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
perseverance in the performance of our duty to God and man Have we been more serviceable to God and more profitable useful and beneficial to men then formerly hath our hope of heaven enlivened our devotions to God and enlarged our good affections our hearts and our hands in charity to men Or rather have not we been like those desperate people Jer. 2.25 c. and 13.10 c. and 18.11 12 c. see the places who when the Prophet had reproved them for their sins c. 1. They answered him crosly and negatively yea desperately for they said Noash desperatum est a desperate word q.d. the case is desperate and we are at a point there is no remedy we are past cure past care and therefore we will do as we have done c. We have loved strangers and strange courses and so we will do still a prophane resolution Quest But what was their course and crime I answer with the Prophet Answ They committed two great Evils Jer. 2.13 And persisted in evil till their own wickedness corrected them vers 19. They were 1. like a degenerate plant of a strange vine vers 21. Or 2. A wild Asse in the wilderness that snuffs up the wind c. vers 24. and yet they plead innocence and said I am not polluted vers 23. 2. So Jer. 13.10 c. They would walk after their own hearts c. till they became like a rotten girdle good for nothing though God chose them to be for a People a Name a Praise and a Glory yet they would not hear nor obey till God would neither pity nor spare nor have mercy but dash them one against another and destroy them vers 14. because they were so unchangeable in evil like the Ethiopian or Leopard that can change neither skin nor spots vers 23 24 25. 3. So also Jer. 18.11 12. They took up the like desparate resolution and word Noash to walk after their own devices to which they added to devise Mischief against the Prophet who gave them good counsel c. vers 11.18 So Jer. 42. and 43. and 44.15 16 to 20. Ap. The places put or compared together give us the very exact picture and character of our late Vsurpers And how can such men wear hope as an helmet of salvation Thus much for Examination and Exhortation I end with a word of consolation Use 4. The fourth Use of Consolation is to them that may hope upon Experience as Psalm 78.9 7 8. 1. They may be of good courage Psalm 31.24 And have gladness Prov. 10.28 And praise God for the light of his countenance Psalm 42.5.11 2. May hope in trouble Jer. 14.8 Lam. 3.26 In death Prov. 14.32 When heaven and earth shakes Joel 3.26 Luke 21.28 1 Thes 4.16 3. They shall flourish Jer. 17.7 8. And rise gloriously Tit. 2.13 Of the seven pieces of this Panoply or whole Armour of God so necessary for us in our spiritual and Christian Warfare You have heard five of them spoken of already viz. 1. A Belt 2. A Breast-late 3. Shooes 4. A Shield And 5. An Helmet All which I have opened and applyed unto you All which are especially Defensive 6. I do now descend to the last two pieces viz. 6. A Sword And 7. Supplication and Prayers which are as well offensive as Defensive of which in their order 6. This sixth piece is the Sword of the Spirit which is the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are plain and easie to be understood only note that I. A Sword is either Material or Spiritual 1. Material which is a sharp Weapon used in War for offence or defence so called Defin. And the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Gladius a Sword Etymol Now Gladius derivatur a clade quod ad Cladem sit Inventus vel ad hostium cladem fit Gladius proprie autem appellatus Gladius quia Gulam dividit i.e. cervicem desecat nam caetera membra securibus caeduntur collum gladio tantum Mat. Mart. p. 1030. Ap. Now a Sword is called in latine by a name derived from a word that signifies Slaughter Destruction and Misery c. especially of an enemy ☞ This hath been our Master a great while and Ergo we know it by woful experience too well without any further Explication But this is not the sword in the Text. 2. Spiritual and this is the sword in the Text and is here said to be The Word of God and to this only we speak for we have not to do with natural words which men utter with their mouths by speech to express their minds one to another in this place from this Text. This Spiritual Sword the word of God is either 1. Essential or 2. Theological 1. Essential viz. Christ the Son of God the second person in the Trinity by whom the Will of God is declared to the Church as our minds are expressed to other men by our words So John 1.14 The Word was made flesh and dwelt among us this is the Essential and uncreated word and in Scripture two special Attributes are ascrib'd as peculiar to the son of God the second person in the Trinity 1. The wisdom of the Father Prov. 8.14 to 36. 2. The Word of the Father John 1.1 These two Epithites Christ claims to himself Mat. 11.27 John 1.18 When he saith No man knows the Father nor hath seen God save the Son In this he assumeth to be his Fathers Wisdom We are not wise enough to ascend to such an height And to be his Word in that he revealeth and doth declare him unto men In which respect he is called a Prophet And that Prophet Deut. 18.15 2. Theological or divine word from God to men viz. The holy Scripture of the old and New Testament Luke 11.28 And what is taught in them and learned from them Acts 11.19 2 Tim. 4.2 Preach the Word be instant c. Reprove c. Ap. This is a created and inspired word to make us wise unto salvation 2 Tim. 3. 15 16 17. 2 Pet. 1. 19 20 21. We have a sure word of Prophecy c. And this Word of God made known to us by Christ c. is 1. Good so said Hezekiah 2 Kings 20.19 though the Message was sad And the Lord himself said I will perform my good word to you after seventy years Jer. 29.10 and Heb. 6.5 6. Ye hear the danger of them that have tasted the good word of God if they fall away their case is woful And this Word of God that is so good is also 2. Pure Psalm 119.140 Very pure Ergo Thy servant loveth it yea Every word of God is pure saith wise Agur Prov. 30.5 3. True so said David 2 Sam. 7.28 In his devout prayer to God And Christ himself in his most affectionate prayer to his Father John 17.17 4. Gracious All wondered at the gracious words of Christs mouth Luke 4.22 5. Precious yea that most of all when we
a meer taking of the name of God in vain When the Lord shall reject all their sacrifices c. as vain and hide his eyes from their Addresses as in Isa 1.10 to 16. Then shall they be in danger of the greater damnation with them mentioned Mat. 23.13 14 viz. The Scribes and Pharisees ☞ Come we nearer yet and look we amongst our selves and here we shall find Formalists Separatists and Atheists to add to and fill up this number of Will-worship and Error to make up a Monster with seven heads like the Dragon or Beast Rev. 12.3.17.3 The fifth sort of Fanaticks are Formalists I say 5. Formalists mistake me not I mean such persons as are all for Service and Ceremony that is the observation of the Liturgy and other Rites inteneded only at first for decency and order and for the instruction of the weak and ignorant in the first principles of Christian Religion This being done our Formalist sits down with a Sufficit It is enough all is done that need to be done Hereupon he slights the powerful Preaching of the Word of God as a thing useless needsels or to very little purpose which yet is so often and strictly commanded and by which we are led on to perfection Heb. 6.1 And without which we shall still remain Children in understanding against the Apostles mind 1 Cor. 14.20 Brethren c. It is or may be well known that none hath a more reverend esteem of well-composed Orthodox Forms of diviue service c. for Order Peace and Unity in the Church then my self yet was I never so simple since I studied Divinity as to think this to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Col-Ha-Adam the only and whole work of a Christian as if nothing else were to be done though I thought it ausual preparation to the rest but our Formalist here takes up his rest slights and sets preaching aside and values the Preacher accordingly if he suit not with his humour the Gourd and Pine Shrub and Cedar Bramble and Vine are all one to him and if he had power to his will he would as soon strip a Church or Nation of the faithful powerful Soul-saving-Preachers of the Word of God as any Schismatick Anabaptist or other Sectarian in the world would do it And this leads me to the next sort of Fanaticks viz. Separatists Separatists These are of many sorts and have multiplied marvellously in these late times of licentious liberty Here you may see Brounists Barrowists Independents Anabaptists Fifth Monar Quakers Seekers Ranters and I know not how many more yet this you may observe That all or most of these can hold communion one with another but none of them conjoyn in communion with the Orthodox all these you know I have parallelled with Papists those grand Fanaticks in four particulars viz. 1. Schism They begin with Separation and divide themselves 2. Uncertainty of Doctrine Therein they had no bottom 3. Independency They will endure no controule of any other Church Synod or Counsel 4. Antichristianism in their opposition of Magistracy and Ministry in the right use and power of them Besides their Church-gathering Church-number Church-Preachers Church-Censures their Self-conceitedness Censoriousness their rigid Discipline and vain dependance upon Revelations Inspirations and Enthusiasms with Papists and others that do so and generally their common Tenets about Tythes Relations as Husband and Wives divorces c. Christs worship Church-covenants and Administration of the Sacraments c. of which I have observed about the Number of twenty particulars Ap. All which are the fruits of their own devices and after the imagination of their own heart without warrant and Authority from the Word of God as hath been excellently discovered by many Learned and worthy Pons which doth justly intitle them to be Fanaticks Lastly Atheists These are they that fill up the Number and do bring up the Rear These are such as have set God aside and do reject his Word and in Scripture-phrase are said with the rest to walk after their owne devices the Imaginations of their own hearts and in their own wayes Now that which fixes this Title upon them is this Look what the Conceit and Fancy the Vision Revelation or Enthusiasme of any of the rest is to them the same is this mans inbred-Corruption and Sathans suggestion to him they say that they must do that which the Spirit doth suggest to them Ap. So saith this man That which his own Spirit or Sathan the evil Spirit suggesteth to him that he will do he is resolved upon it and nothing shall divert him from it Tell him the Word of God is against him and that his wayes do tend to destruction c. he will bid you depart from him he cares not for the knowledge of those wayes Job 21. He will quickly answer you and perhaps desperately as they did the Prophet Jer. 2.25 That as they had done formerly so they would do still and as for the Word of the Lord in his mouth they would not hearken to it nor obey it nor be perswaded by him but they would persist in their own Courses and let come what would And you may soon know what did come and that did cost them dear because they would take no warning Thus desperately do these Atheists rush on to Destruction whom I do therefore stile Fanaticks because they do reject the Word of God the most infallible Rule of Life and are wholly steered and guided by the devices inventions and evil imaginations of their own wicked heads and hearts to avarice how hainous or hurtfull soever before God and to men Thus have I opened to you the word Fanatick and applyed it to whom it doth most properly appertain viz. to Pagans Turks Jewes Papists Formalists Separatists Atheists Of all which for they differ much in degres and Qualities 1. The Pagan is most to be pittied 2. The Turk is to be destroyed 3. The Jew is long since rejected of God Rom. 11. for Vnbelief 4. As for Antichrist the Papacy the Lord shall consume it with the Spirit of his mouth and shall destroy it with the brightnesse of his coming 2 Thes 2.8 9. 5. Let the Formalist add to his Formality the true practice of piety and power of godlinesse the Life of Religion 6. And the Separatist abate of his self-conceitednesse and Censoriousnesse and get an humble peaceable and charitable Spirit ☞ So both these may be reduced to the old and good way which like Vertue is seated in the middest betwixt Extreams on either hand to which it declineth not but remains like Mount Zion or the Rock which is unmoveable on which it is founded Psalm 125.1 7. As for the Atheist there is no hope of him untill he be converted which if in Mercy it do ever befall him he will reject with indignation his own devices and wholly submit to the Dictates of Gods Holy Spirit manifested in the Word of God Ap. So that of all these the Formalist
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
in their several generations But these detractors are abundantly answered by so many eminent men and excellent pens that I need say no more To conclude therefore Beloved be ye sure to avoid both these extreams for they are both very dangerous If you rely upon the Liturgy as alone all-sufficient to salvation and thereupon neglect or contemn the holy Scritures the Word of God you are lost for ever for the Lyturgy was authorized repealed and reviv'd again only by Act of Parliament which may repeal it again It is not so with the holy Scriptures On the oeher fide If men will vilifie reproach despise and speak evil of the things they know not Jude 10. and are not willing to understand aright as multitudes do and thereby do tacitly condemn those Worthies Martyrs and others who were our first Reformers and wise Compilers of our publick Lyturgy c. All such do but discover their own weakness and folly and do expose themselves to the contempt of understanding wise and prudent of deeply learned and truly religious men Be sure that you run upon neither of these rocks to the splitting of your vessel and extream hazards or loss of all your precious fraight your immortal souls especially but have an eye to the Word of God as 2 Pet. 1.19 as to the Pole star of perfection and steer the card and compass of your opinions affections and conversations according to that infallible guide and unchangable diroction so shall you be sure to arrive at last in the haven of rest and attain to the end of your faith the salvation of your souls 1 Pet. 1.9 Thus much I have thought good to preadvise and pre-admonish you of before I was willing to enter upon the use of the Lyturgy or form of Publick and Common Prayers after so long a discontinuance and the rather because as I am credibly informed even this form is like to appear before long with some alterations which I was willing to have waited for I having always shunned to the best of my understanding such things as render a man like a Turning-style to be whirled about by the next Passenger such preposterous hast and sudden changes have I am sure lost many otherwise esteemed wise men very much in their reputation But the impetuousness of peoples spirits will never give a man leave to make his own choice norto make use of his discretion in a convenient deliberation about things of this Consequence howsoever the thing that I have spoken I have done I am sure out of a true reverential care of the honour of God and of his holy Word The faithful discharge of my own conscience who now being aged am going apace to my great account And out of the tender respect I have of your souls that you may learn to set a right estimate of things as they be and may neither deifie things humane nor vilifie things divine but to weigh all things in the scales of the Sanctuary and to value them accordingly and so the things now spoken may serve as a common gage to direct you in the use of all or any Lyturgy or Form of Prayer whatsoever that you may avoid the extreams on each hand which men are apt to fall upon or rush into that you may not turn in any thing from the right way of the word of God nor to any side whether of your own inventions or others corruptions but that you may depart from all evil and be upright in all things which God hath commanded you and that you may punctually observe that advice of Solomon Prov. 4.27 which is of so great concernment in all cases concerning Christians Turn not to the right hand nor to the left but remove thy foot from evil which the good Lord give us Grace and strength to do AMEN A Christian Warfare EPHES. VI. XIII Therefore take unto you the whole Armour of God that ye may be able to withstand in the evil day and having done all to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Propter hoc Accipite universam Armaturam Dei ut possitis resistere in die malo omnia conficientes stare State ergo succincti Lumbos vestros in veritate induti Loricam Justitiae c. Arias Montan. PRovision of Armour is never more seasonable than in and against a Time of War whether Corporal or Spiritual 1. When many Deceivers shall come in the name of Christ 2. And the Nations hear much of Wars and Rumours of Wars c. as our Saviour fore-prophesied Mat. 24.4 to 9. and as it is now fulfilled in the whole Christian world Ap. For were there ever more Deceivers and Dissentions at once then now are 1. Corporal and External Wars betwixt Nations or Persons one with another fall out sometimes but do not still continue And for them great Provisions may be made and to small Effect as Experience hath often evidenced Consider this But 2. There is another Warfare A Spiritual and Invisible War from which we are never free And this doth require our best spiritual Provision that we may escape the danger of it Ap. This is the Warfare in the Text vers 10 to 19. 3. Now whilest the Nations fight incerto pede Ancipite Marte with uncertainty of Success and Victory Ap. Let me from this Scripture teach you how to prepare and provide for a Spiritual and Ergo a more dangerous Warfare and against an Enemy far beyond any earthly Army and all the Enemies in the world besides though many with Assurance of success and Certainty of Victory which if it had been well observed might have prevented much of our publick Wars Contentions and Calamities The Apostle in the former part of this Epistle 1. Having treated of the Life and good manners of Christians 2. He descendeth to speak particularly and especially of the Oeconomical Office of Husbands and Wives Parents and Children Masters and Servants from the 21. verse of the fifth Chapter to the tenth verse of this sixth Chapter And thus having premised his Ethicks and Oeconomicks 3. He proceeds to this general Exhortation 1. Of Constancy in a course of Christian Piety And 2. Vigilancy and Resistance against our Adversaries So that in this Chapter the Apostle doth three Things 1. He concludes his Oeconomicks which began cap. 5. verse 1. to 10. 2. He perswades all to fight against Satan the Capital Enemy of Mankind that continually seeks to devour and to destroy verse 10. to 19. 3. He acquaints the Ephesians with some things which did concern his own Estate withal desiring their prayers for him that he might be strengthened in his Ministry in the Mistery of the Gospel and that the Kingdom of God might be promoted thereby OBSERV The besthave need of others Prayers This Text is a part of the second general Branch of the Chapter viz. His Exhortation to all to fight against Satan verse 10. to 19. And herein the Apostle doth shew and discover to us two things
Concealing the Scriptures in an unknown tongue 2. Turning the Ministry into a Sacrificing Priesthood 3. And the power of Preaching Visiting Counselling Comforting c. from the infallible Rule of Gods holy Word into a practise of telling Legends Lyes and feigned stories which is their usual course of Preaching and into Confessions Penances Pardons Absolutions c. of no value Ap. So doth Independency though some persons of them do not so For 1. Against the Civil Power in Church-Affairs they say as the Papists do 2. And for the Ministry which they pretend to honour they destroy it 1. By putting it into every mans hand advancing a Jeroboams Priesthood 1 King 1.23 and 13.33 34. and 2 Chron. 11.15 into the place and power of the Ministry appointed by the Lord Jesus Christ 2. By crying down all Maintenance of God and Man for their subsistence 3. Defaming them with the vilest names of Baals-Priests c. to render them infamous and odious to all men I have done with the first Use from the first particular of the Doctrine which contains above a whole sheet of paper The weight of the matter spoken of did justly occasion that prolixity I shall be more speedy in the rest which now succeed The second Use is from the second and third particulars of the point 1. Informs us of our own weakness and nakedness Alas what can we do without this strength in the Lord and Armour of God 1. Other strength meerly humane though very puissant And 2. Other Armour of exquisite composure and strength hath often failed in wars with man 1. As all the Routs and Overthrows of the Armies of Gods Enemies mentioned in Scripture as of Sisera Ethiopians c. against Asa Johoshaphat over Edom and Hezekiah over Assyrrians 2. And the Downfal of Goliah that mighty Champion armed with strength and formidable Weapons 1 Sam. 17. do evidently testifie Ap. But to act with humane strength and such inconsiderable Armour against a spiritual enemy the Devil c. As Hannah could say 1 Sam. 2.9 By strength shall none prevail were as Ridiculous an absurdity as an infallible impossibility of ever prevailing at all 2. Therefore as we are oft exhorted 1. How should we call and cry out for the â—id and strength of the Lord to help us in these Assaults For he is our strength and power as Moses and Israel said Exod. 15.2 and David a great Warrior and other Worthies do acknowledge 2. And Gird up the loins of our minds and let our lights be burning Luke 12.35 To be always ready to execute our charge with the oyl of repentance Faith and Charity in our lamps 1 Pet. 1.23 with watchfulness Sobriety Hope and Truth All which is obtained by Faith in Christ By which we overcome the 1. World 1 John 5.4 5. 2. The Devil 1. Pet. 5.8 9. 3. All Evil Revel 12.10 11 17. By the blood of the Lamb and word of their testimony and all because Christ hath overcome John 16.33 and hath given us the victory 1 Cor. 15.57 Ap. And by faith in him we are partakers of his strength victory and conquests 3. But how faulty are we for which we are justly to be blamed and reproved I. For that we neither look out nor take pains for this strength and aid by 1. Prayers strong cryes And 2. Diligent attendance waiting as Psal 40.1 2 3. Patiently as the Saints did of old The Church did so Isa 25.9 and 33.2 For to such is the promise Isa 64.4 Hab. 2.3 It will come 1. But rather seek to King Jareb as Ephraim did Hos 5.13 2. And rest upon others as too many have done and do 3. Or Evil things which cannot profit us nor stand us in stead at our greatest need as I have told them out of Psalm 34.8 See the Notes II. Nor do we lay out for this Armour or take pains to put it on but rather choose to stand naked and disarmed before our enemies as it was Exod. 32.1.21.25 and befel Josh 7.8 1. For that we will not accept Armour when it is offered to us 2. And are ready to cast away our Weapons and Arms when we have them upon us and in our hands as Israel and Achan did by Idolatry and that trespass as before 4. But lastly which would be our everlastling comfort 1. Were we as careful to get the strength of God to our assistance Ap. As we are to gain men to aid us 2. And to gird up the loins of our mind and to put on Christ and the armour of God for our defence Ap. As we are to arm our selves with earthly armour against our real or supposed earthly enemies we were happy therein and might take abundant comfort in that God that strengthens us and that Lord Jesus Christ in whom we believe who will save us in the end The third Use is from the 4.5.6 and 7. particulars of the Doctrine 1. Informs us what need we have of Wisdom and Courage c. 1. Serpentine wisdom Mat. 10.16 2. More then Sampsons strength 3. And of Elishaes army of Angels 2 King 6.16 17. to help against so many Wiles such strong assaults such infernal powers and devilish adversaries as are all acting against us 1. Many are the Wiles and Snares and depths of Satan and who is it that can search into the bottom of them to find out and discover them 2. Many also are the Instruments by which he worketh and undermines us viz. 1 By seeming friends 2. Domestick servants 3. False brethren and 4. He can transform himself and his Ministers into Angels of Light to make all his stratagems take the better effect so that whither he do 1. Ensnare us by Heretical Doctrines under fairest pretences as to many Or 2. Assaults us with vitious provocations as with a pleasing Bait like a Nimrod-like Hunter or crafty Fowler or dangerous Fisher after mens souls to destroy them yet still his care is that his labour be not lost but that all may take effect Instances 1. Thus he acted of old by the Midianites who beguiled Israel with their Wiles Numb 25.27 Their pleasing perswasions to vitious actions with which they are said to vex them because hereby they caused God to vex them 2. And thus by Jezabel that filthy Prophetesse who did teach and seduce men to Fornication e. Rev. 2.20 to 25. And these practises are there called the depths of Satan verse 25. But mark her doom there verse 22 23. 3. Like Prophets and Prophetesses have been in these times Edwards Gangreen and no doubt but in due time God will reward them accordingly Ap. Now surely a man thus beset surrounded with Wiles and Snares 1. Had need to have Serpentine-like wisdom and more It is our Saviours advice and councel to his Disciples Mat. 10.16 To be wise as Serpents Serpents are reported to be wise in four respects of which 1. Two are prudentious 2. And other two most pernicious .. 1. The Trudentious properties of
5.13 14 15 c. Is any afflicted let him pray Again is any sick let him take the like course prayer will save them Hence the Apostle exhorteth 1 Tim. 2.1 That first of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obsecrationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postulationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratiarum Actiones 1. Supplications against evils 2. Prayers for good 3. Intercessions for others 4. And Thanks be for all 1 Kings good or bad Jer. 29.7 All these must be made and performed and that for all men i. e. All kinds of men Jewes Gentiles Bond Free Believers Infidels Friends or Foes Great men or mean ones publick and private Or all sorts and manners of men howsoever qualified or conditioned Especially for Kings 1. Because the most eminent and highest in Authority upon the well or ill management of whose Government much of the safety or danger of the Church Nation doth depend 2. If they be not so good men as we could wish them yet we must pray for them as Israel in captivity was to do for Babylon though not out of any special affection to such a State Yet in regard of our own interest and share in the common Rest and quietness of a Nation In which as in a Vessel wherein we are all Embarqued Jer. 29.7 Thus are Supplications and Prayers c. to be made for all Men. II. Of this you have a Cloud of instances a multitude of Examples that have led us the way in this practise of Prayer viz. Patriarchs Prophets Apostles and others mentioned in Scripture have been abundant in prayers both for themselves and others a few Examples may suffice instead of many David prayed seven times a day Psa 119.164 and praised God Daniel thrice Dan. 6.10 as also David did Psalm 55.17 Neverthelesse the great danger he was in by a Decree Anna served the Lord with fastings and prayer night and day Luke 2.37 continually as occasion was offered And our Saviour himself withdrew himself from other company and spent whole Nights in prayer to God besides his ordinary and daily Devotions Luke 6.12 to teach us vigilancy and perseverance in prayer Oh what should we do in this kind for our own Salvation seeing Christ hath spent whole Nights in prayer for us Ambrose in Luke l 5. c. 6. And how should we bewail our backwardnesse and sluggishness hereunto and herein And to this viz. To our frequent and fervent prayers we have as many promises performances in manner as we have Precepts and Presidents Commands and Examples Take a few Psalm 91.14 15. Because he hath set his Love upon me therefore I will deliver him and set him high he shall call upon me and I will answer him be with deliver and honour him Mark how love to God and prayer to him are conjoin'd and God enables us to pray and then answereth us Esay 65.24 Before they call I will answer and whiles they are yet speaking I will hear i.e. and I will be more forward to grant then they to crave more ready to answer then they to ask And did not God do thus by David Psalm 32.5 I said I will confesse c. and thou forgavest the iniquity of my sin David was in the Future God in the preter tense Daniel 10.2 Daniel was mourning three full weeks an Hand touched him c. and told him that from the first day c. his words prayers were heard This was a good Hand of an Angel or Seraphim at the least Esay 6.6 7. and how good is that God who putteth forth such an Hand for the strength encouragement and comfort of his servants And that prodigal Son Luke 15.18 He is resolving to go to his father to submit and ask mercy the father saw yet a great way off had compassion ran and fell on his neck kissed him the Father made more hast to meet him with mercy then the Son did to seek it And are not these great encouragements to this Duty and is it not thus ever Before the time cited to you Daniel was praying c. and whiles he was so employed the Angel Gabriel flies to him with an Answer Dan. 9.20 to 14 So Acts 10.44 while Peter spake the holy Ghost fell on all them that heard the Word yea when he began to speak Acts 11.15 Christ hath confirmed these Promises of God with Amen Amen John 16.23 Verily verily c. Whatsoever ye ask in my Name c. So that you may make the case general which you have Psalm 34.4 5 6. I sought the Lord and he heard me and delivered me from all my fears c. This poor man cryed the Lord heard him and saved him out of all his troubles Thus every prayer-full man To these Precepts Presidents and Promises c. you may add Reasons and Arguments in respect of I. God himself because he is the God able to save and he alone 2 Kings 19.15 to 20. Thus Hezekiah prayed and mark the answer and the successe he had v. 2 of to 37. So David Psalm 63. throughout O God thou art my God c. Because he is good and ready to forgive and plenteous in mercy unto all that call upon him Ps 86.3 4 5. to 11. This is the Nature of God Thou art good and dost good saith David Psa 119 68. Ergo we pray as he Arise for our help and redeem us for thy mercies sake Psalm 44.29 He is a God in covenant with us by a covenant of Grace Ps 89.3 I have made a covenant with my chosen c. Therefore we have recourse to him saying with the Church Esay 64.9 Behold we beseech thee we are all thy people II. Our selves and our own Estates How do our manifold wants in both 1. Spiritual and 2. Temporal Things which are continual call upon us for this Duty 1. In respect of temporal things how many miseries and sorrowes doth poor man meet with that all may say as David did Innumerable evils have compassed me about c. and I am poor and needy Ps 40.11 and have need therefore to pray as he there v. 11.13 17. With-hold not thou thy tender mercies from me O Lord c. 2. But if we have the affluence Abundance of all earthly blessings how soon may the Arm of strength be dryed up as Jeroboams was 1 Kings 13.4 and all things else turned and changed in us Our wisdom into phrensie or folly or bruitish madnesse Ahitophel 2 Sam. 17.23 Nebuchadnezzar Dan. 4.31 33. and our best perfections turned into defects sight into blindnesse hearing into deafnesse memory into forgetfulnesse c. health into sicknesse wealth into want plenty into scarcity when God doth break the staffe of Bread Ezek. 4.16 By either 1. Preventing us of Bread Or 2. Changing the vertue of it and other food so that we shall eat and not be satisfied Hos 4.10 peace into trouble and life into death and if all these be
which were dictated by the same Spirit 2 Pet. 1.21 Many in our Times pretend to the Spirit marvellously and strangely but they lay the Scriptures aside By this you may know their Spirit to be a Spirit of Errour not of God but a delusion of the delusion of the Devil In newnesse of life Rom 6.4 Having Received a new life of Regeneration from Christ in whom they are ingraffed and now as graffs in the true stock do bring forth fruit accordingly In good works Eph. 2.10 which God hath ordained that we should walk in them Here try your works whether good or no All is not gold that glisters Hypocrisie vain-glory boasters bad ends are such as spoyl our seeming good works as with man these have been and are too frequent amongst us 2. These men that so walk as Enoch c. did are also said to walk in the old in the good way Jer. 6.16 Many pretend to Antiquity but are much mistaken as Papists for their Religion which indeed Statu quo Is but an upstart Sect a Novel invention Many Protestants also in respect of somethings which are now accounted old are much mistaken also Many would have things to be good because they be old but except you unite goodnesse to the oldnesse you say nothing The old mans hoary head is a Crown of Glory to him Prov. 16.31 Yea but how if it be found in the way of Righteousnesse but the old sinner of an hundred years old is accursed Esay 65.20 ☞ It is not simply the oldnesse but the goodnes of any thing that doth really commend it else sin is very old viz. from our fall in Paradise in the beginning all vice violence is very old viz. from before the Flood the old world was sick of it and God was sick of them for it and you know what befell them Gen. 6. Capitibus sequent Yet in Solomons sence all vice is but a new invention Eccl. 7.29 But mark his ground viz. because God made man righteous Gen. 1.27 Innocency was first and Christ the antient of dayes in the beginning Sin came in afterwards an egg of our own hatching Esay 59.5 So that Tertullians Rule is very true Quod antiquissimum est verissimum God is Truth it self who is from Eternity and innocency is of the Truth which was the first state of man Ap. Thus every thing the nearer it is to the Fountain the Original the truer it is in its own Nature Thus it is with Religion the way of our walk of old that Religion which kept closest to God his Word and Precept was best and this the idolatrous Israelites rejected So in the New Testament that Religion which is nearest to the Doctrine and practice of Christ his Apostles and primitive purity is the best which many Christians do marvellously swerve from Ap. Popish additionals and ostentous ceremonies c. do not add to but impair not beautifie but deform and deface the goodnesse of true Christian Religion power And thus we must reason with all Papists Idolaters and superstitious persons in the world whose Ceremonies and vanities are meer Novel Inventions and the very Ground-plot of all their novel Fancies and erroneous Opinions that have so pester'd the Church in our times For say they in effect If the Pope may propound what Rules he pleases and press them as lawes to be inviolably observed why saith the Pastor or principal person of each particular Assembly may not I do the same upon a better principle as they speak and by the Dictates of the Spirit though without the Word of God To close this this old way is applyable to divers things but I have given you Gage enough to judge of antient things by their goodnesse but not of their goodnesse by their Antiquity Choose the eldest things that be the best and as you are wise in your Choise so shall you be happy in the fruition of old and excellent things Thus much for the old way 2. Now next such are said to walk in the way of good Men in the paths of the Righteous Pro. 2.20 Phil. 3.17 i.e. after the best pattern and Presidents Men worthily Renowned and most fit to be imitated by others This Rehoboam did a little while viz. three years 2 Chron. 11.17 and so long he prospered but he soon grew weary of it and then many changes came upon him But Josiah that Renowned Reformer of Religion he clave more conscionably and constantly to the good wayes of David and walked in them irreversibly for which he is Renowned for ever and that upon Record to all Generations 2 Chron. 34.2 3. The men that walked as Enoch c. did are also said to walk or live by faith not by sight 2 Cor. 5.7 i.e. in belief and hope of things promised by God in his Word And to walk in Faith for else no pleasing God Heb. 11.6 Love Eph. 5.2 And in all things circumspectly Ephes 5.15 And in Truth 3 John 4. as the truth of Gods Word prescribes sincerely and constantly according to the Rule prescribed by the Apostle Gal. 6.16 peace shall be on them c. and after his Example Phil. 3.17 4. And lastly These men that thus Walk are said to walk worthy of their Vocation Eph. 4.1 and worthy of the Lord Col. 1.10 1 Thes 1.12 and that in all Wisdom Col. 4.5 and with all the Heart 1 King 8.2 3. i.e. in sincerity and integrity both objectivè and subjectivè the Rule and our selves They that walk otherwise may justly be said to walk by sence things obvious to sence are the utmost object of their care Not in faith towards God resting wholly upon him Nor in love towards others or themselves Heedlesly and at Random without circumspection and after their own Fancies Not in the Truth nor by the Rule or good Example further then they please Neither can they be said to walk worthy of either their Vocation or the Lord but crosse to both or wisely but foolishly that are only taken with toyes and trifles Or in integrity but in much partiality both in respect of the Rule of the Word some of which only they will make use of and of themselves some parts or powers they are content to employ for God and sometimes for some ends but not their whole selves either intirely or constantly And for the manner of these mens walking they walk honestly Rom. 13.13 1 Thes 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decenter as well becomes us Vprightly and shall ascend Gods holy Hill and God will be their Sun Psalm 15.2 and a Buckler Pro. 2.7 and Gods Word doth them good Micah 2.2.7 Do not my words do good to him that walks uprightly in integrity Psalm 26.11 Pro. 19.1 and bumbly Micah 6.8 with their God so also they are said to walk At liberty Psalm 119.45 Not in sin but as freed from sin c. Surely Pro. 10.9 Upon sure ground Others on Quick-sands Safety Pro. 3.23 Under good wings of protection
is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a punctum temporis a point of time upon the Confines of Eternity When suiting our selves with Men or Times otherwise then in well-doing will stand us in no stead nor do us any good at all But then they that please the Lord shall find that his Favour and mercy endureth to Eternity Mal. 3.18 which the good Lord grant unto us This walk of a Christian is his whole Life and the End of his Life is to please God This is the main Duty of a Christian The great and good Lesson which he is to learn And hence the Doctrine which you have heard before is viz. Doct. A Christians life is to be ordered so that he may please God This is every mans work in his Generation and Conversation Quest How can this be done and who do perform it you may soon see viz. Answ Such as walk with and before God as Enoch Noah Abraham David Elijah and the Prophets have done These being known you may easily discern and know who they be that do not please God in their way of Life viz. Such as set not God before them but set him aside from their way Such as walk after the flesh and follow their sensual Lusts Such as walk in the way of the people the men of the World generally Such as walk after their own devices and imaginations These four things do answer the Question who do not please God and these do reach all the wicked of the World whom you may divide into four Ranks viz. Atheists Sensualists Timists Fanaticks Of the three first hath been spoken I do now descend to the fourth sort of persons that do not please God 4. Fanaticks the Word is but lately taken up amongst us and made of common use and I believe not very well understood by every one I shall therefore explain it to you for we must break the Ice before we can drink the Water and break open the shell before we can eat of the Kernel This being done we shall the better discern how that oft-times Conveniunt Rebus Nomina saepe suis Names do suit with the nature of the things to which they are designed The Name Fanaticks was first used be Heathens and by them in a better and in a worser sence 1. In a good Sence and honest esteem with them the Gentiles did apply it to those Qui in fanis sacra curabant c. who did attend the holy Services in their Temples and did frequent their Churches and consecrated places to consult the Heathen gods and to receive Answers from them touching their Affairs and in this better sence such persons were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacris usibus destinatus sacris inserviens Men appointed to holy Uses and attending holy Services Thus in the best Sence 2. Afterwards the same Word became to be used for Insanus furiosus which signifies Witlesse and Furious and accordingly it was applyed to people that were besides themselves that were Rapt Ravished or inspired with some Fury possessed with a Spirit Or to such as were Foolish Mad or Frantick And this change of the use of the Word began upon this occasion The Sybels or Bellonas Priests who were called and indignitated by that Name In the time of their predictions and prophesyings and performances of their Devotions and holy Services did use to turn about their heads to dishevel and tosse their Hair c. like Bedlams with many other strange postures and gestures Erantick like to cut lance and wound their Armes and shoulders that they might sacrifice their Blood to their beloved Goddesse just like Baals Priests 1 Kings 18.28 Or those Nazarenes or Samaritans that are said to have Devils Or those superstitious Romish Flagellants that have learned of the former and do act the same things For they are the Apish imitators of Heathens Jewes ancient Hereticks in their holy Services to conform Ap. Now from these strange postures gestures and actings in their Devotions it is manifest why the word Eanatick was first used for a frantick person Fanaticus insanus dicitur quoniam Sacerdotes cùm Responsa dabant furore pleni insanire videbantur prout hinc patet quare Fanaticus pro infano dici caeperit Thus one describes him Another describes him thus Fanaticus Numine Afflatus Bacchabundus Hadr. Jun. one raging ripe with a Fury A third thus Fanatum quod in Fanis consulentes oraculum Sacerdotes Laureum tenentes termitemspiritum conciperent baccharenturque all to the same purpose in effect Hence it befel that by reason of such strange behaviour of the men thus inspired and possessed with this Fury and Rage this humour was accounted as well a Disease as an Errour Ap. So that as the Hebrews of old and the Romans afterwards did avoid and abominate the Leprosie Scab Morphew and other the like deforming diseases which infect deface and hurt the skin c. Ap. So did the Antients fly from and avoid this Fanatick disease or errour and from those that were taken with it Vt mala quae scabies morbus regius urget aut Fanaticus Error Hor. and that for the fierceness and terribleness of the disease as in some Quakers Fear of the mischief hurt blows or stripes that the Enthusiast may do or give in the fit of his fury And for that it was a Disease Errour or Misery inflicted upon them whom God was very angry with and marvellously displeased or else who had greatly offended or wronged Almighty God himself or his Attributes in his Soveraignty divine power Majesty and Authority his Will Might and Vertue ☞ The Greek Poets c. do give us in divers Names very suitable with their postures and practises in divine Worship 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Qui captus tenetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiariter dicuntur Afflati Instincti Numine Scap. l. p. 550 551. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo Deus est seu Afftatus aut Instinctus Dei Divinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fanaticus Furor c. Impetus numine afflatorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More eorum qui furoris Fanatici instinctu aguntur Scap. l. p. 627. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deum ferens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui divino monitu fertur numine afflatus Scap. p. 1735. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lauri Comestor Epitheton Vaticinantium quoniam Comestor lauro numen haurire credebantur unde fatidica laurus dicitur a Lat. The Bay that foretells things to come 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ab Oestro ictus in gyrum se agit qui Oestro agitante quasi rotatur Scap. p. 407. such as are wheel'd about with a fury a Fly a Gadbee the Bees c. as the word doth signifie Ap. All which Descriptions Names and Properties of these persons do reduce us to this conclusion and inference Hinc jam liquet cur Fanaticos Enthusiasticas eos
dicamus qui fingunt se divino afflatu regi quique posthabitis divinis literis ad Revelationes commentitias aut Diabolicos suggestus convolant Hence it is manifest why we call those men Fanaticks and Enthusiasts who fain they are guided by a divine inspiration and setting aside the Holy Scriptures that Holy Divine and Heavenly inspired Writ and Rule they all fly together and have a unanimous recourse to feigned and counterfeit revelations and diabolical suggestions Mat. Mart. lex p. 775 776. Thus the name Fanatick was first used by the Gentiles in several senses viz. 1. In good sense to them that were more serious in the service of God 2. In bad sense to them that were more furious and frantick in the Worship of God In both senses the word doth reflect upon this Object viz. The Worship or Worshippers of God The first soberly and seriously and these bear the name in the best sense The second madly and furiously and these gave the word the worser sense even among them for which you have a full Jewry of witnesses of Poets Orators Comedians Tragedians Historians and Etymologists c. and some of them of great antiquity viz. of above 1800. years standing From them the name is transferred to Christians by whom it is used only in the worser sense in reference to them who are somewhat wild Worshippers we have better words for better Worshippers and the name name doth fix most and soonest upon them who do act something like heathens in their divine worship and service leaving the Oracles of God and learning to their own fancies and imaginations or other inspirations The Authors for the proof of these things are cited by Mat. Mart. Cicero and Livius c. Thus much for the Explanation of the the word Fanatick and this being premised you may easily understand whom I do mean by Fanaticks viz. 1. Negatively Not in any person in whom appears the power of godliness though he may be of another opinion or perswasion in some things from my self But 2. Affirmatively By Fanatick I do mean those persons who setting the Rule of Gods Holy Word aside do follow their own fancies the devices and imaginations of their own heads and hearts in the service visions and inspirations c. as a new rule besides the Word of God And here you may take a view of all the Will-worship and Worshippers in the world Col. 2.20.21 c. 1. If you look abroad into the world and take a view of both the Indies and all the adjoyning Countries What a world of strange Worship shall you find amongst those Pagan-Infidels and Heathens and all for want of a Rule the direction of Gods Holy Word which we have Some adore one sole God whom they paint with three heads but can give you no reason for it Others worshipping the Sun Moon and Stars in America Others adoring Nature as the Canary Islands And others the Devil himself as in Puana Japan c. Somewhat they meet first in a morning as the Tartarians Should you look into Arabia China Africa Ethiopia Egypt and Babylon c. you shall find as many strange gods and strange worships as men have fancies faces and strange imaginations in their heads and hearts Some worshipping a Toad or a Serpent a Dog or black Sheep an Ox or a Calf and what not Ap. All these follow their own Imaginations and perish for want of a Rule But I leave these to be pitied most See Acts 17.30 This God regarded not so as to destroy them presently 2. If you look into Asia and the parts adjacent once the glory of the world where now that Flagellum Christianorum the great Turk doth tyrannize and domineer and in their Mahometan worship what a world of strange fancies minnick gestures and childish not to say Apish and Monkish-like fooleries may you observe They reject the Law and Gospel the Word of God for Mahomets Alcaron 3. To come nearer if you look into the Holy History and take a view of the Jews Scribes and Pharisees c. None could pretend to more devotion then they did Their Alms Prayers Fastings Phylacteries and Borders of their garments all specious yet our Saviour tells them That they had rejected the Commandment of God and made his Word of none effect that they might keep their own Traditions See Mat. 15.1 2 to 10. Mark 7.1 2 3 to 14. Here was a great deal of verbal and seeming Sanctity amongst these men but the main was wanting the Life and power of Godliness in as little set by or esteemed and so our Saviour told them plainly but this was strange Doctrine to them and they regarded it not And therefore Though he the Son and Heir were sent unto them who taught as having authority who spake as never man spake and did what none ever did or could do yet this Christ could never gain credit with the Priests c. but ever and anon they are quarrelling with him about the observation of the Sabbath according to their Rule and the neglect of their own Traditions And in the end they violently persecuted and put him to death Thus they crucified the Heir and Prince of Life Acts 3.15 For which how heavy is the Judgement of God upon them till this day 4. Come we nearer home yet and look we next amongst Christians and see if we have no Fanaticks here as well as amongst Pagans Turks and Jews Scribes Pharisees And here I presume those of the Romish profession will claim the first place as the most numerous and unanimous Christians And the first of these Western parts converted to the Christian Faith yet with their leave or without it England received the Christian Faith some years before them whilest Rome remained Heathen of which we have a seven-fold testimony of very good credit and Authority and better then such as they usually produce to us in like cases Nevertheless we shall easily grant them what they would have so that they will but grant us a reasonable demand 1. For we yield that they were a very famous Church when the Apostle wrote unto them and testifies of them That their Faith was spoken of throughout the world Rom. 1.8 2. Our Demand is only this to them Let them but reduce their Church to the same state of Doctrine Faith and Life which then they had when the Apostle wrote and so testified of them and the contention betwixt us is at an end all is well But now that they have swarved from the Rule forfeited the Apostles praise and lost the faith But they will say When did we loose the faith swarve from the rule c. I retort and ask when did every gray hair begin with an antient head and every infirmity with an aged man When did all the flowers fruits or weeds in a field appear in one day When did the Stars all appear in an instant or your own sins to your selves in a moment Things of this
Nature appear in time and succession so have their errours done yet to answer directly we are not ignorant when their Principal Deformities befel them the Councel of Trent with many Acts before and since fay enough to this but I wave this at present only this much let me say He is no studied Scholler that is not acquainted with the grounds of an unreconcilable difference betwixt us and Rome See Bishop Hall Dr. Gauden c. Thus let old Rome take the Glory of Religion as of old but now statu quo as it is a Religion made up only of Heathenism Judaism and antient Heresies they are become more then the parallel of Scribes and Pharisees whom yet they do much resemble in many things 1. None pretend to more piety and devotion and to the honour of Christ then they None perform less or do more dishonour Christ then they 2. The reject the Commandment of God to observe the Popes Decretals What he saith must be good though against the express Word of God 3. The Pharisees were very quarrelsome about their Ceremonies and superstitious observations so are these to the height 4. They presecuted the Lord Jesus the great Shepherd of the Sheep and at last put him to death as an Imposter Deceiver These persecute the Pastors of Christs Flock and slaughter the sheep of Christ from Generation to Generation in the most cruel and barbarous manner imaginable Thus do they imitate the Jewes the persecuting Priests the hypocritical vain-glorious Scribes and Pharisees of those times But yet our Papists stay not here but having rejected the Scriptures the word of God and betaken themselves to their unwritten verities as they call them c. To gain credit to these they have recourse as much as any to Dreams and Visions to Apparitions and Revelations to Extasies and Enthusiasms yea and Diabolical Delusions for many amongst them have been and are the most skilful and exquisite Conjurers and Necromancers in the world And all this is only by such tricks and lying Miracles to gain credit and reputation to their own inventions and de 〈…〉 These things do sufficiently evidence to all that and how the Romanists are fallen from being amongst the first of Christians To be the prime Fanaticks of the world and indeed the principal Authors Patrons and Incouragers of all those kind of people wheresoever For if Fanaticks do pretend much piety and devotion reject the Holy Scriptures be zealous of their own Superstitions and be very violent against them that oppose them and persecute them to the utmost and if they do lean to visions revelations strange miracles c. more then to the Word of God The persecuting Popish Priests c. do act all these things to the utmost ☞ And yet further if I should descend to their Devotions and Religions Performances c. I should lead you into an endless Labyrinth of Idol-imaginations and ridiculous inventions in which they out-strip the very Pagans c. there you shall see such Congies and Crowching such Beads and Babies such Altar-worship and Image-worship such Crossings and Cursings with book bell and candle such advancement of mans and abatements of Christs merits such Adoration of holy Reliques of I know not whom for they have their holy bones and holy stones holy rags and holy bags holy wells and holy bells c. holy graves and holy knaves For some of their Saints were never men and others no better then monsters of men surely never honest men at the best In a word for why should I be endless in this they have so much Vanity and Foppery in their divine service as doth far exceed either Pagan Jew or Hereticks other then themselves in their Religious performances 4. If you add their most unwarrantable uniting the Apocriphal to the Canonical Books of holy Scripture a if of the same Authority and Spirit And that intollerable errour of Transubstantiation rightly styled A Subabomination above all other evils as being a complicated errour against Reason Sense the nature of subsistences and things real in being Against Faith Scripture and the limits of true Religion an Errour of Blasphemy Cruelty and abominable absurdity in changing the food of our souls into corporal food making us Cannibals and Deniers of the true humane nature of Jesus Christ with some antiekt Hereticks In a word The vanities of their divine service are innumerable and their abominations intollerable They have maimed the ten Commandments wounded the Sacraments turned prayer into vain babling and Preaching into legendical lying They defile whatsoever they touch Even the best things that remain amongst them what with their Additions Diminutions strange Interpretation and injurious concealment from the people they do plainly dicover themselves to be the right successors of those Hypocrites the Scribes and Pharisees that did shut up the Kingdom of Heaven against men so that they did neither go in themselves nor suffer them that would to go in Mat. 23.13 Thus have they lost their wheat corn in a heap of chaff their Needle in a bottle of straw or mow their Pearl in a Dung-hil their true first and best Religion in a Colluvies a Sink a Quagmire a Quick-sand of Ceremonies Superstitions and humane Inventions so that upon the whole matter they are the greatest Schismaticks Fanaticks yea and Hereticks now throughout the whole world Now to conclude with these whose Errours admit no period and their Superstition no conclusion If God be well pleased with such toyes and trinkets with such fine babies and rattles fit to please Children c. then no doubt they are in the best way to please God and far beyond any others whose Devotions are not so attended with Pageants and brave shews as these be 1. But if the Lord shall say as to them of old Isa 1.12 Who hath required this at your hands to do as you do to sacrifice and to serve me in such a strange manner and then shall proceed against them as there he did against Judah and Jerusalem see vers 21.25 of that Chapter How is the faithful City c. 2. And if Christ shall say of them as he did of those hypocritical Pharisees saying In vain they do worship me teaching for Doctrines the Commandments Decrees These things do sufficiently evidence and Traditions of men and turn them off with an Ironical speech a scorn saying Full well i.e. full ill ye do reject or frustrate the Commandment of God that ye may keep your own Tradition as it is in Mat. 15.9 Mark 7.9 And then proceed against them with all those woes thundred out against Scribes and Pharisees their Compeers by our Saviours own mouth and inflicted and executed accordingly Mat. 23. per totum Alas What will then become of all 1. Their Will-worship ceremonious and superstitious Devotions 2. Their Tantalogical repetitions of the name of Jesus c. 3. Their Innovation of Saints Images and holy Reliques all will then prove to be no better then vain-babling or
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
we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arcana verba quae non licet homini loqui Arias Mont Secret or Unknown or unspeakable words which is not lawfull or possible for man to utter Not lawfull for us to say because our speech would be untrue and Christians must not utter and speak untruths Not possible for as Solomon makes enquiry after Women Prov. 31.10 So may we after men and say who can find a vertuous man so qualified with Grace and good works as is before specified Ans It is almost impossible to sinde such a man and therefore impossible to utter it 2 Cor. 12.4 So few are the Jobs and Nathaniels of our Times In the general we may say of this encreasing and abounding as the Poet of Astraea Terras Astraea reliquit These things in a manner have forsaken the Earth And instead of these How wanting are we in the good works towards God our selves and others as is above specified And how wicked are we in producing and abounding in the contrary growing worse worse and multiplying bad works and fruits daily I. To the first of these viz. How wanting we are in good works we may easily give a short but yet a very full account with Salomon Eccl. 1.15 That which is crooked cannot be made straight and that which is wanting cannot be numbered For as for that little measure of Grace we have and those few good Works which we do if we do but consider how crooked perverse tortuous or writhed they be from the straitnesse uprightness excellency which should be in them they are as nothing But if we consider how much Grace and how many good Works are wanting we may well say with a learned Interpreter Infinita desiderantur in quibus pietas probitas versatur we are infinitely wanting both in Grace and good Works For our Graces how few are they and those few how defective if you should take a view of particulars Faith c. And gor our good works how defective are we to God in our Invocation of God whither by prayers or oaths c. or giving of thanks by approbation admiration and a right Estimation of his Works who doth consider these things confessing him vel voce vel Martyrio like them Joh. 12.42 in a right use observation of his holy Rites and Times his holy Word and Sacraments and Sabbaths Do we not rather run Byas and backward in those things then to perform them devoutly as we should To our selves how defective are we in the exercise of our Graces Vertues Parts and Abilities whatsoever they be We rather suffer them to Rust and become unprofitable like him Mat. 25.29 And to others how wanting are we in particulars named viz. In our Humanity Civility Christian charity with the happy fruits thereof viz. Liberality giving Counsel and Comfort Amity Sympathy and readinesse to do good In the exercise of that common Justice Righteousness and Equity which we do owe to all in all our Affaires Actions and Dealings both privately and publickly of all which we may say Where are they are they not lost And lastly In the restraint and moderation of our inordinate and unruly passions affections and motions of mind which do arise from pride anger evil concupiscence and unlawfull desires which are so apt to boyl up in our sinfull Souls to the prejudice of others yea and to our selves also whilst we feed cherish and pursue them Should we pursue these particulars as before-named it were an endlesse work to innumerate our Wants for that which is wanting cannot be numbred Eccles 1.15 2. Now for the second particular if we consider how wicked we be in producing and abounding in bad Works and Fruits we have reason to abhor our selves and to repent in dust and ashes Job 42.6 for how apt are we to produce the works of the flesh Gal. 5.19 adultery fornication c. the unfruitful works of darkness Eph. 5.11 dead works that have the Lineament but not the life of good Works or sins which expose us to death the works of the Devil which Christ came to destroy 1 John 3.8 So like are we to the barren Fig-tree in our emptiness Luke 13.6 Or to the bad Vine in our Fulnesse Esay 5.24 for our Fruits are degenerated Jer. 2.21 as Israel was into the nature of a strange Vine and producing wild grapes Esay 5. so that our Vine is as that of Sodom and our Fields as of Gomorrah Our grapes are of Gall and our Clusters bitter Our wine is the poyson of Dragons and the cruel venom of Asps Deut. 32.32 33. which may too fitly be applied to us yea we are very apt to produce such works as may fitly be compared to all sorts of vilest Fruits Such are our unsavoury fruits of luxury lust and uncleannesse bitter fruits of envy and strife James 3.14 Some distastfull fruit of anger and passion James 1.20 Insipid and indigested fruits of Gluttony Drunkennesse and fulnesse of Bread and all intemperance Cold destructive fruit of sloth and idleness in the love of God practise of good works Prov. 10.4 5 c. poverty shame and beggery are the cold fruits of a slothfull person Corrosive ill relish't fruit of cruelty covetousness and oppression which corrupt the tast of our Souls so that we cannot well rellish but disgust the tast of spiritual things Hard high-grown fruit of pride and disdain the Fruits of Mount Gilboa without Rain or dew of any divine Grace in them 2 Sam. 1.21 Such are proud persons Rotten worm-eaten fruit of vitious Manners which expose us to the dunghill or the Swines-trough Luke 15.15 16. and provoke the worm that shall never dye Esay 66.24 Mark 9.14 46 48. to live in us to torment and consume us for ever like them Revel 20.10 Ap. So forwardly are we to abound in such Fruits and Works as end in Destruction and so unapt to those good works to which we are created redeemed and sanctified and which have the Encouragements and Motives of the conscience of well-doing which is ever attended with abundant comfort in Life and Death and for ever as E contra The clearing of our Faith and implantation into Christ the acceptance of God before whom we must appear 2 Cor. 5.10 The eternal Reward promised to well-doing Mat. 25.21 23 34. This is a lamentation and shall be for a Lamentation Ezek. 19.14 Thus from this first Use of Lamentation for our being so wanting in good and abounding in bad Works 2. I proceed to the use of Reprehension which is To all such as are at so little cost and pains to get Grace and so little care to abound in good works whilst they are unwearied in the pursuit of other things and here we may justly blame men of several Ages 1 How many young Children the Infantry of the Church are rude and unruly as being never taught and instructed in the Principles of Religion the great fault of Parents Whereas young Timothy