have a Pastoral power to dispense the Mysteries of salvation administer the Word and Sacraments Non sequitur it follows not besides teaching and admonishing is either 1. Publick expounding the Oracles of God revealing the whole Councel of God to men for their salvation 2. Private By catechizing our Families conferring with others repeating what men have learned from the Scripture from other good Books and good Preachers advising encouraging reproving comforting as occasion is Ap. And is all this nothing to exercise our zeal upon but that the fire must needs burn besids the hearth the proper place and be upon the house top to destroy the whole building Object 3. But Eldad and Medad Numb 11.27 prophesied in the camp Saul also 1 Sam. 10.9 among the Prophets And Philips daughters Acts 21.9 prophesied i.e. did tell things to come by the instinct of the Spirit not teach in the Church against those prohibitions 1 Cor. 1434. And Amos a Herds-man Amos 14.15 And the Lord said to him Go prophesie c. Peter and others Fisher-men Mat. 4.18 And Paul a Tent-maker did so Acts 18.3 4. Ergo Trades-men may preach if they be gifted but let ours shew such an extraordinary Call and consider that Answ 1. Extraordinary instances must not be brought in as Presidents For if so then false Prophets may expect Asses to reprove them as it befel Balaam Num. 22.28 and Soldiers may make use of Priests Rams horns to scale Walls in a Siege as Josh 6.3 and lamps and pitchers to subdue enemies Judg. 7.16 2. True predictions of future things speaking strange tongues which the Speakers never learned and miraculous cures were the wondrous effects of an extraordinary Calling Ap. Let our Sectaries shew the like Call and the fruits thereof and the Day is theirs we will yield what they desire else not 3. But now none are born Priests or Ministers but admitted by order to that Office and publick imployment We condemn not all Trades-men eo nomine from being orderly admitted into the Ministry in some cases Some mens Parts are too broad for their Callings and some mens Callings for their Parts Parents are sometimes mistaken in the Genius of their Children and sometimes at first do place out their Children and dispose them to what proves not to be suitable with them ☞ These Children dislike betake themselves to learn and study then are approved and orderly admitted such we condemn not but we blame those men 1. That take upon them the Honour and Office of a Minister and Preacher not being called thereunto as was Aaron 2. And despise the regular Ordination of the Church by the imposition of hands 3. That mangle instead of handle the Holy Scriptures with unwashen and unadvised hands 4. That presume they have those gifts and graces of the spirit which indeed they have not 5. That usurp upon the Place and Function of a Minister of the Gospel which they are very unfit for 6. That undervalue the cure of souls which is ars artium saith Gregory a marvellous piece of skil and wisdom 7. Which cross the grave and serious Question of the Apostle 2 Cor. 2.16 But now who are not sufficient Mechanicks are able Minsters and dare exercise ut dicunt per famam populum in great Assemblies to the great dishonour of God prophanation of his Ordinances and scandal of reformed Churches ☞ The good Lord rectifie these things that we may be compleatly shod with the preparation of the Gospel of Peace Amen The Apostle you know is instructing us concerning the spiritual Warfare of a Christian In which you have the War and the Weapons or the Ability and Art wherewith the War is managed Verses 10 11 12 13. The Armour with which the Conflict and Combate of the same is acted and performed Vers 14 15 16 17 18. The parts or pieces of this Armour are seven 1. a Belt 2. a Breast-plate 3. Shooes 4. a Shield 5. an Helmet 6. a Sword 7. Frayer and Supplication Ap. Of the first three I have spoken and you know how ill this Girdle of Truth doth agree with Falshood and this Breast-plate of Righteousness with the Unrighteousness of men and this preparation of Shooes to profess practise and preach the Gospel doth suit with meer formal Professors and presumptuous intruding Preachers ☞ I do now proceed to the fourth particular viz. A Shield or Buckler which stands in the midst of the rest like the tree of life in the midst of the Garden Gen. 2.9 or a mighty Champion in the midst of an Army which is ushered in with a Preface Above all or principally put off with the Praise and Eulogy of admirable and wonderful effects viz. wherewith ye shall be able to quench c. Exp. In the words are little difficulty yet accept of this Explication 1. Above all i.e. in our account or esteem Whatsoever other Armour defensive or offensive we have or want let us be sure we want not this 2. Above or over all in the first place and principally in reference to all the whole man whom it is ready to defend in every part or all the rest of the Armour of all which it is both defensive of all our other Armour all which the Shield or Buckler is ready to save from harm and comprehensive of all the rest for that it is impossible to be armed her with without Truth and Righteousness and the profession and practise of the Gospel or without hope of salvation of which it is the substance and evidence or the Word of God by which it cometh or Prayer which it produceth to perfection So as that if we have true Faith we have all these in some proportion though each of them also have their proper place in our defence and do mutually concur with this and not one of them can be in sincerity without this Faith 2. Taking the shield or Buckler you may note that these two words are promiscuously and indifferently used one for another for the substance shape Dimensions and use of them with horse and Foot I might acquaint you out of Polysbius Livy and other Authors vid. Mat. Mart. p. 35 15 35 16. ☞ But to let that pass they were Weapons of special defence and use in war and they were made of Gold 1 Kings 10.17 by Solomon or Brass 1 King 14.27 as by Reheboam or Wood 1 Chron. 12.8 wrought by some artificial workman to the use and purpose before named and the word Shield in Scripture is used properly and figuratively in a fourfold sense viz. for a Shield 1. Artificial made by man for a defence of the body against an enemy and so had Goliah 1 Sam. 17.7 and those mentioned 1 Chron. 12.8 and I think all do easily apprehend this 2. Political so Rulers Magistrates and Governours are styled Psalm 47.9 Hos 4.18 signifying that they are or ought to be for defence and protection of the body politick not destruction like the Rump 3. Spiritual against the
of the hope that is in us 1 Pet. 3.15 with meekness and fear 2. And to preach the Gospel when lawfully called thereunto 1 Pet. 5.1 2 3 4. Rom. 10.14.15 You know that the whole course of our lives is often compared to a Way Walk or Journey and also to a Warfare and for either of these men do make such provision and preparation as is necessary and so we must do here as the Text here teacheth us the point is That Doct. We who are Christian Soldiers must make diligent preparation to profess and practise the Gospel and also to preach and publish the same as we shall be lawfully called thereunto ☞ This point doth consist of two branches The first of which concerns all and the second concerns only the Preachers of the Gospel We shall take them a sunder and begin with that which is universally necessary for all Christians viz. To profess and practise the Gospel of Christ. Exp. The Gospel is so called q.d. a Goodspel or Gods-Spell viz. of Christ Gal. 1.6 7. and 3.8 which was preached unto Abraham long since and it doth contain 1. The History and Narration of the things which Christ spake and did which are of excellent use for our Instruction Imitation and Consolation Mark 1.1 2. The whole Doctrine of the Word both of Law and Grace and whole matter of instruction to rule to guide us under Christ Who Mark 1.14 Came preaching the Gospel of the kingdom of God And thus we stand bound and hear believe profess and practise the same 3. The glad tidings of remission of sins and eternal salvation the Doctrine of Free grace and obtaining righteousness by faith and teaching the true way how to attain perfect Righteousness and Eternal Life This was manifested of old in referrence to Christ to come to Abraham Gen. 12. In the Covenant Gal. 3.8 To us in respect to Christ already come Luke 2.10 Rom. 11.27 18. This is my Covenant c. as concerning the Gospel they are enemies for your sakes c. This Gospel we are commanded frequently to hear and believe Mark 1.15 Acts 1.57 To yield obedience to it Rom. 16.17 16. Titus 2.11 12. And to walk uprightly according to the truth of it This is styled 1. Glorious 2 Cor. 4.4 1 Tim. 1.1 2. The power of God to Salvation Rom. 1.16 3. Childrens bread Mat. 15 26. Milk for babes 1. Pet. 2.2 4. The word of Gods grace Acts 14.2 5. The word of Faith Rom. 10.8 6. The Savour of his knowledge 2 Cor. 2.14 15 16. 7. The ministration of the Spirit 2 Cor. 3 8. and of Reconciliation 2 Cor. 5.18 19. 8. The Word of Truth Ephes 1.13 9. Of life Phil. 2.16 10. The Doctrine which is according to godliness 11. The form of sound words 2. Tim. 1.13 12. The good word of God Heb. 6.5 Reasons which may be added to these honourable appellations of the Gospel are because by this we are begotten to God 1 Cor. 4 15. And in it we have our legacy of peace and salvation Isa 52.7 and of all things conducible thereunto This requires Faith Love Repentance Self-denial Crucifying the flesh a new Creature the putting off the old man and putting on the new man Thus we have heard what the Gospel is viz. it is good tidings and what it doth contain How we ought to hear believe and obey it walking uprightly according to the truth of it and that from divers motives wrapt up in the manifold Honourable Appellations wherewith God hath crowned it in reference to our great benefit by it and these do induce the main Reasons by which we are induced hereunto And likewise we have heard what it doth require of us that we may be saved Concerning all the particulars which it doth require It doth concern us to enquire whether our selves or our Conversation be as it becometh the Gospel of Christ walking worthy of the Lord who hath called us out of darkness into his marvellous light and also unto his Kingdom and Glory and of our heavenly Vocation wherewith we are called Ephes 4.1 Ap. If we walk regularly answerable to any one of these then we are rightly said To walk worthy of them all or else we walk worthy of none of them I. To walk as it becometh the Gospel is to lead a life agreeable to the Gospel of Jesus Christ and that because 1. The Gospel may not be evil spoken of through us young women must be so qualified that the word of God be not blasphemed Titus 2.5 So also Propfessors and Instructers of others must take heed of breaking the Law lest the name of God be blasphemed through us Rom. 2.17 as those Captives of Israel profaned the name of the Lord among the Heathen Ezek. 36 19 2. The Gospel may be adorned by them in all things as those good servants did Titus 2.9 10. And those whom the Apostle so exhorteth 3. And that we may be exemplary to others and instruments of their Conversion This is to walk as becomes the Gospel and those that do walk so shall be blessed Gal. 6.16 Have peace and salvation at the glorious appearing of the great God and our Saviour Jesus Christ Tit. 2.11 12 13. For the grace of God i. e. the Gospel that bringeth salvation hath appeared c. II. To walk worthy of the Lord is in a conformity to his Image our relations to him as of a good Wife to so worthy a husband dutiful Children to so good a Father loyal Subjects to such a Magnificent King who is the blessed and only Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 Ap. Every of which doth conclude us in all the Duties of each Relation and doth discover unto us the Iniquity Folly and Misery of all such who do desert this husband for any other or disobey so good and tender a Father or rebel against and revolt from this blessed Potentate and do become voluntary Subjects to the prince of darkness you will all say This is a bad change yet how many are guilty of all these transgressions referring to each relation and do make this change usually III. To walk worthy of the holy and heavenly Vocation which Christ hath given us by the Gospel wherewith we are called by Christ in the Gospel and by which we receive the Spirit whereby we are sealed to the day of Redemption Ephes 4.30 This Vocation or Calling is holy and heavenly because it is a voice descending from heaven infusing heaven into us here and inducting us into heaven at the last all which it doth effect by calling us to Holiness which it begetteth and cherisheth in us here and crowneth with perfection for ever in Heaven This Vocation is either external by the Preachers or internal by the Spirit as Acts 2.10 Both are the fruit of Gods Free Grace and of his love to mankind And this holy Calling teacheth us how to walk worthy of the Lord and this Vocation it self and the Gospel
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
very apt to be misapprehended by some sinister Eares I am clearly for a Liturgie or form of Gods publick worship or Service as singularly useful to the Order Unity and Peace of the Church a great help to the weak both Ministers and others and a meanes to prevent many inconveniencies which will befall through the want of it as schism faction c. And in this I am sure I have all the Christian Churches in the World Greek and Latine Eastern and Western and that in the Primitive the first and best times on my side Jac. Armach Besides much Scripture Authority cited by Armach Neverthelesse my esteem of a Liturgie or form of Gods publick worship and service be as I have spoken Yet in answer to the Question propounded I would be alwayes understood with this Caution viz. That I would have none Rest or Rely upon any form of publick worship devised by men as all-sufficient either to the discharge of a Ministers duty or to the salvation of a particular Christians soul 1. For to speak first to the latter of these It is impossible for any particular form to reach all the necessities Corruptions Temptations wants Weaknesses Infirmities Defects and particular Occurrences incident to men There will ever be occasion to observe that Precept of our Saviour Mat. 6.6 Enter into thy closet c Christ himself made use of other prayers upon occasion He prayed all night and in several places Luke 6.12 Let our Addresses to God be secret and private for secret sins and sorrows of soul and God that doth hear in secret will reward us openly Mat. 6.6 ☞ In a word Let not a publick form exclude or extinguish our private Devotions nor let our private Devotions justle out the publick Form causing us to neglect or contemn it as Fanaticks do Let both go hand in hand frequent the publick Form devoutly and use private prayers seriously and be we thankful to God for his good Spirit that doth assist us with Grace to make use of both as helps to the heavenly Jerusalem 2 As for the former touching the discharge of a Ministers duty if that be not sufficiently done by this Answ I blush to hear any Minister talk so nor did I ever think him fit for the Ministry that did so Publick forms are to be used for Order Unity c. but this is not all not col Ha. Adam of the man or Minister ☞ For besides this we have a word not to be dispensed with Ezek. 3.17 Hear the word at my mouth c. A great Command John 21.13 16 17. Feed my sheep serious advice trebled 1 Cor. 8.16 Wo unto me c. A severe aprrehension 2 Tim. 4.1 2. I charge ye c. A dreadful Charge it is to omit all other places that enforce this I could never think that these and such as these places could ever be answer'd with the bare observation of any Form of Gods publick worship divine Service or Administration Ap. If any of my own profession dare appear before the great Tribunal at that great and terrible Day of the Lord upon this account I must professe to you all I dare not so appear nor durst I ever be so presumptuous The good Lord pardon our defects and strengthen us to his own work for who is sufficient for these things 2 Cor. 3.16 Thus if the Agent or Preacher be too dull in his place 3. Now this Reproof is against such Preachers as are diverted to a wrong way of winning souls which is when Ministers think to prevaile by rigour storms and continual Thunder rather then Lenity the still voyce when God appeared to Elijah 1 King 19.11 to 29. it was not in the whirl-wind nor earthquake nor Fire which yet were useful for preparation paration c. but in the still voyce which gave Gods direction for the anointing of Hazael Jehu and Elisha to revenge Gods Quarrel against Idolatry and to rectifie things so far amisse But though this still voyce be for the most part the most prevalent and this mild way of winning Souls be most usual and useful Yet this must not exclude the sharpnesse and severity of a Preacher upon just occasion there is a time and place for Boanerges Mar. 3.17 to Thunder and the Apostles Rod 1 Cor. 4.21 is as to Children better then Bread in some cases Or a Barnabas to comfort the Prophets did so of old they spared no persons no crimes Eze. 21.25 You prophane And our Saviour took his time to tell the Jewes that they were of their Father the Devil John 8.44 and the Apostle calls them foolish Galatians when they were so soon bewitched not to obey the Truth c. Gal. 3.1 Ap. These things are useful to prepare the way of the Lord the terrours of Mount Sinai prepared them to receive the Law and the wind c. at Horeb the Prophet for the still Voyce 1 Kin. 19.11 and the Law is our School-master to bring us to Christ Gal. 3.24 25. Obstinate Offendors must have answerable Rebukes men are of different tempers some like Nettles must be handled hard others like bryers gently But yet as the Lord in Judgment doth remember mercy so must Love be mixt with all this But then these preparations being thus made the still Voyce behind us gives us the encouragement Esay 30.21 saying This is the way walk in it c. Lenit as apostolici spiritus obsecrationibus magis agit quam rigidis jussis Paraeus Gasp Olevianus Haec ratio docendi mazime convenit Ministris Dei ne pro imperio dictatorie rigide postulent quod praecipient lenitate precibus facilius obtinent ab Auditoribus 1. Apostolical Lenity doth act more by kind Intreaties then by rigid Commands and Ministers that teach thus do not so much imperiously and magisterially dictate as ministerially and friendly Request by which they do soonest gain upon their Hearers Paroeus Olevianus Acts Monum Fox Vol. 3. p. 146. It is Recorded that there was such an austere gravity and severity imprinted in the Countenance and discourse of that Renowned Martyr Mr. Hooper Bishop of Worcester and Gloucester even to the terrour of the Spectators that it was sometimes wished that it might have been a little more popular and familiar then let Lenity and Gravity be mixt to win the Souls of all ☞ And a Teacher must take heed of being quarrelsom for trifles too much seeking himself and the like and must so behave himself that he may say truly with the Apostle 2 Cor. 12.13 14. I seek not yours but you and the people may assent thereunto having nothing to say to the contrary and then they are like to be successeful Thus much for the Reproof of the Agents or Teachers when they are either too dull or diverted amisse 2. The next Branch of this use of Reproof is against all such Patients or Hearers as are either too hard or disaffected 1. They are hard that will admit no
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
Use I. Informs us how wanting we be in performing good works how wicked we be in producing and practising so much evil as provokes the curse of Christ Use II. Of reproof to men of all ages babes old and young for that having so much means they continue so weak sick and wicked as they do and produce no better fruit Use III. Exhorts men of Eminency and Authority and all men to labour for proficiency which to effect prune and lop off superfluities which hinder growth and fruit viz. Idleness Pride Worldliness Custome of smaller sins and ill company Make use of such things as further Increase and Fruitfulness viz. Industry Humility heavenly Mindedness Conscience of all duty and Gods Society All which are soveraign Antidotes against Dwarfishness and Barrenness and then provide for growth and fruit thus Get the Spirit and let the Vine-dressers be diligent Make use of Ordinances and Means Exercise your Graces and use good company Use IV. Of Examination teacheth us to try whether we Increase or not Use V. Of Comfort But alas When can all this be done Not in a moment or in one hour c so that I am at a stand what to do the acceptance of me and my labours of late and the manifold exceptions against both my sickness and weakness neither considered nor pitied have put me almost upon the resolution of the Prophet Jer. 20.8 9. viz. To preach no more for as he so have I been rewarded c. But that I have a glorious God and Father in heaven that design'd me to this work from my birth a gracious Redeemer that doth command me often to feed his Sheep John 21.15 16 17. A blessed Spirit that doth encourage and strengthen me hereunto That many Souls are to be edified and instructed I have a Conscience to be discharged as in the sight of God A great Account to be answered and cleared And a Soul to be saved in the day of the Lord Jesus And but that the Word of God is as a fire burning in my heart with zeal for his glory and the good of souls I had been utterly discouraged long since in our confused times But a necessity is upon me yea woe is to me if I preach not the Gospel 1 Cor. 8.16 Therefore with the Prophets Isa 62.1 Jer. 4.19 I will not nor I cannot hold my peace for Sions sake for your souls sake till your righteousness appear in brightness and that you do grow on to perfection in some good measure Therefore though aged and weak I shall resolve with aged St. Peter not to be negligent to put you in remembrance of the things that concern your salvation though you know them and be established in the present truth 2 Pet. 1.12 13 14 15. Now to pursue our premised and intended Method I hope I need not produce many particular proofs For the whole Scripture aims at this and perswades us to grace and to the fruits thereof by many Arguments 1. Yet to give you in a few for many St. Peter layes a strict charge upon us for the root 2 Pet. 3.17 18. Beware of being misted c. But grow in grace c. Auxanete implies Motion and Augmentation Growth and Increase a progress to a fulness and abundance 2. And for the fruit our Apostle is as serious 1 Cor. 15.58 Be ye stedfast c. Always abounding 3. And for both the Apostle tells us That this is the main end of the work of the Ministry and the manifold gifts of God upon men viz. For the edifying of the body of Christ unto a perfect man unto the measure of the stature of the fulness of Christ vers 13 14. That we be not children c. But speaking the truth in love may grow up into him in all things which is the Head Christ c. and may receive increase of the body unto the edifying of it self in love Ephes 4.12 to 17. 4. And answerable hereunto are our Apostles incessant prayers for the Colossians Col. 1.9 10 11. That they might be filled with the knowledge of Gods will in all wisdom and spiritual understanding that they might walk worthy of the Lord c. being fruitful in every good work and increasing in the knowledge of God strengthened with all might by his glorious power unto all patience and long-suffering with joyfulness And this is a passing from strength to strength fath to faith and from glory to glory 1. From strength to strength Psalm 84.7 i e. Never weary but encreasing in strength and courage till they came to Mount Zion to Gods House so doth the Christian till Heaven From Faith to Faith Rom. 1.17 Not to several kinds of Faith but from one degree of faith to another till it do attain its full accomplishment in Life Eternal From glory to glory 2 Cor. 3.18 i.e. From glory begun upon Earth by Grace to glory consummated and perfected in the glory of Heaven Thus much for Scripture proof 2. I shall add a few instances of either sort proficients non-proficients men of stature and Dwarfs fruitful and barren 1. For the first sort Christ is the incomparable president and most transcendent pattern in this for he encreased in wisdom and stature c. Luke 2.5 2. For stature he encreased by little and little as Children do and that Lege humanae naturae by the course of Nature Enthyminus And for Wisdom although the fulnesse of the Godhead did dwell in him bodily Col. 1.19 and that God gave him the Spirit beyond measure John 3.34 Yet because he assumed a reasonable Soul as well as an humane Body the Deity thereto united was so vailed that the graces thereof discovered themselves by certain degrees according to the nature of his humane Faculties so he is said to encrease And he encreased in Wisdome Experimentally for though he was a Son yet learned he obedience by the things which he suffered Heb. 5.8 ☞ As God he was absolutely perfect and needed no encrease but as Man consisting of an humane Body and Reasonable Soul and as a man obvious to sufferings he is said to encrease in wisdom and stature c. But this first is an instance beyond Example a President that admits no parallel incomparable 2. Come we to a second that reflects more upon us viz. The Thessalonians that were here exhorted to this duty how are they commended 2 Thess 1.3 4. in that the Apostle gives thanks to God for them that their Faith grew exceedingly and that their Charity towards each other abounded so that the Apostle c. did glory in them in the Churches of God c. Oh how well were it if all people would give their Teachers cause thus to glory but these Examples are Rare 1. Their faith encreased in regard of the Object when they apprehended more profound Mysteries of faith then before Subject When more confirmed in the Mysteries apprehended and that we give a more full Assent unto them without any staggerings or
6.7 which bringeth forth meet fruits c. Nay wicked men in their way will be at great care and cost to compass their owne ends whether ambitious covetous luxurious c. though they be worse by obtaining They may teach us industry in better things but none will be at paines for nothing no fruit no success no good real or appearing and seeming so ☞ The event will be that the barren Land and Fig-tree c. and those that are fruitfull in evil who like that Earth bring forth Bryers c. is nigh unto cursing c. Heb. 6.8 2. The person in whom this grace and growth is This encrease becomes connatural with him that is a truly gracious Christian so that he cannot do otherwise As healthfull Children being supplyed with Necessaries cannot but grow As wicked men encrease in sin and grow worse and worse because sin is con-natural to them 2 Tim. 3.13 Ap. So the gracious man is better and better because Grace is become connatural with him by which he is become Nadibh a Free and voluntary mover as natural movers are For as the stone descending moves swifter near the Centre And the Sun ascending to the Zenith the Noon-point gives more and more light Prov. 4.8 And the Rivers flowing towards the Sea their proper Centre do encrease more and more as those waters did Ezek. 47 3 4 5. so moves and shines the gracious man in the Valley of Vision towards the Vertical-point and Centre of Felicity the heavenly glory encreasing still in light in grace and in good fruit Nor can he do but so as natural movers cannot do otherwise in their Motions Thus also do wicked men move freely in their way of wickednesse towards the centre of eternal destruction 3. This proficiency and encrease in its self is to be considered as praise-worthy and very commendable For if Skill trade or science be good then we should learn as the Apostle adviseth us Tit. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchris operibus prestare to excel and surmount others in good works Schollars Artificers c. are worthily commended for their Encrease in Learning and Skill and exquisitnesse in both Profitable for by this encrease and growth in stature c. the empty Twig a poor weak plant becomes a fruitfull Tree yea the Child becomes a Man And the Novice a young beginner or raw practitioner in any Skill Art or Science one newly entred or but lately converted to the faith and into the profession of true Religion becomes an expert Artist his Crafts-master and an experienced Christian in the wayes of Faith and true Religion And by this we poor younger Brethren become like our elder Brother the Lord Jesus Christ and sharers with him in wisdom as well as Wealth c. Ae contrà where this encrease is not there is nothing praise-worthy or profitable all things void of it are despicable and abominable 4. Grace in it self It being once infused into the Soul it is expulsive of Death out of these pots or earthen-vessels our selves Jer. 18.4 c. Rom. 9.21 and that in the cause of Death as that Meal did 2 Kings 4.40 41. It is expulsive of badness and barrenness from us as that Cruse of Salt did from Jerico's Land and Waters 2 Kings 2.19 20 c. These are good preparations to growth and fruitfulness It is of a diffusive Nature and sweetens all making our fruit to be as the smell of Lebanon most pleasant delightfull and Odoriferous Cant. 4.11 Hos 14.5 6. Whereas Leaven and Vice do sowr and impoison all 1 Cor. 5.6 It is of it self of a growing and enlarging Nature like good Corn which lives not dead but putteth forth the Blade the Ear full Corn in the Ear Mark 4.28 Or like the grain of Mustard-seed Mark 4.30 31 32. which produceth a goodly Tree as Mat. 13.31 32. so that the Fowls of the Ayr may lodge there Gods power appears in the growth of Grace as of his Church also out of very small Beginnings far beyond all mens expectations so that the Fowls of the Ayr c. i.e. all the godly gave recourse to Grace and to the saving Word that works it as to a Refuge of Rest in all their tribulations and distresses Aretius in Mat. 13.31 5. The event and effect of this growth and fruit this encrease and abundance is that it is a singular Remedy against Apostacy the grown Tree is not easily writhed nor the strong man soon subdued But men still employed in good are like the Fowl upon the Wing without danger of Gunshot or the Fowlers snare which others are subject to Or like the swift flowing stream that doth not contract mud in the Channel as other Waters do Or like the Heavenly Bodies whose continual motion is profective it prevents and avoids Corruption Ap. So such Proficients as encrease and abound in Grace shall be free from Sathans Snares and wiles they shall not hurt them And from the Vice and filth the World it shall not infect them Lastly Like the heavenly Bodies they shall be established confirmed and perfected in their course and blessed for ever and ever You have had Scripture Proofs Instances and Reasons for the Point 4 The next thing to be spoken of is To take a view of Grace which you and all Christians are to encrease in Now Grace is put for divers things in Scripture I shall not trouble you with the several Acceptations but especially it is put for Gods free and eternal Love and Favour which is the Well-spring of all our happinesse 2 Tim. 1.9 For he hath saved and called us according to his own purpose and Grace before the world began Our free justification by the imputation of Christs Righteousness which is a fruit of the former Rom. 5.15 17 20 21. Our Sanctification by the work of the Spirit of God in us Renewing in our Souls the Image of God defaced by sin Enabling us to obey his will which power we had lost Furnishing us with Faith and all other graces needful to Everlasting happinesse 2 Cor. 12.9 My Grace is sufficient for thee all which we were empty of This is a Fruit of our free Election and Justification and this we call Sanctification an hallowing or sanctifying us in that it extends to all parts and powers of the whole man and is begun here and perfected in Heaven Here must be no Exception of parts head heart hand c. must all concur Nor may we presume to enjoy this Grace of Sanctification in Heaven if we have no sense of this Grace on Earth This is the Grace wherein we are to encrease viz. In growing more like to God in conformity to his Image and the likenesse of his Son Jesus Christ the absolute pattern of Holiness Encreasing in holinesse and performing obedience to Gods Will Abounding in the number and measure of all needfull Graces encreasing from a small beginning to a greater bulk or stature till we become Men and Women
perfect in Jesus Christ And this growth must be 1. Real not imaginary asin melancholly persons who fancy things to be great which are little or nothing at all 2. Vniversal to all parts and to all Times Parts there must be no Rickets in Religion and Grace as there is in Nature when growth is in some parts only not in others though that as this is too frequent in our Times and for times we know Natural things cease to grow at a certaine time as all Creatures do that grow But it must not be so with us in this case our growth in Grace must last while we live for here we cannot attain to our full stature and measure of perfection 3. Effectual This growth must be to some good purpose as when a Child can do the work of a Man we say he is well grown and to good purpose So when we Sapling-poles are become Timber-Trees fit for any use in the most magnificent Buildings So also it may be when well-grown Christians are become usefull as Pillars in Gods House which is his spiritual Building and men of age and strength for use ☞ Now this encrease in Grace is put upon us upon excelleut good grounds viz. From the excellency necessity sufficiency of Grace in reference to God our selves our present and future condition I. The Excellency of Grace appears in reference to God Because it is a Beam a Raie of Divine Excellency and Beauty so much of Grace so much of God and of his blessed Image The Lord Jesus purchased it Merito passionis intercessionis the holy Spirit that doth impart it doth beautifie and dignifie us therewith II. The necessity of Grace appears in respect of our selves both in our Persons and Estates Touching our persons Grace repairs the defects of soul and body it is light in the mind order in the affections c. It sets the body also in a right way by having so good a Guide whereas before The blind mind led the blind body Estates Grace doth advantage us for the 1. Present 2. Future 1. For the present it enriches for it hath the promise of this and a better life Deut. 28.1 c. Prov. 3.16 Length of days Riches and Honour are in her right and left hand and all things shall be added to such Mat. 6.33 For as 1 Tim. 4.8 Godliness is profitable unto all things having the promise c. Object But the godly want and are oft in necessity Answ These things are given but as they are expedient And a little that a righteous man hath is better c. Psal 37.16 There is a Nimium honoris voluptatis divitiorum c. We may have so much too much of these that we may forget or deny God as Agur speaks Prov. 30.8 9. And the wicked stourish to perish Psa l. 927. But there is Non nimium Gratiae We can never have too much Grace This cannot be bought for money The words Mat. 25.9 Go c. and buy for your selves are words Deridentium non Consulentium intiating that those who neglect to get Grace here have no means left to get any then when it is too late Thus Elijah did 1 King 18.27 He mocks Baals Priests for their folly See the Annotations 2. For the future if we have Grace we shall be admitted with the wise else excluded and shut out with the foolish Virgins Mat. 25.10 11 12. There is a necessity therefore of Grace if salvation be necessary III. The sufficience of Grace appears in our present and future condition 1. In our present condition consider that Grace doth sanctifie prosperity and gives a lustre to every natural ability and perfection else Strength Beauty Wisdom Honour Eloquence Riches and the most eminent Endowments are of no value or repute at all but are most pernicious if ill-imployed Grace strengthens to bear and to resist temptations 2 Cor. 12.9 and carries us through crosses with strength and comfort Isa 40.29 31. For God doth strengthen them to mount up with wings as Eagles to run and walk and not faint It gives content in every condition Phil. 4.11 In want c. and satisfies the endless and restless desires of the soul it being a Well a Fountain of water springing up to everlasting life 2. And for the Future in what we hope for It makes way to glory therefore it is so called 2 Cor. 3.18 and is conjoyned with it Psalm 84.11 The Lord will give Grace and Glory and where he gives the first he will be sure to give the second It removes impediments that lie in our way to hinder us Grace puts the Lion out of the way and plucks up the hedge of Thorns which do deter and hinder slothful men from the pursuit of Glory See Prov. 15.19 22.13 26.13 Grace doth administer all helps and furtherances which may animate and enable us in the way to life and glory It will perswade us to make use of all Ordinances Opportunities and Means whereby we may be filled with abundance of Grace till we attain the fulness of glory Thus much of the Grace which we are to increase in The next thing to be spoken of according to the Method propounded is 5. A view of those good works in which you are so to abound concerning which we must premise and consider I. The Rules that declare and determine our works to be good works 1. Our works must be warranted by the word of God that it is the light by which our deeds are made manifest that they are wrought in God John 3.21 In his sight and by his rule which he worketh in us and enables us to do Hoc in Deo facimus quod Deo in nobis faciente datur nobis ut faciamus Fulgen. de prae ad Mon. l. 1. 2. Look we to our selves for the Tree must be good and then the fruit will be so else never Mat. 7.17 18. 12.33 We must be Believers for when they asked our Saviour the Question Iohn 6.28 29. What they might do to work the works of God Christ answers them and said This is the work of God that ye believe on him c. This is our first work with this we must begin By Faith we are justified and accepted of God as good Trees by whom we are created in Christ Jesus unto good works Ephes 2.8.9.10 Our persons being accepted our works will be so also 3. To this we must add a preparation and purging our selves from dross That we may be vessels of honour sanctified and meet for the masters use and prepared unto every good work 2 Tim. 2-21 This we must do if we would have our works accepted as good in the sight of God 4. Besides we must make it a matter of most concernment It must be our Meat as our Saviour speaks to do the Will of God and to finish his work John 4.34 The works of God which are good to do them must be our main business 5. The Ends to
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
superfluous Branch to be cut off when our hearts are too much set upon this World The World you know is three-fold 1 The old World which perished by Water 2 Pet. 3.6 2. The present World in which we do now live which is evil 2 Tim. 4.10 And passeth away 1 John 2.17 3. The World to come Luke 18.30 c. where is Life everlasting It were well if we did mind this last World more then we do It is then the present World and the things thereof which I speak of And by worldliness or earthly mindedness I mean setting our hearts on these things below Principally and in the first place as Esau and the Prodigal Unconscionably as Ahab and the unjust Steward did Inordinately and impatiently as Rachel and the Horsleech Insatiably as the grave barren womb the Earth and the Fire Prov. 30.15 16. Securely and voluptuously relying upon the World as they did Luke 12.16 c. This minding of the world and affecting it too much is a Bait which shewes the best but hides the worst from us A beam in our eyes that we cannot see what is best for us A Thorn in our Feet that we cannot walk for strength A Canker in our mouthes that we cannot eat the best Food A Snare to our Souls that prevents all our chief good Ap. This hinders our growth extreamly when we so set our hearts upon these sublunary things which we are apt to do Mark the Caution Psalm 62.10 Trust not in oppression c. If riches encrease set not your hearts upon them This made some err from the faith 1 Tim. 6.9 10. The Love of money c. And Demas to forsake the Apostle 2 Tim. 4.10 ☞ These are weeds Brambles indeed which must be cut off and rooted up Which the better to effect and do The best Instrument that I can supply you now with is Heavenly mindedness Take the Apostles Counsel Col. 3.1 2. Seek the things above and set your affections on them The Apostle useth two words of great weight and emphatical signification 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seek Ad totius hominis vires refertur c. Zanchius A man must put forth his whole strength after these things as the Apostle did labour and strive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decertans striving as a man would do for his life Col 1.29 For these as ambitious studious poor impertinent men do for what they like Honour Learning c. Not so for earthly things 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set your affections Ad totum mentem refertur The whole soul with all the powers thereof must act this way and the word importeth To mind and regard to love and care for those things most which are above and heavenly And those things are The blessed Trinity God the Father his only Son Jesus Christ and the holy Spirit of God blessed for ever and ever and also all the fruits graces and blessings which proceed from the Father from Christ and his holy Spirit and are poured out upon and performed to us both here and hereafter in this and in the life to come Such are the means of salvation the Graces and the priviledges of Saints all tending to the final perfection and glory of a Christian in heaven all are from above In a word Holiness and Happiness are above in the presence of Christ If we were acquainted with and our hearts set upon these things above we should soon set a right price upon all earthtly things and look upon all sublunary comforts as base and brittle in their own nature and in comparison of other things and unable and insufficient to stead us at our need because they cannot fill the heart and satisfie the desire Eccles 1.8 Isa 55.2 Why do ye c. Nor lengthen life Psalm 49.6 No ransome to live ever Prevent Gods Judgement Zeph. 1.17 18. Ezek. 7.17 18 19. Nor comfort a distressed conscience Dan. 5.6 Nor purchase good to the soul Micah 6.6 7 8. Heb. 10.4 Not Bulls and Goats 1 Pet. 1.18 19. Not gold or silver c. Nor can they extend themselves nor continue with us to eternity but all bid fare-well at the death-bed Psal 49.17 Vanish like a dream Isa 29.8 And pass away 1 Cor. 7.31 Were these and the like things rightly considered and practised it would soon cure us of our earthly-mindedness and stock up by the roots these weeds and brambles which do so hinder the growth of better fruit 4. The custome and allowance of smaller sins in the worlds account at least such are lying petty oaths fleshly lust This is like the ill diet of some young people which eat Oat-meal and other odd things till they overthrow their health Or like the small flyes that blast the flourishing Boughs of the fairest trees and will destroy the trees at length though not so soon as a Thunder-bolt or an Ax. Ap. These must be smothered and kil'd or they will spoil all They war and fight against the soul 1 Pet. 2.11 to destroy it even as those do against the health and life of people and trees And a small leak in a Ship may sink it a Needle or Bodkin may kill a man as well as a great Cannon-Bullet or any other Weapon of War and Violence I have read how the greatest Beasts Fishes and Serpents are annoyed with things the Elephant Whales c. For the cure of this Annoyance to the choicest plants I can prescribe you no better means or remedy then the Conscience of all even the smallest duties which God hath commanded Judgement and Mercy c. must be done yet Mint Annise and Cummin must be tithed Mat. 23.23 The Conscience of Duty will expell the custome of sin Acquaintance and intercourse with God by duty will exclude the allowance of any iniquity 5. Evil Company and bad society is a great hinderance These are like Ash-trees in an Orchard or Cole-worths among the Vines or Weeds and Brambles in the Garden or Corn-field This is certain that neither Orchard nor Vineyard nor Field or Garden can ever prosper if they be so attended These are such under-brances such Suckers at the Tree-root that they quite spoil the growth and stature the flourishing and fruitfulness of the Trees amongst which they are permitted and suffered to grow Such Society as this doth always leave an evil blast behind them among the Trees of the Garden of God i. e. Good men for that it will be conjectured and much suspected whether they be not of the same quality with these unworthy weeds or at least in danger to be wrought upon to be for their guide and practise c. This is no small hurt The only remedy which I can prescribe for this malady is Good fociety This doth as it were Transform a man into another shape it doth possess him with those Notions which do prevalently perswade him into another practise In which being habituted by continuance he is well armed and fortified against all Opposites
whether they be companions or temptations which do invite him to a contrary course of practise The words of the wise remain with him as nails fastened in the building Eccles 12.11 To hold him stedfast from swarving upon any occasion Thus much be spoken of this first particular viz. The removal or the pruning off and weeding out such superstuities as hinder these plants 2. The next thing to be done is to direct you to some such means and helps as may further the proficiency the growth and flourishing of these plants in the garden of God If you enquire how that may be done I answer By gaining and making good use of these things The Spirit of God the Vine-dressers pains the means and opportunities exercise and good society all which do much conduce hereto Make sure of a principle of life in these plants without which there can be no growth each plant must have a life in it each man a soul and each soul must have the spirit of God in it else all are dead and nothing can be expected from them This Spirit of God is a principle of life gain this Things grow and flourish according to the strength of life in them And as the Soul makes the body strong and active so doth the Spirit of God make our souls 2 Cor. 3.17 18. Where the spirit of the Lord is there is liberty from the burdens and pressures which hinder proficiency viz. the Law in the curse of it and sin in the power of it c. But not at all to vice and licentiousness This Spirit is of such efficacy that it doth transform them that have it into the same likeness or likeness of Christ and of his Spirit that as silver set against the Sun becomes radiant and sendeth forth beams And Moses face shone by conversing with God Exod 34.30 So will it be here Here will be light and lustre a progress from grace to grace and from glory to glory 2 Cor. 3.18 I. This Spirit insuseth life into every part and power of the Soul And as the Soul is in every part the blood is transmitted into every vein and sap into every branch Ap. So this Spirit doth immit and put in life and vigour and sap into every limme and branch and so makes the Tree to live this layes a good foundation and reareth the house which before was not this Spirit of God doth thus begin this work And as this Spirit of God thus infuseth life and layes the foundation c. and begins these trees and buildings so II. It supplies these trees with necessaries and makes each tree to flourish and increase in stature and fruitfulness It furnisheth the house also being built and becautifies every room Else when would this plant and house be useful all would be but empty naked and bare without this Addition But this Spirit puts on new Habits and Qualities in a person which answers the most exquisite Beauty of the choisest plants and the richest Furniture of most sumptuous Buildings III. This Spirit giveth power to the soul to make use of all it hath the Tree in Winter and the man asleep have habits but not the use of them and an unskilful man may have an instrument of Musick or for work but cannot use it so is it with him that wants the Spirit of God He hath a Soul and Body the powers of the one and parts of the other He may be a man of great Abilities for Learning Memory Elocution and other natural and acquired Excelcies but he can make use of none of all these to any purpose but to his owne ruine and destruction till he be indued with this life from above this good Spirit whilest he that hath it hath knowledge and power to make use of all to the best Ends and purposes IV. This Spirit giveth Essicacy to all the means of growth and proficiency a man may use industry about his plants but he cannot give Efficacy nor impart the desired Effect This makes the Word to be a word of grace to us which is able to build us up and to give us an Inheritance among them that are sanctified Acts 20.32 And it enliveneth our prayers with sighs groans which do pierce the Heavens and enter into the Eares of the Lord Almighty Quest Now if you enquire further how this Spirit may be gotten and obtained and being gotten how it may be kept continued withus I answer 1. Wait. 2. Pray 3. Obey 1. Wait for the Spirit of God in the preaching of the Word Mark that Acts 10.44 While Peter yet spake preaching the Word the holy Ghost fell on all the hearers to their conversion salvation This was an happy Sermon and they were happy Hearers Who knows when the Spirit of God like that good Angel John 5. will descend and so trouble or work upon these Water of his Word as to make it alike effectual to heal our Souls to convert cure comfort and strengthem us Those persons Gal. 3.2 5. Received the Spirit by the hearing of Faith preached 2. Pray for the Spirit If we once have but a tast of the Spirit we shall desire and pray for more for a greater measure of it then we had before as Solomon did for Wisdom 1 Kings 3.5 9. He prayes for an understanding or hearing heart to discern between good and bad in Judgement Mark this that wisdom encreaseth by hearing A hearing Heart is very like to become a wise and underderstanding heart and as Elisha did for Elijah's Spirit 2 Kings 2.9 He prayes for a double portion of Elijah's Spirit and you know how they sped for both Solomon and Elisha had their desire to the full their prayers granted with interest Prayer opens Gods Cabinet for thy self thy Friends and others To close this particular mark the practise precept promises and Comparisons used by our Saviour Luke 11.1 to 14. He himself prayes v. 1. Neverthelesse that he was so good so excellent that all fulness of the Spirit yea of the Godhead dwelt in him Col. 1.19 c. He teacheth his Disciples how to pray and prescribes them a Form of prayer to help them in the Duty v. 2.3 4. He presseth importunity in prayer by the comparison of the importunate Friend for Bread at Midnight who obtained because of his importunity v. 5 7 7 8. He promiseth successe to importunate Suitors v. 9 10 13. To the former comparison of the importunate Friend he now addeth another comparison from the natural affection of Parents to their Children v. 11.12 13. which he applyeth with a gracious promise in the end In both which Comparisons there is a strong Argument from the worser to the better from the weaker to the stronger For if the unwilling Friend will give for importunities sake And if Parents that are often wicked as well as weak and poor will give good gifts to their Children How much more will God who is so willing Esay 65.24 who is so great so good
so rich powerfull and gracious as cannot be expressed give good things yea and that most excellent gift of all even the holy Spirit to them that ask him as v. 13. This is a great Encouragement And thus much for this second Direction to gain the Spirit viz. Prayer 3. And lastly Obey the Spirit in the Motions and Excitements of it This is the good voyce behind us saying This is the way walk ye in it c. Esay 30.20 21. The Spirit doth this by the Word and faithfull Teachers and this is a special means to keep the Spirit once gained and to continue the Spirit of God with you ☞ Take special care that you neither resist nor grieve nor quench the Spirit Of which see Esay 63.10 Acts 7.51 Eph. 4.30 1 Thess 5.19 The Spirit of God in Scripture is put for either the person the gifts and gracious Endowments and the Motions of the Spirit these Scriptures cited do extend to all the three Only note that the Gifts are of three sorts tending to particular Callings as in Saul 1 Sam. 10.6 c. A Spirit for Government which was lost after a while General graces tending to sà nctification such as Faith in some kind Remorse for sin And joy in the Gospel in some measure Also a tast of the good Word of God Heb. 6.4 5. Ap. But of all these Hymeneus and Alezander made ship-wrack 1 Tim. 1.19 20. Such like the Corn sown upon the Rock Luke 8.6 13 may make a shew for a time but in time of Temptation fall away Cain Judas and Herod c. did look a litlle this way and many others but all came to nothing suddenly There is the Root and Habits of heavenly graces which are in the godly and these cannot be lost the Gates of Hell cannot prevail against them Mat. 16.18 to overthrow them Ap. Now to apply these Gifts qualifying to particular Employments as it was in Saul 1 Sam. 10.6 c. may be lost So also the gifts disposing to Sanctification may be as in Hymeneus and Alexander before-namd And for the best gifts the exercise of them may be intermitted as in David about Vriah As Sense and Reason are in sleep and passion the heat and fervor of Gifts may be abated in some measure as in Ephesus Revel 2.4 Suggestions and particular motions of the Spirit may be repelled And thus although habitus non amittitur Yet Actus intermittitur gradus remittitur as it befals too often to the dear servants of God Therefore to keep our spiritual gifts in Life and Vigor the means are 1. Exercise and Employment 2. Good conscience and holy Obedience 1 Tim. 1.19.3 Humility that conservatrix virtutum Bern. 4. The use of holy Assemblies Heb. 10.25 Neglect no means sanctified to work Establishment These things understood you may easily perceive what it is to grieve resist or quench the Spirit viz. 1. Grieving and vexing the holy Spirit Eph. 4.30 Esay 63.10 doth specially refer to the person of the Spirit to the holy Ghost the third person in the blessed Trinity Not as if he could grieve c. as we do but it is so spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our understanding as weak men that we may know how much it is against him when we by our obstinacy and stubbornnesse our manifold sins and rebellious do inforce him to withdraw himself and comforts from us as Ps 51.12 Restore doth intimate and to make us feel the fruits of his anger as a Father doth with grief behold those evils in his Children for which he must needs though unwillingly correct them instead of embracing them Thus the Spirit is grieved by our sins and Misdemeanors 2. Resisting the holy Spirit as it is charged upon them Acts 7.51 doth specially refer to the Motions of the Spirit which motions and suggestions whether secretly or openly by the Word of God his Messengers or otherwise are obstinately resisted and withstood by wicked and ungodly men and too often in some things by the dear Children of God 3. Quenching the Spiit doth specially refer to the Gifts of the holy Spirit which are as Fire to give Light to our Understanding heat and fervour to our Affections ☜ This sire must not be quenched but maintained as the Fire of the Altar which was never to go out Levit. 6.12 13. neither by violence put out nor by Negligence We must not stop restrain or abate of these gifts and motions of the Use and Degrees or fervour of any of them lest they be lost intermitted or impaired and our selves undone But we must stir them up by all good means ordained to that end as 2 Tim. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul advised Timothy neglect the Fire and it will go out of it self the Fewel must be put up together to keep the Fire burning Let us take heed that we neither stop the Motions of the Spirit in our selves nor restrain the gifts thereof in others But rather let us use all good means that this Fire of the Spirit may alwayes be kept burning in us with Zeal for the honour and glory of God till we all appear before and shine in his presence being cloathed with his Eternal and everlasting Glory And thus much for the first and principal meanes of growth and proficiency of encreasing and abounding in good viz. the gaining and keeping of the Spirit the Principle of Life Quest Only thus much more If any shall ask how the Motions of Gods Spirit may be distinguished from diabolical delusions Answ I answer 1. By way of concession It is true that Satanical suggestions are oft subtilly contrived and cunningly coloured For Satan can transform himself into an Angel of Light and that lying spirit dares sometimes to counterfeit the Spirit of Truth 2 Cor. 11.14 ☞ Scarce ever was Heretick so impudent but pretended guidance by the Spirit of God So Anabaptists and others though they despise Authority and Vilifie all Ordinances yet pretend to Instincts and Revelations from the Spirit of God So did Montanus of old for his damned Errours of Whoredom Incest c. for he affirm'd himself to be the holy Spirit But for distinction betwixt these suggestions I answer To the Law and Testimony Esay 8.20 let that be your Rule if they speak not according to it c. see Deut. 13.1 2 3. of lying Wonders all must be suitable with the Word Expect not extraordinary Inspiration that is ceased God deals not now as formerly but by his Word Revel 22.11 which must not be added to or impaired but carefully observed by us If the suggestions be to any evil thing in the whole kind or by circumstance it is no divine motion but either a concupiscential phantasie James 1.14 Or a diabolical delusion as it was in Judas Joh. 13.2 If any motions lead us beyond our Callings or measure of Gifts be we jealous of them our Rule is to be wise to sobriety Rom. 12.6 and not to meddle with things
be overtaken in a fault c. Yea and bear ye one anothers burthens c. For if any man think himself to be something when he is nothing he deceives himself We should be tender in such cases and moderate severity Salsedinem correptionis amor Christi temporet Dilectionem proximi Sal justitiae condiat Let the love of Christ and of our Neighbour temper and season the sharpness of Reproof and punishment for it may be our owne case and nothing should incline us to mercy more then proprii periculi cogitatio that we are in danger of the same non ignara mali c. could Dido say Virgil. ☞ And Note that they commonly are the most severe Judges of other mens faults that are most forgetfull of their own But it should not be so with us we must bear each others Burden by having compassion of our Brethrens failings and infirmities and doing our best to relieve and restore them 8. And lastly To encrease our love and thankfulnesse to God when we are restored recovered as David did when he had been near Hell c. Ps 116. per totum and Hezekiah Esay 38.9 to 21. when he was past all hope of Life and did chatter like the Crane or Swallow and had been in great bitternes yet then the Lord was ready to save him and therefore saith he I will sing my Songs to the stringed Instruments all the days of my life in the House of the Lord v. 20. He would praise the Lord both in publick and private for so great a mercy Thus the memory of Gods mercies should abide with us when the Act is over see Psalm 341 c. as the savour doth in the Box or Bottle when the Civet and hot Water are out or absent Thus the Best may have their Abatements their Troubles and Trials their Clouds and Eclipses in this Life And thus much be answered by way of Concession But now 2. As to the Thing objected I do answer for mitigation 1. To the first touching the stature of perfection c. You must know that all have not the same dimensions of Grace that none can attain to their full growth in this Life do you endeavour it and use the means and you are safe 2. To the second as to their fear of decay in Grace and want of love to it Consider that in Grace there is the newnesse of it at first and the worth of it alwayes Now in our first conversion we are most taken with the Excellency of Grace though we may prize it at as high a Valew and worth ever after As we are with Land and Jewels we are most taken with them at the first yet we valew them at as high a rate many years after The Schoolmen distinguish of Love Intensivè or Appretiativè Let your love to Grace set a valew upon it though the ardour of your Affections do not alwayes flame alike towards it 3. To the third touching the sense of Gods Favour c and the assurance of our own salvation You must consider That no man is alwayes alike either in Bodily health or spiritual Comforts we must expect vicissitudes and bear them And as to our assurance Be sure to secure the Certitudo Adhaerentiae though the Certitudo Evidentiae be absent The Assurance of evidence is haveable by strong Christians but all true Christians have the Assurance of Adherence They are sure they do cleave only to Christ and depend upon him for their salvation and upon no other Saint or Angel c. And to him they live and apply themselves in their Conversation This Assurance being secured the other will follow in Life or Death 4. To the fourth touching Satans Buffettings Temptations c. Neither look to be fully freed from them in this world the best have born them but Glory is coming that will free us from them all Rom. 16 20. Thus much in Answer by way of Mitigation Now thirdly I answer in the way of Consolation to weak Christians That nevertheless the fore-named Scruples Doubts and Fears c. which may be their great Affliction yet their comfort is and may be that they shall not fall away totally and finally from Grace and that upon these Grounds viz. 1. Election 2. Vocation 3. Gods covenant and Promises 4. Christs All-sufficiency and 5. the Seal of the Holy Ghost 1. Election of God is firm and sure an Act of Gods free Grace Hence all things work together for their good c. and who can lay any thing to the charge of Gods Elect c. Rom. 8.28 to 35. For the gifts and Calling of God are without Repentance Rom. 11.29 2. Vocation Our Calling is unto Eternal Glory by Christ Jesus 1 Pet. 5.10 By which God infuseth into the Elect a principle of Duration and continuance and hereupon it is called Radix insita a Root deeply fastened or setled in us Such have Root in themselves which the seed in the stony ground wanted Mat. 13.20 21. therefore dured or continued but a while Sermo insitus An ingraffed Word which as a graff turns the stock into its owne Nature a Metaphor from graffing c. James 1.21 Or an implanted Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will grow up encrease and continue long with you Semen manens Immortale a seed remaining in us 1 John 3.9 and we are said to be born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever 1 Pet. 1.23 For as Psalm 119.89 We may all say For ever O Lord thy Word is setled in Heaven as David did Unctio manens An Anointing which abideth in men and teacheth them all things 1 John 2.20.27 the Word Spirit of God will safeguard you from false Teachers The Spirit that Anointed Christ for a King and Priest hath also anointed you to be such spiritually Revel 1.6 that you may be able to stand against false Teachers and from Christ as from a Spring or Fountain the Graces of Gods Spirit are communicated to us John 1 16 Col. 1.19 For it pleased the Father that in him should all fulness dwell ☞ This is no new Light to make men contemn their faithfull Godly Teachers Sed contra but a true Light to teach us to honour them and obey their godly Doctrine Spiritus inhabitans the Spirit of God dwelling in them 1 Cor. 3.16 6.19 A most desireable guest which infuseth and supporteth grace in us and will not suddenly change his habitation Let it be our care not to grieve him quench or resist his graces or motions c. but to please him in all things Fons aquaesalientis in vitam aeternam Joh. 4.14 A well of water springing up into everlasting life i.e. The grace and spirit of regeneration with the blessed fruits thereof with which their weary souls shall be so refreshed and they themselves so supplied and furnished with all good That they shall be satisfied as in the
presence of God Isa 49.9 So that as the gift of Election so also of our vocation which is of God is without repentance Rom. 11.29 For whom he called them he also justified and glorified 8.30 III. A third Argument of Comfort against all the Scruples aforesaid Gods Covenant and Promises which are irrevocable irrefragable or invincible and unchangeable as the water of Noah c. Isa 54.6 7 to 11. Nay the mountains may be removed c. But the kindness of God and the Covenant of his peace shall never be removed from his people but he will have mercy upon them So Jer. 31.33 to 38. God doth covenant with his people to write his law in their hearts and to fill them with knowledge and to shew how unchangable he is in his Covenant and Promises He compares them with the ordinances of heaven So that as sure as the course which God hath established in nature for the constant motion and intercourse of the celestial Creatures the Sun Moon and Stars to give light by day and by night and for confining that vast body of the Sea to the place and limits assigned to it as sure I say as these things shall without interruption or intermission persist in their course unto the end of the world so sure is his Covenant with his people nor shall it be changed till the heavens above can be exactly measured or the foundation of the earth searched out by us men which can never be So unchangable is his Covenant with his people As for those words in the Covenant They shall no more teach every man his Neighbour c. It is not to be conceived as if they should have no need of teaching at all in those times or that the Office of Teachers should then cease as superfluous For while men live in this world they know but in part 1 Cor. 8.2 13.19 Nor can any be so perfect in knowledge or grace whilst they live here but that they may grow further Phil. 3.12 I have not yet attained c. 2 Pet. 3.18 And the Office of teaching is to continue to the end of the world Mat. 28.20 Ephes 4.11 12 13. But to pass by the different conceits and interpretations of many This form of speech may very well intimate the great measure of clear light that should in those times be revealed 2 Cor. 4.3 6. If our Gospel be hid c. For God who commanded the light to shine out darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ The great measure of knowledge that should by reason thereof abound Isa 11.9 As the waters cover the sea So Hab. 2.14 The clearness of understanding that many should be so possessed with as if taught by irradiation rather than by any means of instruction Cal. 1.12 I received not the Gospel of man c. but by the revelation of Jesus Christ The numerosity of knowing persons then above former times yea and amongst the meaner sort of people Acts 18.25 26. And thus much by the way for Explanation of that phrase in the Covenant Now as the Covenant of God is unchangeable to his people so for our constancy in cleaving to him wherein lieth all the doubt we have a most gracious promise Jer. 32.40 That as God will not turn away from us to do us good so he will put his fear into our hearts that we shall not depart from him whence conclude that when a people are really brought home to Christ they shall never fall off from him again Isa 59.20 21. The Redeemer shall come to Zion and unto them that turn from transgression c. Thus saith the Lord My spirit is upon thee and the words that I have put in thy mouth shall not depart c. from henceforth and for ever IV. Christs fulness and Al-sufficiency his Potency and Prevalency 1. In satisfaction For by him alone we have received the atonement Rom. 5.11 He only hath wrought reconciliation betwixt God and us Col. 1.20 He is our High Priest who once for all hath offered up one sacrifice for sins for ever by which one offering he hath perfected for ever them that are sanctifi'd Heb. 10 10 11 12 14. 2. In supplication for all Believers and his prayers are prevalent and were never denyed See John 17. per totum and Vers 20. to 25. V. The Seal and earnest of the holy Spirit in our hearts 2 Cor. 1.22 that ratifieth in us his Vocation and Election by the grace of regeneration which is a Seal-signing or marking us for himself as 2 Tim. 2.19 The foundation of God standeth sure having this Seal the Lord knoweth them that are his and let him that nameth the Name of the Lord Jesus Christ depart from iniquity This is the Lords seal and his Earnest is much to the same effect for as an Earnest is a pledge whereby we confirm a bargain or a piece of money whereby we assure the payment of the whole sum remaining Ap. So the Seal and Eearnest of our Regeneration and the renewing of Gods image within us is the pledge of our whole Inheritance and doth assure us more and more of the accomplishment of all Gods gracious promises towards us Ephes 1.13 14. And as a deed after sealing is unchangable and a Bargain after Earnest given is irreversible So is the Sealing and Earnest of Gods Spirit like the Laws of the Medes and Persians which altered not Dan. 6.8 unalterable For true Believers are kept by the power of God through faith unto salvation ready to be revealed in the last time at Christs appearance 1 Pet. 1.4 when we shall be made partakers of that inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us 1 Pet. 1.3 For when Christ who is our life shall appear then shall we also appear with him in glory Col. 3.4 Thus the comfort of a true though weak Christian doth spring from our Election which is of God 1 Thes 1.4 Our Vocation which is heavenly Heb. 3.1 Gods Covenant and Promises which are unchangable Christs sulness and Al-sufficiency in satisfaction and supplication The Seal and Earnest of the holy Spirit in our hearts so that though it may so befal that as sometimes we our selves do not see our own safety yet others may when we cannot not and though Grace be but small and of slender growth in us yet if it be true it will receive a blessing from God and make way to eternal Glory The hinderances of our comfort shall be removed such as Acts 26.18 Darkness and the power of Satan c. from whom we are called Furtherance to duty is afforded Titus 2.11 12 13. For the Grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts c. looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ who at his coming shall change our vile body that it may be fashioned like unto his glorious body c. Phil. 3.20 21. And thus doth he induct his servants into heavenly glory God will own and crown all his own works and graces in us to our everlasting felicity Amen Lord Jesus Thus I have done further speaking of the Apostles farewell but I trust you will never have done practising what this Scripture hath suggested and accordingly hath been taught unto you which will be of singular use to preserve you from Atheism Papism and Phanaticism and to direct you in the way that is truly Christian where you may walk and please God and abound in good till you may attain to glory which the good Lord grant unto us FINIS