which our good works are directed must be good else spoil all The end crowns or shames the work Now the end of our works that they may be justified must be the glory of God 1 Cor. 10.31 Mat. 5.16 Let your light so shine c. The edification of our neighbour the discharge of our Obedience testification of our Faith 2 Pet. 11.10 answering of our calling in Jesus Christ Ephes 4.1 Escaping the punishment or sin and the destruction of the wicked obtaining the Glory of Heaven with many other subservient ends Ap. These things considered do clearly evidence to us That Works without warrant from the word of God how speciou soever they be in pretence and outward appearance as were the Ceremonies of the Jews so of Papists and superstitious persons to this day yet they are rejected for God is not pleased but with what himself prescribes We may not devise new things in Gods Worship as we please Where the Agents are Unbelievers and not accepted of God If the Tree remain uncorrupt so is the fruit and Ergo both are unacceptable Where there is no purging of our selves nor preparation to good works there cannot but be very many miscarriages When good works are not our business but fall in by accident or are inforced by some extremity as by sickness or death or when we begin too late when it is with us as with them Prov. 1.27 28 c. and Mat. 25.10 But we ne glect our opportunity whilest we may and lose all when we never make them our delight as we do other matters of natural concernment such as to eat and drink c. When our good works are for sinister base or bad ends As to be seen of men Pharisee-like Mat. 25.5 To devour widowes houses Mat. 23.14 or to act mischief To suit with the multitude and please the world as they did John 7.7 That hated Christ and persecuted the Apostles John 16.2 who thought it well done And some real good work may be done to this end To purchase our own pardon and peace with God as Papists and Patrons of Merit think they do though thereby they do frustrate the merits of the Lord Jesus for us In a word The ends of our works are many and that both good and bad as they are directed by the Agents and Workers of them But if they be not suitable with the Rules before expressed and that our works will not endure the tryal of the light as John 3.20 21. Whether they be of God or no. We have great reafon to suspect yea and to reject our own works as unacceptable and displeasing to Almighty God Thus much touching the Rules concerning our good works II. But now if any should say You have given us Rules for our works Quest But what are the works in particular in which we are so to abound Answ Good works are such as are performed by the grace of the holy Spirit out of a true faith according to the prescribt Rule of the Law to the Glory of God the certainty and assurance of our own salvation and the Edification of our Neighbour Wolleb p. 192. Polan p. 256. And these good works must be performed out of such a true faith by which we are sure that they are commanded of God and that both we and our works are pleasing to God through Christ Pol. 258. And for the names conferred upon good works They are called the fruits of the Spirit from their efficient cause Gal. 5.22 Ephes 5.9 The fruits of Faith from the instrumental cause The works of the Law from the form because suitable to it and from their quality good works and good fruits For their number for they are numberless extending to all the affections and actions of a regenerate man Wall p. 293. and to all those things prescribed by the moral Law of God about which such actions and works are conversant Bucan 334. So that for this I must only say as the Apostle doth conclude Phil. 4.8 Finally brethren saith he whatsoever things are true honest just pure lovely and of good report every vertue And every praise-worthy action enters into the list and helps to make up the number and measure of works that be good in the sight of God Bucan p. 333 334. As to the causes of good works they are many especially these 1. The principal efficient cause it God his Grace and holy Spirit who doth begin continue and perfect all our good works in us Phil. 1.6 2.13 He that begins will perform to the utmost And it is God which worketh in us both to will and to do c. For without him we can do nothing John 15.5 So then our good works are not the fruits of our own free-will as Pelagians Papists and too many others think 2. The instrumental cause is Faith which is the Root whence all good works do spring Gal. 5.6 For it worketh by love 3. The matter of our good works is our affections and our actions and all things about which they are conversant 4. The formal cause of them is their conformity to and agreement with the Word of God Psal 119 1.2 c. Deut. 4.2 Ezek. 20.18 19. Mat. 15.9 Else all is vain worship 5. The final cause or end of our good works is manifold and may be distributed into things referring to 1. God 2. Ourselves And 3. Our Neighbour In reference to 1. God His glory is the main end our due obedience to his Will and Command and our thankfulness for our Redemption and all other benefits are hereby testified 2. Our selves We do good works to evidence the life of our faith which else is dead being alone Jam. 2.17 Solitaria To get sure that we are justified before God for Bona opera sequuntur justificatos non praecedunt justificandos To make sure our Election to eternal life 2 Pet. 1.10 To exercise nourish and strengthen our Faith to adorn our Vocation to avoid temporal and eternal punishment that we may receive the Reward of well-doing freely promised by Almighty God Mat. 25.21 23. Well done good c. 3. Our Neighbour That we may be hurtful to none but useful and profitable to all to our power Thereby to edifie the faithful and to win unbelievers Wal. p. 260 261. As for the Species or particular kinds or forms of good works The particular actions so styled are very many yet you may distinguish or distribute them into three Channels viz. As works referring 1. To God 2. Our selves And 3. Our Neighbour 1. To God and so the whole worship of God and every particular branch of the same are good works whether they refer to the inward Worship of God as a right and true acknowledgement of God Love towards him Trust and Confidence in him by a lively saving faith and assured hope in him as also by Humility and Patience in the sence of his greatnesse and goodness to us even in our Afflictions The inward and outward worship of
Conflict 1. Secure your propriety in God 1 Sam. 30. David at Ziklag 2. And the goodness of the Cause as 2 Chron. 20. 3. And the weighty consequences of a good cause else we shall be Slaves 4. Have an eye upon Christ your Leader in this Conflict Psalm 45.3 4. 5. Keep mutual Communion one with another as Mal. 3.16 Acts 28.15 6. Set Faith on work as Heb. 11.34 and the more because of the Promises of the Gospel which to do consider the promise of 1. Gods Assistance Psalm 27.14 2. Good success as John 1.6 and John 26.33 Be of good cheer I have overcome the world 3. Recompence to men resolute in good 7. Enlarge your Love for Love worketh much in 1. Feeble women 2. In fearful Ewes for their Children their Lambs 3. Jacobs hard service was short and easie upon this score 8. Keep a clear Conscience this will make a man bold and couragious 9. Improve Experiences these will add much confidence to courage 10. Go on in this spiritual Combare self-denyingly in the strength of God as verse 10. before 1 Sam. 17.45 See Psalm 20.6 7 8. But Psalm 68.17 18. the Chariots of God are twenty thousand thousands of Angels c. And he hath led Captivity captive c. Thus I have finished three Uses from the first seven particulars of the point 1. Use informs us of the great danger the Church is in because of the Tares Heresies Errours and Schisms which 1. Apostate Romanists 2. Antient Hereticks And 3. Modern Separatists Anabaptists Brownists and Independents have sown and by them greatly corrupted and disturbed the Churches Doctrine Unity Peace and Concord p. 13.2 to 22.1 2. Use from the second and third particulars informs us of the Churches weakness to withstand such Adversaries by her own strength p. 22. 3. Use informs us what need the Church hath of both Wisdom and Courage to resist such mighty Enemies You may remember the Doctrine which is comprehensive of this and the three former verses as it is repeated viz. Doct. 1. That the Church when at the best 2. Had need to be strong in the Lord. 3. And compleatly armed 4. To stand and withstand 5. Manifold Wiles 6. And mighty Assaults 7. Of so many and potent Enemies 8. As do assault environ and storm Her 1. Within and 2. Without 9. And especially in the Evil day 10. And yet that she may stand and remain victorious and triumphant over all in the end when all is done 1. This point hath been fully proved by Scripture and Reason 2. And three Uses are finished which inform us of 1. The Great danger that the Church is in because of Heresies Errours and Schisms of Apostates Romanists Antient Hereticks Modern Separatists 2. The Churches weakness to withstand c. by her own strength 3. What need the Church hath of Wisdom and Courage to resist so many Wiles and Assaults of such mighty Adversaries Now because these Enemies do storm us both within and without Let me add a fourth Use consisting of two Branches viz. 1. How mistrustful we should be of our own hearts within us 2. How heedful against the world and occasions of sin without us 4. Use which may be prosecuted as the rest doth informs us 1. How mistrustful we should be of our own hearts Reas And great Reason we have so to be if we do but consider what the Lord speaketh by the Prophet Jer. 17.9 The heart is deceitful above all things and desperately wicked who can know it which sentence containeth a lively description of the great pravity and deep corruption that is in our hearts Heart is here put for the Soul or Mind as usually Jer. 4.4 and 5.24 And all its parts Vnderstanding Will and Affections For the whole inward man the corrupt deceitfulness of which is very hard to be discovered or known either by 1. Others 1 Cor. 2.11 None knoweth the things of a Man save the spirit of a man c. 2. Or our selves Isalm 19.12 Gal. 6.3 Jam. 1 22. The expression of the Prophet is very significant where 1. The heart is put for the mind and soul with all its parts Hallebh guacobh 2. Deceitful wily fraudulent prone to supplant circumvent and deceive as Jer. 9.4 every brother will supplant or trip up his heels And Jehu did 2 Kings 10.10 Hence Jacob had his name from holding his brother by the heel Gen. 25.26 and 27.36 Hosea 12.3 Or it signifies also perverse full of pravity crooked and uneven as ways full of windings and turnings and Ergo hard to find Ap. So it is with mans heart full of windings Turnings Nooks and Corners Wiles and Sleights Isa 29.15 16. Wo to them that seek deep that will pretend one thing intend another and inwardly purpose quite contrary to what the tongue and outward carriage and behaviour doth pretend and promise Psalm 31.6 and 55.13 14.20.21 Ap. We have had experience enough of this 3. Above all things Miccol prae omnibus or persons above ought It is so sly and wily that no creature in wicked subtilty and dissembling can go beyond it 4. And desperately wicked Ve Anush Hu Et Anxium ipsum it is but one word in the Text and is diversly rendred viz. 1. Desperate or 2. Deadly or 3. Conjunstim desperately bent unto and set upon deadly mischief and deceitfully to destroy Psalm 64.5 As 1. Abner did by Amasa 2 Sam. 20.9 10. 2. And they by the Prophet Jer. 11.18 19. and 12.6 3. And Ishmael by Gedaliah Jer. 40.14 16. and 41.1 2. Ap. How many in our days have discovered the desperate wickedness of their hearts by their practises 5. Who can know it Surely none but God to whom alone the Prophet ascribes this Excellency verse 10. I the Lord search the heart Jer. 17.9 10. Not others 1 Cor. 2.11 Nor we our selves Psalm 19.12 No nor God himself in the esteem of wicked men For they say as Job 22.13 14. Psalm 10.10 Isa 29.15 Who seeth and knoweth c. So full of shifts and fetches so unsearchable are mens hearts Ap. I doubt many are of this perswasion in our days els men would act otherwise then they have done in these times By this you may easily perceive why Satan is so intent and indefatigably industrious to storm us 1. Within i.e. in our souls whiles we bear about us that Traitor that is ever ready to deliver up the keys and open the gates of the City and Fort of our Souls our Selves to give him entrance and peaceable possession that he may exercise his Dominion in us Ap. In this sence our hearts are compared and said to be 1. A great deep Psalm 64 6. In which men dig deep to hide their Counsel from the Lord Isa 29.15 2. And Evil Gen. 6.5 and 8.21 in every imagination continually like a deep Well full of mud and unsearchable to the Bottom and continually foul in every spring that supplies it 3. A Treasury yea the very root and Nursery of
God jointly and together Such are the Acts of Invocation of God by prayer with fasting sometimes as Dan. 10.2 3. or by lawful oaths whether assertory or promissory affirming some needful truth or promising some lawful and useful thing as oaths of judgement or of Allegiance giving of thanks by a celebration of God and giving him glory in the approbation admiration and right estimation of all his works By a confession of him and one faith in him Vel voce vel martyrio in word and deed in expression or martyrdome By an observation of such Ecclesiastical Rites and of such holy times as have warranty in the Word of God as in the right use of the Ordinances of God his Word and Sacraments and the observation of his Sabbaths and the like but be sure we walk not nor make progress in these things of divine Worship without a divine Warrant 2. To our selves in the exercise of those divine Graces and Vertues with which God hath endued us viz. Our Wisdom Courage and Temperance in the several branches of it viz. Sobriety Chastity and Vigilance c. as is requisite And in the study of true Glory by vertue These are good works and in these we should be exercised And as our good works do refer to God our selves 3. So also to our Neighbour in divers respects which do reflect upon the soul as well as the body such are 1. Humanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein we express our love and good will to men in gesture word and convenient offices Pol. p. 312. 2. Civility in the moderation of our external manners and gestures towards others and that both in our language actions shunning scurrility and unseemly things and using Urbanity in a civil and seeming way 3. Christian Charity which is the mother and root of I. Liberality which communicates both Counsel and Comfort 1. Counsel when we impart our gifts for the good of others in reproving instructing admonishing or incouraging and praying for others To reduce them from evil and to excite you to that which is good These are good works Jam. 5.19 20. For if any of them do err from the truth c. And no less good than to pull an infant or weak person out of the fire or water to save them from perishing Jude 23.2 Comfort by lending and giving cheerfully and liberally according to our Ability to the relief of our brethrens necessity and especially to such as are godand of the houshold of faith Psalm 41.1 2 3. Isa 58.6 to 13. Gal. 6.10 II. True Friendship and amity both publick and private and that for piety and vertues sake as was betwixt Jonathan and David 1 Sam. 18.1 Pol. pag. 318. III. A mutual Sympathy both by commiseration and congratulation of our Neighbours both in their sorrows and joyes Rom. 12.15 IV. A readiness to procure anothers good both in his fame and goods his reputation and ectate Phil. 2.4 1 Thes 5.11 Thus Humanity Civility and Christian Charity do produce excellent good works for our Neighbours Peace Solace comfort and advantage Let me name one or two more which are viz. 4. The Exercise of the common justice righteousness and equity which should be amongst men in their affairs and dealings and this is either universal which consists in the agreement of our whole life with the Law of God and obedience to all those Laws in special which do most concern and belong to us or particular in the performance of those things wherein we stand bound to others in some peculiar manner This is either privative concerning our own Calling and Station and that both in our lawful obtaining it not by money or unjust means as in Papacy c. And our care to discharge our duty in our places with that sedulity and diligence which is requisite Rom. 12.11 and with that fidelity and trust that we may give up a good account of the same as modest Moses was in his place Heb. 3.2 5. Or publick in the Administration and Dispensation of Justice both commutative and distributive This Justice is a Verue of large Extent and hath an influence into our whole Lives and is the very Bond of all publick Societies and Communities and Affairs of Nations But I hasten for I may not inlarge upon such an ample Subject V. Lastly A restraint and Moderation of such inordinate motions of mind as usually arise from pride anger or desire of wealth or honour the common Make-bates of the World vid. Pol. page 314 315. But Cure the first by modesty humility and teachableneffe The second by meeknesse longanimity placability The third by contentment in every condition Phil 4.11 and by a serious and due consideration of the uncertainty mutability and vanity of all earthly contentments Honours Riches Pleasures all are vanity and vexation of spirit You have had the Point the Proof Explanation Doct. Increasing in Grace and abounding in good works is a Christians excellency as well as his Duty This was the Point for which you have had Scripture Instances Arguments or Reasons As also a view of the Grace which you are to encrease in and of those good works in which you are so to abound Concerning which good works you have had a view of the Rules of good works by which they are to be ordered of the works in themselves and that in their nature and Definition Names Number Causes and Species or kinds of good works and that in Respect of God our selves our Neighbour In all which if we did abound we should be sure to have peace with God and abundant comfort in our own consciences in the evidence of our Faith and of our implanting into Christ and that we are fruitfull Branches in him and that we and our works are accepted of God as Cornelius was Acts 10.2 4. and that our good works will never leave us but will attend and follow us as Rev. 14.13 both in Life and Death even as the shadow doth the Body untill they bring us to the Reward of well-doing the joy of our Lord in the eternal life of glory Mat. 25.21 23 34 46. Of God in all acts of piety true Devotion towards him Our selves in the way of Regularity exact Walking Our Neighbour in the works of Christian Charity in all which c. I have done with the proof and clearing of the Confirmation and Explication of the Point I do descend to the sixth and last thing in the method propounded viz. the Application which is manifold in the several Uses of Lamentation Reprehension Exhortation Examination and Consolation 1. Use is of lamentation and that upon this occasion ☞ Me thinks whilest we have been viewing these good Works before-mentioned we have been with Saint Paul in Paradise and have heard and seen strange and wonderfull things But now being descended with him to the Earth in the Use and Application of these things and to see what is done among men we may say with him that
a Serpents wisdom are 1. A searching observing and knowing things by experience 2. To avoid dangers by flying hiding and securing themselves In these the Disciples were to imitate the Serpents Wisdom viz. 1. In wisely observing and prudently searching out the knowledge of things by their experiences which though it be called Ma. Stultorum yet may it be as truly named Mr. Dr. Sapientum 2. In Flying hiding and securing themselves from dangers by all lawful means 1. Save your selves from this untoward generation Acts 2.40 i.e. perverse and wicked men 2. When they persecute you in one City flee into another Mat. 10.23 3. Thus Christ himself did 4. And others Athana sius 2. The other two pernicious properties viz. To 1. Deceive 2. Wound 1. To deceive and seduce and so the old Serpent seduced and beguiled 1. Eve 2 Cor. 11.13 and in her the root of all makind His deceitful poyson hath infected all the branches 2. As the Crocadiles of Egypt with her tears 3. And other Serpents by Wiles do deceive them whom afterwards they do devour 2. To wound mortally with a poisonous sting as it is usual Ap. And in these the godly must not only beware lest they be beguiled by him but also act contrary to him since he is so wise in his generation to deceiva and destroy and that two ways viz. 1. By alluring men to that which is good and winning them to be healed of sin as the Apostle did 1 Cor. 9.22 2. Let us undeceive and direct men wounding men with godly sorrow never to be repented of that they may besaved Ap. All these are a deadly sting to the Devil him self and to all his Agents that the godly can either 1. Know by experience his Wiles 2. Or be secured from his rage 3. Or gain men to good 4. Or wound them for sin unto Repentance that they may be saved God is the healer of Israel Mal. 4.2 ☞ Thus wise had the godly need to be that must encounter with so many wiles and with all this wisdom they must adjoyn that foundation and topstone of perfect Wisdom viz. The Fear of the Lord Job 28.28 Psalm 111.10 Pro. 1.7 by which they shall be preserved from every evil way 1. And as they must be wise so had they need of more then 2. Sampson-like strength and the courage of the antient Worthies Heb. 11.33 To wrestle with such strong temptations and such infernal powers 1. So mighty which at some time have prevailed over 1. a Sampson 2. a David 3. a Solomon 4. an Apostle 5. and others in all Ages so mighty are they and impetuonsly powerful in temptation 2. and so â—any that their name may well be called Legion Mark 5.9 And we may well say of our spiritual Enemies That the Devils and Evils that are against us are innumerable Psalm 40.12 See the 4 5 6 and 7. Reasons before Let me a little explain this courage and give you some reasons why we should be furnished herewith 1. For the Nature of it it is Aggressio terribilium ubi mors imminet propter bonum salvandum Aristotle Christian Courage is the undaunted boldness of a sanctified heart in adventuring upon difficulties and hardships in a good cause upon a good ground when God calls us to it Et haec fortitudo praestat Magnanimitate Fiducia Securitate Magnificentia Constantia Tolerantia Firmitate Macrobi 1 Pol. p. 1065. Never were Joshua and Solomon and others that were to undertake great atchievements Nehemiah and Zorubbabel c. upon a juster cause or better ground called upon to be strong and couragious and not to fear Ap. Then we are to be strong and couragions in this spiritual Conflict See Deut. 31.7 8. Josh 1.6 7 9. 1. Chron. 22.13 2 Chron. 19. ult Jehoshaphats counsel to them Hag. 2.4 The Lords charge to Zerubbabel and Joshua The Prince and high Priest to build the house of God the Temple and for our charge see 1 Cor. 16.3 ver 10. hujus cap. and in the Text Watch ye stand fast in the faith quit you like men be strong In the definition before you hear that this spiritual courage is 1. An undaunted boldness or animosity of heart This is the Lords gift Ezek. 3.8 9. I have made thy face c. as an Adamant harder then flint The rock fears no change of weather heat or cold c. and the horse fears no dangers Job 29.19 to 26. Clothed with thunder c. And the Lyon turns not away from any Prov 30.30 Ap. So the Christians Courage will not shrink nor be danted but by the Assistance of the Almighty will bear up against all the storms and most terrible Assaults of these terrible ones the enemies named ver 12. 2. The Subject of this courage is a sanctified heart for as the heart is the subject of Courage both natural and spiritual est quasi cordis actio for so a valiant man is described 2 Sam. 17.10 Amos 2.26 His heart is as the heart of a Lion cordatus vir strong of heart So Sanctification is the necessary qualification of this heart in which spiritual courage dwells by which it differs from other kinds of courage This is the difference and which is caracterised by these three Notes viz. the 1. Root whence it springeth viz. Love to God 2 Cor. 5.14 2. Rule by which it is directed viz. The Word of God 1 Chron. 22.12 13. 3. End to which it referreth viz. which David charged to Solomon his son and God he is the Centre to which and wherein all things and undertakings of a sanctified heart do refer and rest as every thing resteth in his own proper Centre 3. The object of this carriage about which it is imployed is matters of great difficulty and hard services See Heb. 11.33 34 to 39. Who through Faith subdued Kingdoms c. Like their service 1 Sam. 31.12 When the valiant men of Jabesh recovered the bodies of Saul and his sons from the wall of Bethshan when there fastened by the Philistines Conquerors So have many been rescued from the mouth of Lions and many souls from Hell by their Christian Courage and fortitude against Satan Jude 23. pluck'd out quasi from the fire of Hell pulled out of the fire 4. It must be always in a good cause 1. In matters of faith 1 Cor. 16.13 Jude 3. Stand fast in the faith c. and contend for it 2. And for Righteousness sake 1 Pet. 3.14 Then you are happy The cause makes the Martyr not the punishment Causa non supplicium facit Martyrem ☞ And it is a Christian resolution and worthy of imitation rather to run the hazard of whatsoever difficulties imaginable the loss of all that is dear and precious life it self rather then to transgress the commands of God violate my vows wound my own conscience and make a breach between God and my own soul which men care not for in these our days so are they habituated in
evil and hardened in wickedness 5. And lastly Our courage must always have a good warrant the Call of God must be our ground of courage in any thing God must say to us as he did to Joshua Josh 1.9 Have not I commanded thee Be strong and of a good courage saith God Ap. Gods Command is our only good warrant but we act against it and contrary to it Ap. If all these particulars had been well observed for divers years last past All which we have sleighted for our own profit viz. If our Courage had been always seated in sanctified hearts and imployed in a good cause and acted with good warrant from God in all our streights and difficulties sure we had never fallen into the Confusion we have felt and been ingulfed in the Divisions that have rent us to pieces but we have taken another course all for self-ends and have found cross and contrary events to our expectation justly so God is just The Reasons or Motives that should animate us to this Courage 1. God who puts us upon this upon this work and is our Leader He is the Captain of the Lords Host Josh 5.14 15. And of our own salvation Heb. 2.10 Made perfect through sufferings God hath appointed all Christians to be Soldiers against the World the Flesh and the Devil and this we promise and the Sacraments as by an oath binds us hereunto Baptism and the Lords Supper The Apostle stiles himself and Epaphroditus Soldiers Phil. 2.25 My brother companion in labour and fellow-soldier and exhorteth Timothy to endure hardness as a good Soldier of Christ 2 Tim. 2.4 Soldiers we be and Ergo must take Courage in this Warfare Courage being as necessary for a Soldier as Wisdom and Eloquence for a Counsellour or Orator and Learning for a Preacher a Doctor to others 2. The weighty services which God imployes us in and Ergo as God commanded Joshua Josh 1.7 To be strong and very couragious And Joshua exhorted them that were to succeed him Josh 23.6 In conquering and subduing the Canaanites and possessing the Land c. which were matters of great importance Ap. The like Counsel have we need to take in the works of 1. Mortification which must massacre our sinful Iusts cut off and pluck out eys hands and feet in many cases Mat. 5.29 30. and 18.8 9. Mark 9 43 to 49. 2. Demolition c. levelling and battering down mountainous Corruptions and strong holds and fortifications of sin in our own bosoms 2 Cor. 10.4 5 6. 3. Reparation of Jerusalem and its Walls in our selves as well as in our Nation personally and publikly as we ought See what pains they took Nehem. 4.7 8. All these must take courage But what have we done to the contrary 3. The many Enemies we have to encounter withal viz. three huge Armies of 1. Devils 2 Lusts 3. People in the world all which do wage war with every Christianin Heavens way 1. Devils do but consider how they are sum'd up and ranked in the Text verse 12. especially Principalities Powers of whose Wiles Assaults Number Power mighty Opposition and violent Temptations I have spoken in the 5 6 and 7. Reasons 2. Lusts innumerable which fight against the soul 1 Pet. 2.11 and strike at the head and heart of our immortal souls to captivate and kill us See Rom. 7. How the Apostle complains 3. People Beasts in mens shapes 1 Cor. 15.32 Dogs Lions Bears Bulls Wolves and Tygers c. as David calls them and the Scripture styles them usually When Joab saw the Battle before and behind against him 2 Sam. 10.9 12. how did he encourage his Army Ap. And is it not so with us Ergo we had need to encourage one another in this dangerous War on all hands 4. The Troubles and Afflictions we are like to meet with in this Warfare which we shall never be able to undergo if we have not Christian Courage in our hearts What sad things may a Soldier of Christ see and feel before we have a full and final victory as those Worthies did Heb. 11.36.37 39. Thus doth this third Use informs us from the 4 5 6 7. Reasons what need we have of Wisdom and Courage that we may be able to withstand such mighty and crafty Adversaries 2. And how this Use doth serve to reprove many for their Cowardliness in things evidently good for us and others Like them John 12.42 43. For they loved the praise of men c. and because of the hardship that sometimes doth attend good Actions Like them Numb 21.4 Christ did not so in the work of our Redemption He feared not men nor favoured himself But these should do well to consider what and where such fearful persons shall have a share as Rev. 21.8 But the fearful c. have part in the lake c. 2. Audaciousness in evil against whatsoever can be said to the contrary This is not courage but hardness Like them Jer. 5.3 That made their faces and hearts harder then a rock Adamant Zach. 7.12 This is contrary to Cowardliness yet both these are enemies to Christian courage and justly blamed David that durst encounter with a Lion a Bear a Giant Goliah yet trembleth with fear of God and of his Judgements Psulm 119.120 See 1 Sam. 17.34 to 38. But David like men are dead Ap. The Grandees of our Age are of another mind who neither fear God nor regard man Like him Luke 18.2 But I do leave them and all such to their righteous doom And to what hath been spoken already by way of Motive before let me add this Exhortation to animate us in this true Christian Courage against our spiritual and spightful Adversary by some Arguments which are drawn from 1. The Commodities accruing by Christian Courage are 1. The Favour of God to strengthen you Psalm 27.14 Be of c. 2. It will give heart in the hardest Adventures as it did to Nehemiah and Ester whose task was hard 3. It will make us unwearied in our works and make them easie as Moses in so frequent messages to Pharaoh 4. It will prevent sinful and scandalous miscarriages as it did in the three Children and Daniel had they not been couragious as to the hazard of life how had they miscarried 5. It will daunt our Adversaries for as James 4.7 Resist c. 6. And encourage others as Pauls bonds did many Phil. 1.12 13 14. II. From the sad consequences of Cowardliness in this case 1. Personal discredit Nehem. 6.13 as Samballat would have done to Nehemiah 2. It makes us unserviceable as Mat. 25.25 as that slothful servant was and fore-casteth difficulties Prov. 22.13 and 26.13 3. It brings damage to good causes 2 Chron. 32.18 so Rabshakah would have frighted Hezekiah to that end 4. It exposeth us to Sin and Judgement as in St. Peters case Jer. 1.17 The Prophet must not be dismayed 5. It animateth the Adversary 6. It discourageth others Therefore to help us to courage in this
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
wrath Psalm 112.10 The wicked shall see and grieve and perish and melt away the desire or Hope of the wicked shall perish Such hopes are like dust or chaff fome or thin froth smoak that is soon dispersed or a Guest that stays but a day saith the wise man Eccles 5.14 Or like an unfaithful man in time of Trouble a broken tooth and a foot out of joynt Prov. 25.19 saith Solomon Ap. Should I bring these things down to our times when should I end and conclude this Subject For how many did hope that upon the death of the late King both Name and Thing King and King-ship hath been dead for ever and that either Anarchy or Tyranny Stratocracy or Oligarchy c. viz. the Rump should have domineered over us for ever And that King Kingdom Settlement or Free Parliament conducing thereto should never have appeared more Others had better hopes and now God hath decided the business You know the point from this helmet of salvation viz. Doct. A Christians hope of salvation is to him an helmet which he must take and make use in this spiritual Warfare This hath been explicated confirmed and applyed in part The first Use did reprove doubtful and despairful persons The second Those that hope in the Creature in humane inventions or in their own Merits And thirdly The vain hopes of evil men in and after vain or evil things Instances of which are innumerable 1. Balaam 2. Abimeleck 3. Ahab 4. Zimri 5. Athaliah 6. Sennacherib 7. Israel hoping in Egypt 8. Those Covenanters with death and hell And 9. Those Husbandmen in the Gospel who slew the Heir and did seize upon his inheritance hoping they had much advantaged themselves thereby Mat. 21. whereas indeed they utterly undid themselves by so doing as it is evident to this day 1600. years since These nine Instances were propounded unto you with a brief Application to these times and expression of the righteous Judgements of God against such sinful and ungodly hopes Thus far I have proceeded I do now descend to the Uses of Examination and Exhortation which you may conjoyn together for brevity sake The second and third Use of Examination and Exhortation is A Christians hope of salvation a helmet then try and examine your selves what Use you make of it You have heard it opened in the Causes and Effects of it c. 1. Now do you importune God much for this Grace of Hope he is the Donor of this and every perfect gift He is the Fountain of all good and to him we must have recourse 2. How do we cherish Faith the Root and Instrumental cause of this Faith is a principal grace as you have heard Then use all means to strengthen it and starve it not 3. Doth our hope of salvation make us act the more strenuously and vigorously For the 1. Glory of God from whom we expect salvation according to what we pray for Orat. Dom. Pet. 1. hollowed be thy Name Glorifie him in all things Ap. How can we hope for such honour from him whom we wilfully dishonour daily Be you exhorted and perswaded to mend what is amiss in this particular 2. And for our own Salvation in the way of it and in the pursuit of whatsoever may further the same Ap. These are the final causes and ends of your hope do you answer them 4. Hope it is Spes piorum and is appropriated only to the godly See that you be such these are the proper Bottles fit for such Wine The wicked have no hope being without God in the world Ephes 2.12 1 Thes 4.13 5. What are the Objects of our hope Is our hope fixed upon God Christ his Word and his Mercy Goodness and the manifold benefits Veniae Gratiae Gloriae of Pardon Grace and Glory the fruits of his Mercy and the streams of that fountain of living water For the Mercies of God fail not Ap. Do we esteem the fruition of these the greatest Blessings or is our hope set upon the world the pleasures profits and preferments of the same 1. Sensual and sinful pleasures are as much as some Epicuri de grege porci Epicures and others do hope for 2. With others Gold is their hope and gain their godliness Job 31.24 He did not so And Mammon their God Mat. 6.24 3. And the Glory Pomp and Preferment of this world have caused many to fall down and worship the God of this world This our Saviour refused 6. How are our minds prepared 1 Pet. 1.13 and our lives purified 1 John 3.3.1 To entertain such a perseverance as is required of us viz To hold fast our confidence and rejoycing of hope firm and stedfast unto the end Heb. 3.6 14. And 2. Such a full assurance of Hope unto the end as is expected and desired by us Heb. 6.11 which must be accomplished by diligence Faith and Patience not slothfulness Ap. We must be at pains to reach this Assurance and great diligence must be used to keep it free and full without anxiety and doubting Let this be your work 7. What effects have this our hope of salvation wrought and produced in us Are we hereby taught to be more heavenly minded Are our hearts there where our hopes are And are we more conformable to heavenly conditions and qualifications there is perfect Peace Vnity Amity Love and Concord all in agreement and one God and Father over all who is infinitely good Ap. But we on earth have had many Masters none of the best and amongst our selves are full of Fractions and divisions Machiavels wicked rule hath had great power influence and prevalence with us for many years viz. Divide impera which hath been mightily acted by a Jesuited party Divide and Rule We have more resembled a wilderness of Bears and Lions Wolves and Tigers rather then a Paradise of God a place of peace where the Lion and the Lamb lye down in peace together Isa 11.6 to 10. and 65.25 We have broken one anothers heads and hands and hearts and Estates and how all things have suited with this Helmet of Salvation I leave to wise experienced Christians to determine Tantaene animis coelestibus Irae Great anger among heavenly minds was strange to Heathens The good Lord mend it now among Christians 2. How much more humble are we then formerly This is a valley of grace Capsula virtutum a Cabinet of vertues the first step to heaven to which God gives his grace and then adds Exaltation Ap. Yet how few have and embrace this 3. How much Self-denial all in reference to the things of this world hath this hope wrought in us Who denys himself the more in respect of dishonest gain Or willingly restores things unlawfully gotten We hope for heaven yet we would willingly hold the worst gotten goods on earth Ap. How these things suit I know not 4. What Patience upon earth in bearing Afflictions and Injuries Hath our hope of heaven wrought in us 5. And lastly What
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
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
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
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