for the proof of this point I might add Arguments 1. Excellency of this sword and that both in the offensive and defensive properties of it 2. From the Author of it viz. The Spirit But these in the Application will have their further Amplification and Enlargement Ergo I descend to it Uses are Use I. The first Use informs us of the Excellency of this sword both for Offence and Defence to the Enemy and our selves I. For Offence to the Enemy See 1. Satan For with this our Saviour wounded the Devil Mat. 41. 2. The sins of great ones How plain were the Prophets with Kings Nathan Micaiah Ezek. 21.25 with King Zedekiah 3. Errours Heresies and evil Opinions 4. Self-Interests and Unrighteousness 5. And the unruly Transgressions of all But now 1. Satan will try many tricks and wiles as Balack did by Baalam 2. Great ones will endure no Controul like the Princes in Jeremy 3. Errour pleads the Spirit 4. Self-Interests and unrighteous innocence Jer. 2.35 3. And the cross Multitude the vulgarity are all for Tumults and Uproars as Acts 19.24 and are set on mischief as they Exod. 32.19 Thus concerning this sword of the Spirit You have heard that the Sword is either Material or Spiritual And this spiritual sword is either Essential and uncreated or Theological Doctrinal or Evangelical created and inspired and conveighed from God to men That this Doctrinal Word is good pure true gracious precious sound and healing Qui me sanum fecit seu valetudini restituit Pas Lex p. 713. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrina sana 1 Tim. 1.10 The Apostle commands Timothy To hold fast the form of sound words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar seu expressam formam Habe teneto sanorum verborum quae a me audisti c. Arias Montan. Pas Lex p. 712. 7. This word is said to be quick and powerful and sharper than any two-edged sword Heb. 4.12 which is applyed to 1. The Essential uncreated Word the Son of God 2. The Word of God and Christ to the world called the Rod and spirit of his mouth And 3. To the Word of God in the mouths of his Messengers 1. To subdue mens souls to the obedience of it 2. To be for evil or good death or life destruction or salvation to the obstinate or obedient Ap. And this is the work of Prophets Apostles and Ministers of Christ in all Ages which himself doth explain to them Ier. 1.7 At what instant I shall speak of a Nation ☞ Not that God doth repent out of over-sight or defect of fore-cast or mutability of mind as men do but when he revoketh the doom he had passed and stays the Execution what he had denounced when his own end is accomplished either in the Repentance of the wicked or perseverance of the godly c. to whom and to which end all the Menaces and Promises Threatnings and Encouragements of God are made All which Menaces and Promises are ever to be understood with the condition or reservation there expressed by Almighty God How absolute soever they appear or by us may be apprehended in their Terms or Words 8. You have also heard the praises of this Sword the Word of God out of Psalm 19.7.8 9. in fix particulars 9. And that it is usually compared to incorruptible seed in several Scriptures 10. And also the Arguments or Reasons of this point viz. That Doct. The word of God is the true Christians sword wherewith he doth defend himself and offend his spiritual adversaries I say the Reasons do arise from its own Excellency in the use of it And the Author of it viz. The Spirit of God Here the War is spiritual and so is the Enemy and so also is the Sword All are spiritual and Ergo Thus suited one to another in this Warfare ☞ But the Reasons will meet with a further illustration in the Application of this point To which now I do now descend 11. And the Uses of this point are of Information Doct. The Word of God is the sword of all the faithful wherewith to defend themselves and to offend their spiritual adversaries to withstand repel subdue and cut off all Satans temptations and other corruptions which war against our souls 1 Pet. 2.11 ☞ Now the Word of God is called The sword of the Spirit because 1. The Spirit maketh this Weapon to our hands 2 Pet. 1.21 For holy men of God spake as they were moved by the holy Ghost 2. This Sword slayeth our spiritual enemies Isa 11.4 3. It is so sharp that it pierceth to the dividing of the Soul and Spirit Heb. 4.12 of the Joynts and Marrow yea of the Heart 4. Because it is no carnal but a spiritual Weapon 2 Cor. 10.4 The Weapons of our Warfare are not carnal but mighty c. You have a brief account of what hath been already done we are now come to the Use improvement of the point You know upon this I entered the last day but I could only name some particulars to you not having time to prosecute any of them Of these therefore let me now speak a little more at large The spiritual Enemies I then named unto you were 1. Satan 2. The Sins of great ones 3. Errours Heresies and evil Opinions Self-interests and unrighteousness And 5. The unruly Transgressions and wickednesses of all people I. Use of Information This Use doth inform us of the Excellency of this Sword in the use of it both in the way of Offence and Defence to subdue and support 1. And for Offence the first enemy to be encountered with is 1. Satan He is a fierce cruel and crafty Adversary Of whom you have heard before vers 11 12. This is he that encountered our Saviour in the wilderness Mat. 4.1 In which Temptation you shall find him Proteus-like changing his skin and acting a threefold person but a Tempter he will be in every shape still aiming at evil and endeavouring to seduce men to sin 1. He will be an Hermit in the wilderness and will visit Christ as a friend to advise him not to fast over-long nor to hurt himself with hunger and mark here the 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae the Devils entrance upon the ensuing Temptation 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi the Risistance of Christ thereunto Christ had fasted long and was now an hungred and hereupon he takes occasion to begin The devil takes Christ at the weakest this is his practise still note Doct. As he did by Christ so he will do by all when we are weakest then he will be busie at work with us to seduce and destroy us 1. The Devil observed the preaching of John the Baptist Iohn 1.34 I saw and bare record that this is the Son of God 2. And that voice from heaven at the Baptism of Christ Mat. 3.17 Yet he doubted whether Christ was so indeed and Ergo now he comes to try and sift it out by this Temptation for saith he thou
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-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
was taught and knew the Holy Scriptures from his very Infancy by which he became wise unto Salvation a man of God perfect throughly furnished unto all good works 2 Tim. 1.5 c. Whose parents are an Exemplary pattern to all Parents in the World though they be little imitated in our Times 2. Young men who though they have rich opportunities and much means to get Grace strong abilities and activities to apprehend remember and do what they have learned and do know Yet for want of due consideration that they are under uncertainties both of Life and the means of Grace For they may die in their strength and the means may be removed and that Temptations may so prevail and lie so heavy upon them that they cannot grow yet they take no care to get this strength that they may overcome the Devil 3. Old men in whom though the outward man decayes and the Soul must flit shortly from this Cottage of clay Yet they take no care with the Apostle 2 Cor. 4.16 that thaugh the outward man perish yet the inward man might be renewed day by day by the spirit of God in spiritual strength as Esay 40.31 Nor do they strive to close with good works as Dorcas did Acts 9.39 The Apostle and Evangelist 1 John 2.12 13 14. writes with more comfort sure where he ingeminates his Writings to Christians of all Ages whether little Children Fathers Young men or new Converts experienced Christians or Resolute Professors of good standing in any of these Ages and Conditions the Evangelist speaks to them twice a piece with joy 1. To little children because their sins are forgiven and because they have known the Father It is a most happy thing when Children or Babes which either in Age or Religion are thus washed spiritually from sin as it befell those new Converts Acts 10.43 And when so well instructed as to know God their Father betime and to give him Honour as Children and new Converts do 2. To fathers because they have known him that he is from the beginning i. e. Old men have been long acquainted with Christ and have the Knowledge of him in a greater measure then other Christians and happy are gray hairs found so in a long-continued experimental knowledge of God and of Christ Prov. 16.31 3. To young men because they are strong and the Word of God abideth in them and they have overcome the wicked one When spiritual strength is joyned to bodily strength and the Word of God dwels and abides in young men to Rule them And that their greatest Conquests are over the Devil who is the most powerfull and spightfull Adversary then such a sanctified Youth is truly Victorious and Glorious 1 John 2.12 13 14. But surely the Apostles times were better then ours For generally Many remain weak or sick or dead nevertheless the means of life health is afforded Weak that they remain Babes in Christ still 1 Cor. 3.1 2. and must be fed accordingly Heb. 5.12 when they might have been Teachers for the time they had enjoyed the means of Knowledge Sick That they grow worse and worse like evil men and Seducers 2 Tim. 3.13 Like Ephesus they have lost their first Love Rev. 2.4 Or as Laodocea are grown luke-warm Rev. 3.14 16. with Israelites they first love then loath Manna Num. 21.5 or with Galatians begin in the spirit end in the flesh Gal. 3.3 The Pharisees were Nipt with the least persecution John 12.42 43. so are these These leave Orthodox Truths for Heterodox Opinions 2 Tim. 4.4 And forsake the old and good way for new paths of their own invention and making 1. This is the case and sin of Many not considering that in Grace and doing good there is no Solstitium or retrograde Motion For non progredi est regredi qui non prosicit Deficit Qui nihil acquirit non nihil perdit Here 's no standing still He that goes not forward goes backward and he that gains not loseth all This is their sin 2. And for punishment what can be expected lesse then the removeal of the Candlestick except we Repent and do the first works Revel 2.5 See Eze. 11. 12. Chap. of Gods departing And the Burning threatned against that Ground which receives the shine and drinks in the Rain of Heaven but beareth nothing but Thornes and Bryars Heb. 6.8 3. Dead yea stark dead in sin They are so wicked so that we cannot say as Christ said to that Nobleman whose Son was sick at Capernaum Thy Son liveth John 4.46.50 But as Gehazi to Elisha 2 Kings 4.31 the Child is not awaked Or as Davids Servants to him 2 Sam. 12.19 the Child is dead ☞ In this case what can we do but have recourse to Christ and pray saying Arise O Christ and he say to us as to Lazarus John 11.43 Come forth Or as Eph. 5.14 Awake thou that sleepest and arise from the dead and Christ shall give thee light Ap. Then if the Lord shall arise upon us with his Glory as Esay 60.1 2. and Command as Cant. 4.16 Awake O North-wind and come thou South and blow upon my Garden that the Spices may flow out then shall we awake rise out of our Graves and begin to spring then shall we become like a watered Garden or a Field that the Lord hath blessed Or the Trees of the Garden of God Or the Cedars of Lebanon that he hath planted Yea we shall be able to invite our Saviour as Cant. 4.16 Let my Beloved come into his Garden and eat his pleasant fruits Thus much for the second Use of Reproof III. Use of Exhortation doth perswade 1. Great men 2. All men 1. Great men of Eminency Dignity and Authority Such are Eminent Trees in the Garden of God in Paradise Ezek. 31.8 9. more excellent then others as being more tall in statute Eminent in their Estates other accomplishments 2. Strong in power to over-awe and command others by the Dignity and Authority conferred upon them Therefore it behoves them to be most Eminent in Grace and abundant in good Works that they may be like the Trees in Gods House those Palm-trees and Cedars psalm 92.12 13 14. which are firmly rooted sound and imputrible straight and upright Ornaments in their places c. So should such men be Rooted and grounded in the truth as Trees of stature must be and not like Pilate who inquired what is Truth Joh. 18.38 Sound and uncorrupt imputrible in their practise as Cedars are Straight and upright in all their proceedings as some choise Trees are in their growth not writhed and crooked Ornaments to the Church of God as the Palms trees were to the Temple Pillars in Gods house a shelter a support to his place as the strongest trees are in great buildings Abundant in good fruits and works like the best fruit-fruit-trees and that in the faithful administration of their places to the publick good and in their acts of piety mercy and
Suplication and Prayer both which may be styled both offensive and defensive also For with the Word and prayer we do not only 1. Wound our enemy But 2. Defend our selves also against the crafty Wiles and violent Assaluts of our spiritual Adversaries ☞ 1. With this Sword the word of God our Saviour wounded the Devil and cut to pieces the Snares as well as repelled the violence of his various Temptations Mat 4.1 to 12. 2. And with this The manifold Errours Heresies and evil Opinions of all Ages have been refuted and ouerthrown 3. And with this the Reigning and Domineering Transgressions of many a sinner have been beaten down and slaughtered and as it hath been a sharp edged sword to cut down such things Ap. So it hath been as effectual to protect and preserve the servants of God from the danger of them all ☞ The like may be said of Prayer Both for 1. The Destruction of the Enemies of the Church temporal or spiritual 2. And for the procuring of Peace and Safety to the Church in several Exigents in all Ages 3. And all this strength courage and compleat Armour must be rouzed up and put on that she may be able to stand 4. To withstand and 5. Resist the Craftiness Wiles and Deceits 6. Mighty Assaults and also the Violence Rage and Fury 7. Of so powerful an Enemy as the Devil is 8. In both his Wiles to ensnare and Assaults to subdue and to stand holding fast the Truth and to gain the Victory and 9. So to remain in the Evil day 1. Affliction and Tribulation which befal all in the day of this Life 2. Temptation when Satan is let loose to tempt and try the most 3. Persecution by Antichrist Tyrants and Hereticks in several ages who have been instigated by Satan 1. To make Havock of the Church as Saul did Acts 9.1 2. Yea 2. To Infect Afflict and if it might totally to extinguish the Church and people of God that Israel might be as Psalm 83.4 forgotten Thus you have had the point opened and proved to you in the several branches and parts of it and each Part and Explination carries sufficient reason in it further to confirm the Doctrine and which Reasons are suited to every particular and may thus briefly be sum'd up Because REAS. 1. The Church in the best condition is very obvious to be sown with Tares of Seducers ☞ And had great need therefore to keep strict Watch to prevent this envious Adversary 2. The Church at the best is but very weak in her own strength and what member of the Church is not sensible of this ☞ Had she not need then to look up to the Lord for Aid and divine Assistance because without him she can do nothing of her self 3. The Armour is strengthening Armour it doth not only cover and defend but also infuseth Courage into the Soldier and enables him to fight 4. That she may Stand For how can Nakedness withstand an armed man 5. The Wiles of the Devil are very many and he acteth by divers Instruments For he is subtil 2 Cor. 11.3 and hath snares depths 1. Seeming Friends as Psalm 55.12 13 14. It was not an Enemy 2. Domestick Servants as Judas Psalm 41.9 John 3.18 cited by Christ 3. False Brethren as 2 Cor. 11.26 that will insinuate to know Gal. 2.4 their mind and then betray them How usual hath this been 4. By transforming himself as Satan doth into an Angel of 2 Cor. 11.12 13 14 15. light Either 1. By assuming a lightsome body like an Angel of Light Or 2. By suggesting such things as seem to savour of piety zeal and holiness Mat. 4. Ap. So his Ministers deceitful workers do By a fair outside c. and 2. By excellent pretences of zeal piety c. 6. Because Satans assaults and temptations are very violent and impetuous as it appeared by their prevalency over David Solomon Sampson Ap. If such Champions fell consider then what may befal us 7. Satan his army adherents and instruments are even innumerable and exceeding powerful like those Nimrod like Anshehashem 1. Before and after Noahs Flood Giants Gen. 6.4 10.8 9 10. 2. Like Anakims and Zamzumims Deut. 2.10 11 20. Tall Giants Noah and Aaron in Jehoshaphats 2 Chro. 20. Ethiopians and Lubians in Asahs time 2 Chron. 14.9.3 and Assyrrians in Hezekias 2 Chron. 32 and mighty potent as being 1. The Angel of the bottomless pit Revel 9. to 12. 2. The great Dragon the old Serpent called the Devil and Satan Rev. 12.9 3. The roaring Lion 1 Pet. 5.8 4. Prince of the power of the air Ephes 2.2 5. And King of Locusts Rev. 9.11 To name no more besides the Title given him in the verse before in the Text all which do argue an irresihable strength if we have not the aid of a powerful hand to help us against him 8. Because he doth invade and storm us with such snares attempts c. Both 1. Within us by inflaming Concupiscence and acting to do evil in our best services and in secret evil Lusts as well as 2. Without storming us with temptations to wickedness 9. Because all this he doth mostly in the evil day 1. Of tribulation affliction sickness and death Ap. And what work he makes then the diligent Visitors of sick beds and dying persons c. can well speak by woful experience Or 2. Of Temptation when he is let loose upon doubtful or despaiful souls For he hath his snares and depths 1 Tim. 3.7 2 Tim. 2.26 Rev. 2.24 10. Because if we stand not but either 1. desert our fellow-Soldiers Or 2. Yield our ground Or 3. Neglect our watch and lay down our resolution we are utterly undone we loose the day and our glory as Revolters have done These Uses are enlarged after Uses are suited to the several branches of the Doctrines and are of 1. Inform 2. Reproof 3. Exhort 4. Comfort USE I. 1. Informs how watchful and careful should the Leaders and Teachers of the Church be against those that sow Tares Cockle and Darnel against all Errours and Heresies repugnant to the Truth as the Primitive Churches were in their general Councels of Nice c. 2. Reproves the faults of them that neglect this as too many do Gallio-like not caring what Errours do arise so that they may sit at ease as the Romans and other Sects that leave no help either to prevent or extirpate Errours 3. Exhorts us to do our duty herein for how frequently is Vigilancy commanded and commended 4. And comforteth us if we do it This first Use is from the first branch or particular of the Doctrine USE II. The second Use is from the second Branch 1. Informs us that we are weak and do stand in great need of the aid of the Lord to help us 2. Blames us for not seeking it but for seeking after and resting upon other or Evil things that cannot stead or profit us 3. Perswades us to do it as the Church
swasions to prevail with them Durum est quod non cedit sed recist Tactui◠Mat. Mart. VVhen men harden their hearts and stiffen their necks and strengthen their Faces like the Flint the Adamant the Anvil or the nether-Milstone as with Iron-sinews and brows of Brasse Esay 48.4 See Zach. 7.12 Job 41.24 like the Leviathan And thus did Pharaoh Exod. 7.14 against all Plagues and Judgements Zedekiah 2 Chron. 36.13 against all Councels for his safety The Jewes Jer. 7.26 Acts 7.51 and all impenitent persons Rom. 2.5 who after their hardnesse and impenitent hearts treasure up wrath c. and this hardnesse is accompanied with unbelief Mark 16.14 Impenitency Rom. 2.5 Wilful ignorance and blindnesse of understanding Ephes 4.18 19. When men shut their Eyes against the Light and are resolutely and obstinately bent to persist in evil doings as Jer. 44.15 c. Such hard ware and work have Ministers to deal with ☞ And is it not a marvellous mercy of God to make his Messengers as hard as Resolute in the discharge of their duty and pursuance of that which is good as the people are in evil For thus saith the Lord to the Prophets I have made you as a defenced City as an Iron-pillar and brazen walls Jer. 1.17 18. and your Faces strong against their Faces even as an Adamant harder then Flint against their wickednesse Ezek. 3.7 8 9. Waiting when they will return to the Prophets c. for they must not return to the people ☞ This is a great evil and the Note of an ignoble Spirit to be inexorable to the Intreaties of God for their God waites and knocks and bids us open And we refuse all But mark the issue 2 Chron. 13.15 16. 2. The next to be Reproved are such as are disaffected when Councel is faithfully prepared tenderly delivered and fitly applyed for the peoples good Many make it their work to pick quarrels either at the Message or the Messenger the matter or manner of delivery c. it s easie to find fault This disaffection hinders many of the good they might receive Thus did Johanan and the proud men discredit the Prophet and his Prophesie Jer. 43.44 I doubt many Preachers and Hearers neglect this but let it not be so with us let good affections be answered with the like and good counsel with obedience I have shewed you a Preachers 1. Labour which is endless And 2. Love which is unutterable which Love I have cleared by the example of the Apostle who 1. did insinuate upon King Agrippa 2. And became all things to all men 3. Did beseech as an Ambassador 4. And did behave himself as a Nursing mother to them in twelve respects Solomon the Ecclesiastes or the Preacher The Prophet Isaiah The Lord himself to them of old And The Lord Jesus to his flock Reas To these I added Arguments in respects of 1. God whose Glory is thus best advanced 2. Our selves to whom it is our credit and profit 3. Others to whom it is the best good And 4. The means used which this way are most like to succeed Uses are of 1. Reproof to Ministers if too dull or diverted And 2. To Hearers if too hard or disaffected to good Counsel Use 2. Informs us if souls are so precious how vain then are they who set souls at so low a rate as many Ministers and people do their own and the souls of others as if they were of no value Ministers by neglect or ambition to rise or eagerness after many things c. set aside this main thing of gaining souls to God And people scarce care upon what account they loose their souls if Honour or Profit how unjustly soever gotten do but invite them thereunto Good God! How many men of latey ears have hazarded themselves dangerously upon this rock How great is the grief if the Fishers c. can catch nothing c. much more if their industry only gain injury Ap. Yet this is the case of many Fishers of men And how foolish are they that can prize Liberty Recovery or Dignity c. procured and conferred by men and yet do undervalue these glorious Gospel-proffers for their souls health Use 3. Exhorts Prize your Pastors affections and add to them by your prayers Use 4. Of Consolation Where this concurrence is how good is it This harmony of affection is happy and successful You have heard of the Preachers labour and Love The peoples Duty and Excellency remains to be spoken of I do now descend to the third particular viz. The peoples duty This duty of the people is in relation to the Preachers work For a Receiver presumes a Giver Where nothing is given nothing can be received The Earth gapes still if the clouds be dry so that in this description of the peoples duty you have four particulars 1. A Giver 2. A Receiver 3. A Walk And 4. The manner and end of Walking I. Ministers are the Givers For you received of us saith the Apostle The Priests lips preserve knowledge Mal. 2.7 The tongue of the learned gives a word in season c. Isa 50.4 We must give warning Counsel Comfort c. as need is Ap. When all are Givers they give nothing because there are no Receivers yet our brain-sick Fanaticks fancy such a thing Every one is a Teacher and thinks he knows more then enough no need of receiving they are so full already But I leave these to their Fancies and to their windy fulness II. If we must give you must receive If our Doctrine drop down like dew or rain You as the earth the tender herbs and the grown grass must receive it If we be as Jakeh you must be as Agur Prov. 30 1. If we as Fountains or Springs of Water poure out you must be as the fruitful valleys which receive benefit by the same If God by us gives Doctrines to mollifie and fructifie your hard and barren souls it is not for you to remain like the rock the dry desert and barren wilderness no way bettered by the influence of heaven If God by us set up a light as a Candle upon a Candle-stick to give light to all that be in the house it is for you to receive it and not to wink against but to walk in the light as Children of the light till you received the inheritance of the Saints in light These things premised yield us this Result Doct. Giving and receiving are relalative and mutual actions which reflect upon each other Se ponunt tollunt invicem And Christians must take great care in both You need no proof of this for God is the great Giver and all we are Receivers All else are under him as stars Reas And for Reasons for this consider the 1. Giver 2. End 3. Gift and 4. Danger 1. Giver Because God by himself his Messengers and Means gives much he is indefatigable inexhaustible Quest Is it not a great affront and indignity to the Majesty on high to
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
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
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
too high Psalm 131.1 Korah must not murmure at Moses Nor Vrriah usurp the Priests Office the work of the Ministry is a glorious Employment Ap. Excitements to that Function without Gifts are but suggestions of pride vainglory ambition And thus much for the resolution of this Question Vse Let me add a word of Application usefull for us 1. How sad is the condition of Revolters from the grace of God who having had some sight or tast of the blessed Estate of the Children of God as Balaam had Numb 24. do either for fear or love of the World with Demas or the Enjoyment of sinfull pleasures with those 1 Tim 5.6 11 13. or the dread of Affliction Yet they do carelesly grieve willingly neglect or do violently resist or wilfully extinguish the blessed motions and worthy Gifts of Gods Spirit in them yea and the holy Spirit himself their danger is great see Heb. 6.6 c. and their latter end will be worse then the beginning 2 Pet. 2.20 2. Few there be at least with us but hear the good Voyce behind them saying This is the way walk in it but how few regard it The usual end of such men is that their hearts grow more obdurate their lives more bruitish abominable or Agonies of conscience arise which punish them with everlasting despair 3. Let our men that think so little preaching will serve turn and that we may abate of a nimium of devotion look to these things Ds Slater on 1 Thes 5.19 Indeed Papists may well abate of their Nimium of Devotions till they come to that which God hath required of them as Esay 1.12 then upon the point they must almost abate all either for matter or Manner upon one respect or other as they have strangely changed holy duties and divine Services in holy and spiritual worship Use of Consolation Yet let no weak Christian take offence at this as if every suppressing of a good motion or abatement of the Spirits fervour or interruption of his sensible operation in us should cast us into an irrecoverable condition No God forbid but the sin is fearful and uncomfortable Yet let the weak Christian observe his first declinings and repair speedily then all will be well the Apostle speaks only of a total final losse both of the Exercise Gifts of the holy Ghost which only befals the wicked that are Reprobates and Cast-awayes Thus much be spoken of the first meanes of promoting this growth encrease and abounding in good works 2. The next means is let Gods Husbandmen the Vine-dressers and Keepers of his Orchard and Garden look well to their Office that the Trees under their custody may be called trees of Righteousnesse the planting of the Lord that he may be glorified Esay 61.3 the Master will enquire of his Husbandmen how the fruits prosper and will expect to receive of them in their feason as Mat. 21.33 to 42. If the servants thus intrusted and liberally rewarded for their pains shall transmit this Trust to some poor Hireling for some small trifle who will neglect the Vineyard Garden or Orchard and let all run to ruine will the Master take it well Yet God hath too many such Labourers in his Vineyard pluralists non-Residents who transmit their trust to poor Curates that spoil all But let poor Hirelings be removed and then let these Nursing-Fathers discharge their duty as they ought and you will find that this is the way to make the plants prosper the children thrive and come on amâ—in to perfection Now these Nursing-Fathers are 1. Magistrares 2. Ministers Magistrates see Esay 49.23 Kings shall be Nursing-fathers c. 2. Ministers so was the Apostle he feeds with Milk or Meat as they were able to bear it 1 Cor. 3.2 c. So Heb. 5.12 13 14. You have need that one teach you the first principles c. Like children they were to be taught olearn their letters and to spell before they could read perfectly and to feed on Milk before they could digest strong Meat which might shame them for their great negligence that had time and means enough to have been Teachers ☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith Clem. Alexandrinus I have Catechised you in Christ with suitable food as Milk is for children c. To which practise of the Apostle do St. Ambrose and Chrisostome allude in descanting upon the Miracle wrought at his Martyrdom for when he was beheaded the Antients do affirm Lac pro sanguine manasse That Milk issued forth instead of Blood Ap. However Preachers are to condescend to the capacity of the Hearers and to feed them with sincere Milk that they may grow thereby 1 Pet. 2.2 2. Every Christian Church and Common-wealth is Gods Vineyard Orchard Garden Field c. Magistrates and Ministers with the Sword Word of God his Authority and Doctrine do dresse it defend it as Adam did Paradise Gen. 2.15 from the force and fraud of Tyrants as Constantine and many other Renowned Emperours Kings have done From the Errours and Delusions of Hereticks c as Athanasius Epiphanius and other Renowned Worthies have done in their times 3. The Magistrate sometimes proceeds to Amputation and cuts off with the Sword immedicabilia vulnera He prunes the Orchard of superfluities and weeds the Corn-fields and this is his proper work 4. The Minister his work is to plow up the fallow ground of mens hearts and prepare them then to sow good seed and prevent the growing of weeds by injecting principles of Grace and sowing the good seed of sound Doctrine and heavenly things John 3.12 This being done who knowes but a good Crop of good Fruit may ensue The Minister must be indefatigable like Solomons Seeds-man Eccl. 11.6 In the morning sow thy seed and in the evening withhold not thy hand for thou knowest not whether shall prosper c. When the Word of God is to us Line upon Line Precept upon Precept here a little and there a little as Esay 28.10 13. Sure then some Lines may take right upon us and some Precepts reach us Use Then how prayerfull should we be for those in Authority as 1 Tim. 2.1 2 3. The Apostle exhorteth that first c. And so likewise for the Ministry see 1 Thess 5.25 and 2 Thess 3.1 2. Brethren pray for us Bis that the word of the Lord may have free course and be glorified c. and we may be delivered from unreasonable and wicked men yea pray for them and obey them for they watch for your Souls as both are conjoyn'd Heb. 13.17 18 19. that they may give account with joy c. 2. How wise and heedfull how circumspect and carefull c. should all people be in the choyce of all publick Officers and Trustees whether for Church or State c. that Grace may be advanced and that publick Officers if they be as they should be are so usefull thereunto and all Bishops and Presbyters be in the