Christ and Saint Steven the first Martyr did Luke 23.34 Acts 7.60 I. Now if you ask me what prayer is I answer Quid sit Prayer is the Request of a soul lifted up to God in the Name of Jesus Christ for something suitable with Gods Will on the behalf of our selves and others in assurance to be heard and accepted by him and returning thanks accordingly for mercies obtained 2. It is the souls Request to God for strong desires of heart go for loud cryes in the Eares of Almighty God Moses did thus at the Red sea he lift up his heart to God and the Lord said Why cryest thou unto me Exod. 14.15 When Moses spake no word but in the earnest desire of his heart So Hannah prayed for a Son 1 Sam. 1.10 11 12 13. in her heart though her voyce was not heard Eli heard her not but God heard her and granted her Request Ver. 19 20 26 27. So Nehemiah 2.4 did when he attended at the Table and it succeeded well Non vox sed votum c. II. These Requests Desires and Liftings up of the heart must be only to God Deut. 6.13 You shall worship the Lord your God and him only shall you serve And prayer and praise are a special service of God Psalm 50.14 15. Offer unto God Thanksgiving c. and so also Call upon me saith God Not go to Saints and Angels for help Esay 63.15 16. Look down from Heaven saith the Church doubtlesse thou art our Father though Abraham be ignorant of us and Israel acknowledge us not and in thee only the Fatherlesse findeth mercy Hos 14.3 In vain therefore it is to pray c. to Saints and Angels III. They must be in the Name of Jesus Christ not of the Saints c. John 14.13 14. and 15 16. and 16.23 24 26. In my name i. e. Through my Mediation for my merit sake I will do it i.e. I will hear and grant your Requests because I am able to perform it to whom the Father hath committed all power Mat. 28.18 IV. And all must be suitable and according to the Will of God and to his Glory 1 John 5.14 This is our confidence that if we ask any thing according to his not our will he heareth us We must learn of our Master who said Luke 22.42 Not my will but thine be done And did the same throughout his whole life John 4.34 and 5 30. and 6.38 And taught us to pray Thy will be done Mat. 6.10 Luke 11.2 V. And all that we thus desire on the behalf of our selves and others must be with assurance For he that cometh to God must believe that he is and that he is a Rewarder c. Heb. 11.6 and this is the ground of our confidence 1 John 5.24 And thus we are to draw near to our High Priest Jesus Christ with a true heart in sull assurance of Faith having our hearts sprinkled from an evil conscience c. Heb. 10.21.22 We must not be like them mentioned in James 1.6 7 8. wavering doubtful and double-minded c. so as to question the Attributes of God and whether he be able to save us or will do it Such a doubting excludes Faith and makes us like a wave of the Sea driven with the wind tossed and broken to nothing ☞ Thus you have heard what prayer is and the Definition thereof opened to you in the several Branches of it If you ask Quotuplex sit I answer 1. Mentall only in the Elevations of the thoughts and desires unto God without voyce as Moses did Exod. 14.15 and Nehemiah Ver. 2 4. 2. Vocal when by words we expresse the desires of our hearts Such was Christs prayer who in the dayes of his flesh offered up prayers with strong Crying and Tears Heb. 5.7 3. Vital or Real say some Oratio vitalis which is in a continued good life Semper orat qui semper bona facit Gloss Good works call for and procure blessings as some sinnes cry in the Eares of the Lord. But the Apostle speaks of Prayer properly so called which consists in the two former kinds Neutral Vocal There is Vox sanguis Sodomorum Gen. 4.10 and 18.20 and 19.13 Abels blood and the sins of Sodom cryed loud for vengeance Now if the desires be continual Or we omit no set-times and seasons of prayer Or pray frequently as occasions require or necessary Employments permit Or without ceasing i. e. without fainting Luke 18.1 Or besides solemn and set-prayers we make use of Ejaculations darting out our desies unto God which may be done at any time In all these wayes we may be said to pray alwayes or continually because in all this diversity is no contrariety and in all these we do lift up our souls Psalm 25.1 and pour out our hearts like water before the Lord Jam. 2.19 In simplicity and plentifully as the Clouds do the Rain or the Springs of water their streams and that in the Night as well as in the Day at all times and upon all occasions These things premised lead us to the point of Doctrine viz. Doct. True Christians who are spiritual Souldiers in this war must pray to God frequently and fervently to Repel or Remove such Evils and to gain or obtain such good things as are necessary for the souls or bodies of our selves or others 1. This is frequently commanded us we have Precepts in abundance Take a few Psalm 27.8 and 50.15 When God said Seek ye my face Davids heart said Thy face O Lord I will seek It were well if our hearts were in this tune Call upon me in the day of trouble Esay 55.6 Seek the Lord and call upon him while he is near Mat. 7.7 and 11.28 Ask and it shall be given you Come unto me saith Christ all ye that labour and are heavy laden and I will give you rest James
It is by his appointment that we have life yet we must make use of food and raiment That the earth is fruitful to which there is a concurrence of the stars influence the heat of the Sun the moisture of distilling and refreshing showers And this knitting the first and second causes together is so indissolvable in the appointment of Almighty God that without them the effects do not ordinarily follow So our Prayers for Gods blessings though they be no natural Causes of them yet they are a means appointed by the Will of God to obtain them Neither do we pray to alter the disposition of God but to obtain what he hath ordered to be obtained by the prayers of his servants He hath decreed the victory yet the Soldier must not cast off or run away from his arms so in many other cases Vid. Alsted Theol. Cat. pag. 727. So in the significationsof Gods secret Will Precepts and Promises are ever conjoyned together And if the duty commanded be neglected the blessing promised is not obtained See Jer. 18.7 to 11. Ap. It hath been the practise of the godly that when they have been most certain of obtaining they were most instant in praying Isaac had a seed promised and renewed yet he prayes Gen. 25.21 And Elijah knew when rain would come nevertheless he prayes instantly to obtain it 1 King 18 42. So must we also God so promiseth his blessings that he will have them obtained by prayer that it may not be said of us as of them Isa 4.2 Ye have not because ye ask not Here its true Spare to speak and spare to speed III. Others neglect this duty out of Conscience and sense of their own vileness and unworthiness and Ergo dare not presume 1. But since God hath so honoured us as to command us let us not be guilty of unthankfulness and disobedience 2. And we present not our prayers in our own righteousness but in his great mercies Dan. 9.18 3. And to this end the Lord hath provided us a Mediator his own Son Jesus in whom he doth accept our persons and prayers IV. Others are discouraged and omit the duty because of their weakness and coldness in prayer and want of words to express their desires c. I answer Qui non est hodie cras minus aptus erit but sighs groans are the best R hetorick in prayer Rom. 8.16 God bears with Solecisms and Barbarisms Better break the Rules of Grammer then of the holy Ghost and his Canon Weak performance is better then whole omission We know not how God may quicken our dull affections But we know we have an Advocate with the Father 1 John 2.1 propitiating for our sins and imperfections in prayers Rev. 8.3 4. You have heard in the former Use the reproof of such as either neglect or argue against this practise that out of sense of their own vileness or fear of their weakness are beaten off and discouraged from the performance of this Duty and so restrain prayer from before God as Eliphaz charged Iob but not truly Iob 15.4 and with-hold from God this Worship due unto him These things lead to a second Use of Exhortation Use II. This second Use exhorts us to the constant practise and performance of this duty To which we have so many precepts presidents promises and performances as have been before mentioned in the proof of the point and to put on this piece of Armour to set upon the use of this Excellent Gift and to exercise this Grace which so much concerns us And to this I hope I need not urge many Motives to perswade and excite you as if you were backward since all the Reasons before named to confirm the Point do sufficiently invite us Hence Motives arise from the greatnesse and goodness and the loving kindnesse of God in covenant with us and Ergo ready to do us good were enough to which you may add this the necessity of prayer which in respect of us is absolutely necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simpliciter Absolute as a part of divine Worship due to God from us In and after this present Life for ever and to all Eternity II. Our own wants and weaknesse deficiency and uncertainty of either having or enjoying corporal temporal or earthly or spiritual supernatural and heavenly Blessings and Graces the good things from above but only according to the good Will of God and the measure of his gracious Dispensation towards us besides the manifold fears and feelings of evils which our short lives are alwayes obvious to and never free from These may very well send us to the fountain of all good the Rock of Ages for our supply safety and security Thus the manifold wants weaknesses evils and troubles that we with others have experience of should be as wings or spurs to our devotions Hence it is said precatio sine Malis est avis sine alis Alsted Theol. Cat. p. 728. We are apt in prosperity to cease our flight and slack our pace in our prayers till winged and spur'd on by afflictions or if we consider others whether they be Friends and what need they have of our help this way Or Foes and what need we have of help against them These may well put us to seek ayd from above to help us both according to our necessities IV. The duty of prayer in it self and the excellency of it in the cause end and effects It is God that sets us on work he is the Author Efficient cause and Christ his Son hath taught us he is our Tutor herein and the Holy Ghost doth enable us in the service and shall we be negligent And if Christ himself was so often in prayer in the dayes of his flesh did offer up so many supplications with strong crying tears Heb. 5.5 6 7. to testifie that God his Father was the Author and Fountain of all good Mat. 11.25 To obtain of his Father the Fruit and Efficacy of his Ministry John 17. For strength to undergo his sufferings and to compleat the work of our Redemption Luke 22.41 And that by his Example as well as Precept he might animate us hereunto that so we might follow his steps Ap. Consider then if he did thus who was most holy had the fulness of the Spirit how much doth it behoove us that are poor miserable sinners that are destitute of all good but what we have by divine Dispensation to supplicate earnestly at the Throne of Grace for help and supply in every kind And since all the most Renowned Worthies in all Ages that ever we Read of Patriarchs Prophets Apostles c. were all frequent and servent in this Duty let us then excite our best abilities hereunto For except we ask as we are commanded Mat. 7.7 how can we think to obtain blessings either corporal or spiritual earthly or heavenly Mercies all which are necessary for this present life and for a better life which is to come
is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a punctum temporis a point of time upon the Confines of Eternity When suiting our selves with Men or Times otherwise then in well-doing will stand us in no stead nor do us any good at all But then they that please the Lord shall find that his Favour and mercy endureth to Eternity Mal. 3.18 which the good Lord grant unto us This walk of a Christian is his whole Life and the End of his Life is to please God This is the main Duty of a Christian The great and good Lesson which he is to learn And hence the Doctrine which you have heard before is viz. Doct. A Christians life is to be ordered so that he may please God This is every mans work in his Generation and Conversation Quest How can this be done and who do perform it you may soon see viz. Answ Such as walk with and before God as Enoch Noah Abraham David Elijah and the Prophets have done These being known you may easily discern and know who they be that do not please God in their way of Life viz. Such as set not God before them but set him aside from their way Such as walk after the flesh and follow their sensual Lusts Such as walk in the way of the people the men of the World generally Such as walk after their own devices and imaginations These four things do answer the Question who do not please God and these do reach all the wicked of the World whom you may divide into four Ranks viz. Atheists Sensualists Timists Fanaticks Of the three first hath been spoken I do now descend to the fourth sort of persons that do not please God 4. Fanaticks the Word is but lately taken up amongst us and made of common use and I believe not very well understood by every one I shall therefore explain it to you for we must break the Ice before we can drink the Water and break open the shell before we can eat of the Kernel This being done we shall the better discern how that oft-times Conveniunt Rebus Nomina saepe suis Names do suit with the nature of the things to which they are designed The Name Fanaticks was first used be Heathens and by them in a better and in a worser sence 1. In a good Sence and honest esteem with them the Gentiles did apply it to those Qui in fanis sacra curabant c. who did attend the holy Services in their Temples and did frequent their Churches and consecrated places to consult the Heathen gods and to receive Answers from them touching their Affairs and in this better sence such persons were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacris usibus destinatus sacris inserviens Men appointed to holy Uses and attending holy Services Thus in the best Sence 2. Afterwards the same Word became to be used for Insanus furiosus which signifies Witlesse and Furious and accordingly it was applyed to people that were besides themselves that were Rapt Ravished or inspired with some Fury possessed with a Spirit Or to such as were Foolish Mad or Frantick And this change of the use of the Word began upon this occasion The Sybels or Bellonas Priests who were called and indignitated by that Name In the time of their predictions and prophesyings and performances of their Devotions and holy Services did use to turn about their heads to dishevel and tosse their Hair c. like Bedlams with many other strange postures and gestures Erantick like to cut lance and wound their Armes and shoulders that they might sacrifice their Blood to their beloved Goddesse just like Baals Priests 1 Kings 18.28 Or those Nazarenes or Samaritans that are said to have Devils Or those superstitious Romish Flagellants that have learned of the former and do act the same things For they are the Apish imitators of Heathens Jewes ancient Hereticks in their holy Services to conform Ap. Now from these strange postures gestures and actings in their Devotions it is manifest why the word Eanatick was first used for a frantick person Fanaticus insanus dicitur quoniam Sacerdotes cùm Responsa dabant furore pleni insanire videbantur prout hinc patet quare Fanaticus pro infano dici caeperit Thus one describes him Another describes him thus Fanaticus Numine Afflatus Bacchabundus Hadr. Jun. one raging ripe with a Fury A third thus Fanatum quod in Fanis consulentes oraculum Sacerdotes Laureum tenentes termitemspiritum conciperent baccharenturque all to the same purpose in effect Hence it befel that by reason of such strange behaviour of the men thus inspired and possessed with this Fury and Rage this humour was accounted as well a Disease as an Errour Ap. So that as the Hebrews of old and the Romans afterwards did avoid and abominate the Leprosie Scab Morphew and other the like deforming diseases which infect deface and hurt the skin c. Ap. So did the Antients fly from and avoid this Fanatick disease or errour and from those that were taken with it Vt mala quae scabies morbus regius urget aut Fanaticus Error Hor. and that for the fierceness and terribleness of the disease as in some Quakers Fear of the mischief hurt blows or stripes that the Enthusiast may do or give in the fit of his fury And for that it was a Disease Errour or Misery inflicted upon them whom God was very angry with and marvellously displeased or else who had greatly offended or wronged Almighty God himself or his Attributes in his Soveraignty divine power Majesty and Authority his Will Might and Vertue ☞ The Greek Poets c. do give us in divers Names very suitable with their postures and practises in divine Worship 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Qui captus tenetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiariter dicuntur Afflati Instincti Numine Scap. l. p. 550 551. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo Deus est seu Afftatus aut Instinctus Dei Divinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fanaticus Furor c. Impetus numine afflatorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More eorum qui furoris Fanatici instinctu aguntur Scap. l. p. 627. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deum ferens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui divino monitu fertur numine afflatus Scap. p. 1735. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lauri Comestor Epitheton Vaticinantium quoniam Comestor lauro numen haurire credebantur unde fatidica laurus dicitur a Lat. The Bay that foretells things to come 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ab Oestro ictus in gyrum se agit qui Oestro agitante quasi rotatur Scap. p. 407. such as are wheel'd about with a fury a Fly a Gadbee the Bees c. as the word doth signifie Ap. All which Descriptions Names and Properties of these persons do reduce us to this conclusion and inference Hinc jam liquet cur Fanaticos Enthusiasticas eos
be overtaken in a fault c. Yea and bear ye one anothers burthens c. For if any man think himself to be something when he is nothing he deceives himself We should be tender in such cases and moderate severity Salsedinem correptionis amor Christi temporet Dilectionem proximi Sal justitiae condiat Let the love of Christ and of our Neighbour temper and season the sharpness of Reproof and punishment for it may be our owne case and nothing should incline us to mercy more then proprii periculi cogitatio that we are in danger of the same non ignara mali c. could Dido say Virgil. ☞ And Note that they commonly are the most severe Judges of other mens faults that are most forgetfull of their own But it should not be so with us we must bear each others Burden by having compassion of our Brethrens failings and infirmities and doing our best to relieve and restore them 8. And lastly To encrease our love and thankfulnesse to God when we are restored recovered as David did when he had been near Hell c. Ps 116. per totum and Hezekiah Esay 38.9 to 21. when he was past all hope of Life and did chatter like the Crane or Swallow and had been in great bitternes yet then the Lord was ready to save him and therefore saith he I will sing my Songs to the stringed Instruments all the days of my life in the House of the Lord v. 20. He would praise the Lord both in publick and private for so great a mercy Thus the memory of Gods mercies should abide with us when the Act is over see Psalm 341 c. as the savour doth in the Box or Bottle when the Civet and hot Water are out or absent Thus the Best may have their Abatements their Troubles and Trials their Clouds and Eclipses in this Life And thus much be answered by way of Concession But now 2. As to the Thing objected I do answer for mitigation 1. To the first touching the stature of perfection c. You must know that all have not the same dimensions of Grace that none can attain to their full growth in this Life do you endeavour it and use the means and you are safe 2. To the second as to their fear of decay in Grace and want of love to it Consider that in Grace there is the newnesse of it at first and the worth of it alwayes Now in our first conversion we are most taken with the Excellency of Grace though we may prize it at as high a Valew and worth ever after As we are with Land and Jewels we are most taken with them at the first yet we valew them at as high a rate many years after The Schoolmen distinguish of Love Intensivè or Appretiativè Let your love to Grace set a valew upon it though the ardour of your Affections do not alwayes flame alike towards it 3. To the third touching the sense of Gods Favour c and the assurance of our own salvation You must consider That no man is alwayes alike either in Bodily health or spiritual Comforts we must expect vicissitudes and bear them And as to our assurance Be sure to secure the Certitudo Adhaerentiae though the Certitudo Evidentiae be absent The Assurance of evidence is haveable by strong Christians but all true Christians have the Assurance of Adherence They are sure they do cleave only to Christ and depend upon him for their salvation and upon no other Saint or Angel c. And to him they live and apply themselves in their Conversation This Assurance being secured the other will follow in Life or Death 4. To the fourth touching Satans Buffettings Temptations c. Neither look to be fully freed from them in this world the best have born them but Glory is coming that will free us from them all Rom. 16 20. Thus much in Answer by way of Mitigation Now thirdly I answer in the way of Consolation to weak Christians That nevertheless the fore-named Scruples Doubts and Fears c. which may be their great Affliction yet their comfort is and may be that they shall not fall away totally and finally from Grace and that upon these Grounds viz. 1. Election 2. Vocation 3. Gods covenant and Promises 4. Christs All-sufficiency and 5. the Seal of the Holy Ghost 1. Election of God is firm and sure an Act of Gods free Grace Hence all things work together for their good c. and who can lay any thing to the charge of Gods Elect c. Rom. 8.28 to 35. For the gifts and Calling of God are without Repentance Rom. 11.29 2. Vocation Our Calling is unto Eternal Glory by Christ Jesus 1 Pet. 5.10 By which God infuseth into the Elect a principle of Duration and continuance and hereupon it is called Radix insita a Root deeply fastened or setled in us Such have Root in themselves which the seed in the stony ground wanted Mat. 13.20 21. therefore dured or continued but a while Sermo insitus An ingraffed Word which as a graff turns the stock into its owne Nature a Metaphor from graffing c. James 1.21 Or an implanted Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will grow up encrease and continue long with you Semen manens Immortale a seed remaining in us 1 John 3.9 and we are said to be born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever 1 Pet. 1.23 For as Psalm 119.89 We may all say For ever O Lord thy Word is setled in Heaven as David did Unctio manens An Anointing which abideth in men and teacheth them all things 1 John 2.20.27 the Word Spirit of God will safeguard you from false Teachers The Spirit that Anointed Christ for a King and Priest hath also anointed you to be such spiritually Revel 1.6 that you may be able to stand against false Teachers and from Christ as from a Spring or Fountain the Graces of Gods Spirit are communicated to us John 1 16 Col. 1.19 For it pleased the Father that in him should all fulness dwell ☞ This is no new Light to make men contemn their faithfull Godly Teachers Sed contra but a true Light to teach us to honour them and obey their godly Doctrine Spiritus inhabitans the Spirit of God dwelling in them 1 Cor. 3.16 6.19 A most desireable guest which infuseth and supporteth grace in us and will not suddenly change his habitation Let it be our care not to grieve him quench or resist his graces or motions c. but to please him in all things Fons aquaesalientis in vitam aeternam Joh. 4.14 A well of water springing up into everlasting life i.e. The grace and spirit of regeneration with the blessed fruits thereof with which their weary souls shall be so refreshed and they themselves so supplied and furnished with all good That they shall be satisfied as in the
him being abominable disobedient and to every good work Reprobate Tit. 1.16 Ap. Now if we do strictly examine our selves about these things Alass for grief how many are there that do entertain mean thoughts of God and do speak of him too slightly if not Blasphemously yea and do deny him in their practice insolently and impudently If we do consider aright of these things we have much cause of lamentation and who is it that hath not cause to Repent Reform and keep a strict Watch over his own heart in this particular case Thus much of Atheists in heart word and works of which the world is too full and this Age too much inclinable to 2. The next are Sensualists such who live so as their Sences lead them and walk by Sence and not by Faith These are said to live after the flesh Rom. 8.1 6 12 13. to which Death is annexed and not to the Spirit Jude 19. They are meerly Animal and Natural and Bruitish without any true holinesse in them or part in Christ Rom. 8.9 and their sensual wisdom which is not from the Spirit of Grace 1 Cor. 2.14 is also said to be Earthly and Devilish James 3.15 For they mind only earthly things their God is their belly their glory is in their shame and their end destruction Phil. 3.19 which the Devil doth aim at with his utmost wisdom and they by this wisdom do effect If you would have a more particular view of these Sensualists in their condition and practice then do you peruse these ensuing Scriptures in which see an exact description of them Job 21.7 to 16. Men that live are mighty and prosperous and abuse all c. Psalm 73.3 to 12. That are proud violent and talk highly Amos 6.3 to 7. That put away the evil day mind their beds and bellies which you may briefly sum up thus viz. They are men accomplished with all earthly Accommodations have Health and Wealth Honour and Power and what not they abuse all to luxury and vanity are all for mirth and pleasure whilest God is set aside and his Service contemned and because they have no afflictions they are proud and violent and talk highly and loftily against Heaven and Earth they care for none hereupon they put the evil day far from them with those Ezek. 12.27 28. For they have made a covenant with Death and with hell are they at Agreement so that no harm can come nigh them Esay 28.14 15. They scorn the Message of God and his Messengers and make Lies their Refuge the power and purity of Religion is the Object of their Derision the Affliction of Joseph the troubles of the Church are a non-concernment to them as to Haman of old Esther 3.15 But all this while they consider not what 's coming viz. that they are going to the Grave and how soon they know not in a moment The word Sheol signifies also Hell and misery c. see the Annot. that interim thay stand in slippery places as men upon Ice and some cast down into destruction c Psalm 37.17 18 19 20. That an overflowing Scourge shall disanul their League with Death and Hell and they shall be trodden down Esay 28.18 19. and the captivity even of Hell is upon them for the evil day to them is approaching and at hand and the effect of every Vision and the Word of the Lord shall be done Ezek. 12.22 to the End then shall they feel the truth of that Word which they believed not Should we apply these things to our Times Alas how many especially of our Gentry and wealthier sort do live thus as meer Sensualists men given up to pleasures as if they were born to no other purpose then to jovialize and wantonize to eat and drink and play in the World like Leviathan in the Ocean Psalm 104.26 to spend their time in sleep and idlenesse being altogether unprofitable to any good work until they dye and perish and fall into utter perdition and destruction which is the proper end of an unaccountable uselesse and fruitlesse life 3. Timists or Temporizers or if you will men-pleasers and time-servers of all Ages who if they can please men and suit with the times in which they live they think themselves well and safe enough whether the Lord be pleased or not and many such have been and are in every Age and upon every Change of Religion especially if Religion be up and in credit all will honour it but if it be discountenanced every one will trample upon it See all the holy History and Ecclesiastical Writers for this If Jeroboam will set up Calf Idolatry he shall have flattering fools enough who to please him will promote his design and run with the stream of the time If Julian the Apostate seem to favour the Christians many others will do so but if he Apostatize as he did and become a hellish Devilish persecutor of what before he professed all run after to curry favour with him c. Many that believed on Christ did not confesse him for fear of the Pharisees and for the love of their praise and honour from them the fear and favour of men are great stops to Religion but what saith our Saviour How can ye believe that seek honour c. and they loved the praise of men John 5.42 43 44. Consider those two places well viz. John 5.44 Thus it is with Landlords and Tenants Ap. But in these times Alas how many will transgress for a morsell of Bread Pro. 28.21 they do so much respect persons and fawn upon greatnesse a meals meat a Coppy of a great mans Countenance a Complement c. And if a Gardiner or Bower of abhorred memory were now alive how many to please them would persecute the Truth with violence the Apostle did not so who had been a great Time-server Acts 7.58 Gal. 1.10 13 14. For saith he Do I perswade men or God i.e. that you should obey men or God or do I study seek to please men to approve my self and my Ministry to men or God for if I yet please men viz. the Jewes or my own Nation as I did formerly when I was zealous of Traditions c. Gal. 1.13 14. and persecute the Church of God extreamly to gain their favour I should not be the servant of Christ but an abominable Dissembler with God and the World Gal. 1.10 13 14. I speak none of this but that we all stand bound to please one another for their good to Edification Rom. 15.2 i. e. to further their growth in godlinesse which tendeth to Eternal salvation in the Life to come this will please best at last For he that rebuketh c. prov 28.23 But we must take care that we neither please men nor suit with any Times so as to dispease God For if we do let all Temporizers consider that men in Affections saepe in time semper are but for a moment and time will have an End there