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
of other Churches viz. the French Dutch Danish Suevick or any of the Lutheran or Calvinian Churches or with any of those of the Eastern Churches now extant The Armenian Constantinopolitan the Syrian Egyptick the Greek Aeuchology that of Cyril or St. Ambrose commonly called Officium Ambrosianum or any other antient or latter yet ours will appear to be the most exact and compleat of any of them and comprehensive of any thing that is excellent in any of them 8. Lastly Our Liturgy it is confessed was penned and allowed by learned Doctors and glorious Martyrs who sealed the truth of the Reformed Religion with their Bloods So than it was the truth of Religion expressed in the Articles set forth by King Edward the sixth An. Dom. 1552. Collected from and suitable to the holy Scriptures for which they dyed rather then for the Liturgy of their own composing which is a great mistake of many both which Articles and Liturgy with some alterations and additions were again revived and ratified by Q. Elizabeth in the beginning of her Reign viz. an 1. Eliz. c. 2. and the same Articles and Liturgy have been continued by K. James and K. Charles the first all of blessed memory and so they remain at this day Yet quaedam in pulchro corpore sunt desideranda emendanda the fairest face may have some blemish c. And I am sure there have been many wise judicious and very learned men who have earnestly and long desired that some few things both in Hierarchy and frame of Church-Government by Episcopacy as also 〈◊〉 the Lyturgy or Form of Gods publick Worship c. might without noise or tumult have been regulated and altered for the prevention of inconveniencies which might ensue But our late Reformers as they pretended and called themselves were of another strain nothing would serve but the ruine of the one and the utter expulsion of the other For my part 1. I should think him an evil Physitian who to cure a Mole a Freckle a Wart or small Wen in a fair face doth kill the person to effect it 2. And him to be as bad a Builder or Workman who to mend a Quarry of glass in a Window or to put on a Tyle upon the house-top c. plucks down the whole house to do it and thus did our late Deformers deal by Episcopacy and the Tyturgy But 1. As by the Extirpation of Episcopacy was ushered in and attended proceeded and succeeded no better then with a most terrible barbarous and bloody civil War to the amazement of wise men the consternation of the best men and the astonistment of all men 2. So the Expulsion of the Lyturgy was preceded with the death of the Arch Bishop of Canterbury nothing else would serve and attended with expunging the clause for the preservation of his Majesties Person out of the Commission of their General in the Army These were the bad Neighbours of two things which were absolutely bad enough in themselves And as the ruine of Episcopacy did serve to enrich a company of greedy Cormorants who Ostrich-like could devour any thing Or like that foolish Aeagle in the Fable would needs have a Morsel a Bit or Gobbet from the Altar though therewith she set fire on her own nest and ruined her self So the Expulsion of the Lyturgy opened a wide gap to all the whimsical fancies fanatiek Opinions Errours Heresies and Blasphemies that have so abounded and so much infested the Church of God ever since whilst every man was left to his own abilities inventions and expressions and every man that could but talk a little and make use of any good language was presently cryed up for a Gifted Brother and compleatly fitted for the Ministry without any more ado And hence no doubt hath been abundance of Non-sense if not worse uttered by men of weak abilities parts and gifts in celebrating the Mysteries of God And hence have sprung those swarms of Sectaries that have so long anoyed us Yet as the best vertues are attended with a vice on each hand as Liberality with Avarice and Prodigality c. And the best men have enemies and the best business shall be sure of some Opponents So the Liturgy or form of Gods publick worship or the Book of Common-Prayer hath two great enemies 1. Those that set it too high and deify it And 2. Those that vilifie it and too much undervalue it Those set it too high that make it equal in Authority with the holy Scriptures as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 sent by immediate inspiration from God as the Oracles of God were although it be but the composure of wise and good but not inspired men These people do by the Book of the Common-Prayer as the Children of Israel did by the brasen Serpent reserved and kept as a monument of Gods mercy to their Ancestors was so doted upon as that they gave divine honour to it Then did that good King Hezekiah 2 Kin. 18.4 break it in pieces that God might no longer be dishonoured thereby Take heed beloved of perverting lawful and useful things to evil ends and purposes This sort of people do commit a three-fold Injury viz. Against 1. The Book 2. The Composers And 3. Themselves 1. Against the Book For God hath not given us this book but the holy Scriptures to build our faith and to lay upon them the foundation of our salvation 2. The Compilers and Composers of the Book who I dare say would no more assume the honour of immediate inspiration from God then the Angel would accept of divine worship from St. John Rev. 19.10 So far were they from the errour and vanity of Anabaptists Enthusiasts c. c. Themselves most of all both in the two former injuries now named and especially in the misbottoming their own salvation upon a wrong foundation and relying upon the inventions and composures of men rather then upon the Oracles of God in the holy Scriptures which were spoken and written by divine inspiration Now is not this to for sake the fountain of living waters and hew us out broken Cisterns that can hold no water Others there be who do vilifie and would exclude utterly all forms of prayer and indeed all things else that are conducible to order and decency unity and peace in the Church so much are these men taken with their own fancies and inventions All forms of prayer with them are carnal formal papal c. and do stint the spirit which last is yet no more done by this then by singing of set Psalms which they themselves do practise and make use of in their own Assemblies Sure if these men be in the right and that no forms of Prayers are to be regarded Then to what purpose are all those pious helps to devotion c. which were composed and published for the general good by so many worthy men who were truly learned and godly religious and renowned
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