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 [Page 3]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.

1. How necessary it is for us to be valiant, (strong, and couragious) and furnished with good Armour against such mighty Enemies, so wily, crafty, strong, and powerful as verse 11, 12. verse 10. to 14.

2. What this Panoply of God is, and [Page 5]what be the several pieces, and parts of this Armour, both defensive, and offensive, verse 14. to 19.

Let us take a little view of the whole Text from verse 9. to 19.

1. Vers. 10. [...], Quod Reliquum est, quod superest: Finally, &c. in this verse.

☞ The Apostle doth suggest what he had spoken before of Faith, Christian Life, and the Duties of people in divers Relations, and that now nothing re­mained for him to press further upon them:

But, 1. To perswade them to Courage, and Constancy against the Enemies of their Souls. And indeed when the Church is well instructed, there is then most need of Watchfulness against the Enemy.

2. And least we should be presump­tuous of our own strength, he doth ac­quaint us in whose strength, and aid we be thus strong, and confident to prevail, viz. In Domino, & in potentia virtutis (vel roboris) ejus; It is in the Lord, and in the Power of his Might; where the [Page 6]words Power, and Might are different, and several, and not as if but one. For, 1. [...], noting the Faculty, or Root: 2. [...], signifying the Vertue, or Fruit of that power which is in God, and is manifest in us through His Grace, and subordinately doth co-operate with him in good. The like Expression is, Ephes. 1.19. where to these two; 3. A third word is added, viz. Energeia, which signifies, The Effect of this Power, secun­dum operationem potentiae virtutis ejus. Arias Montan. according to the Working of the Might of his Power. Energeia, Kratos, Iskus.

Ap. All three expressions giving us to understand, That all Power is,

1. Radically in God. He is the Root in which is all fulness of Power.

2. Derivatively in us; For of his fulness we receive our strength.

3. Evidently in the Effects produced, whether by the power of, 1. God Almigh­ty, or, 2. of Man by his Aid, & Assistance. Phil. 4.13. 1 John 5.4, 5. This is the Victory, &c. even our Faith. Thus for the meaning of this tenth verse.

Now because we cannot be strong to resist (such mighty Enemies as he men­tions after) but by Faith in Christ, and by his Aid, and Help.

Verse 11. He tells us how much it be­hoves us to be well armed, and fortified with His Might, and bids us put on the whole Armour of God.

☞ The whole Exhortation, is a Me­taphor a Militibus, from Souldiers, who are then said to be strong, and fit for the Battle, and Conflict, when well furnished with all kind of Armour needful for the War, in which they are to serve as Souldiers: And this Munition he calls a Panoply, All, or compleat Armour: And this Armour is Spiritual, (not carnal) and mighty through God to effect great matters, 2 Cor. 10.4, 5. The weapons of our Warfare, &c. and Ergo, it is stilled The Armour of God, because he gives it, and we receive it. 1. Although God gives it out of his own free Grace, and Fa­vour: 2. Yet we must put forth our best endeavours to receive it, and therefore are commanded to put it on; Put ye on the whole, &c.

1. And as the Apostle hath perswaded us: 1. To put on this Armour: So, 2. He tells us to what end we should put it on, that we might be able to stand against the Wiles ( [...]) of the Devil.

Where note, that Satan acteth divers ways. Sometimes,

1. Aperto Marte, with open War, as by Tyrants, Antichrist, and persecuting Hereticks. Another while,

2. Fx Insidiis, by Wiles, and Snares, as by Hyppocrates, Cujuscun (que) generis; who under the pretence of Sanctity, sow tares, and so seduce simple souls, as the Anabaptists, and other Sects have done: These had need of our best Armour: For there is no danger greater, than of false Brethren, and the Devil in the shape of an Angel of Light.

3. Then Verse 12. He describes the Enemies with whom we wrestle, and against whom we fight. 1. Negatively. 2. Positively. Or, 1. Not Principally. 2. Principally.

1. Not as Flesh, and Blood; (i. e.) Not principally. Where note,

(1.) He doth not absolutely, and sim­ply [Page 9]deny (and so free us from) our Warfare against the World, and the Flesh, Men, and our own Concupiscence, and Corruptions.

Ap. Which are mighty Enemies, and are always to be wrestled with, and re­sisted.

(2.) But by way of Comparison, and Antithesis.

We wrestle not, (i. e.) not alone, or chiefly against these; against frail, and feeble men, Humane, and bodily power. Quod Diabolus excitat, adversuspios, & contra Ecclesiam.

For Satan, (1.) doth excite, and en­courage Tyrants, and Hereticks against us.

(2.) And doth enflame Concupi­scence within us, to act, and produce sin to our destruction, James 1.13, 14, 15.

2. But principally, and chiefly we wrestle against, 1. Principalities. 2. Powers. 3. The Rulers of the Darkness of this world. 4. Spiritual wicked­ness, (or wicked Spirits) in high places. ( Ad verbum, the Spirituals of wicked­ness) whether they be:

1. Wicked Spirits given to all wick­edness, and tempting man thereto.

2. Or, The spiritual nature of wicked­ness, (as in Heresies, Plots against Reli­gion, &c.) which are far more odious to God, and dangerous to the soul, then Carnal wickedness, or fleshly pollutions.

3. And that in High places; In Caelesti­bus, (i.e.) Arias Montan.

They fight against us, from above us,

1. In the Regions of the Firmament, and Air, called oftentimes Heaven, Psal. 19.1. & 147.8. See Bernard. For Sa­tan hath no place, or power left him in the true, and proper Heaven, 2 Pet. 2.4. Jude 6. Revel. 12.8.

Or, 2. Insacris, & divinis, in divine, holy, and heavenly Things, as wicked­ness in the Church, and corruption in the dispensing, and Administration of Holy, and Heavenly Things. And con­sider that,

1. All these Names, (or Titles) are applyed to the Devils, Quia sunt poten­tissimi, pravissimi, & astutissimi Inimici, because they are the most Mighty, Naugh­ty, and crafty enemies that we can possi­bly have, or deal with.

The Warfare therefore is, 1. Spiritu­al, because against wicked Spirits, &c.

And, 2. By so much the more dan­gerous, because it is spiritual. And therefore, 3. We need not carnal, but spiritual weapons, the Armour of God.

2. And these Names are given to the Devils; not because they are properly the Rulers of the world, but because they do usurp such a Power, and Autho­rity, and do act as the evil Rulers of the world (Satans Instruments) do who are ever troubling, and vexing them that fear God.

3. And again these Names are given to them, to signifie to us.

• (1.) Not only Varias Vires; Diabolo­rum,
• but also
• (2.) Varios Ordines Diabolo­rum,

The manifold strength, the various Or­ders of Devils.

(1.) Who do act, as many kinds of Authorities, Powers, and Principalities, &c. do here upon earth with various strength.

(2.) And amongst them there may be several Orders, and Ranks, as Belze­bub [Page 12]the prince of the Devils, Mat. 12.24. Luke 11.15.

Ap. As there is also (Inter bonos An­gelos) amongst the Holy, and Heavenly Angels of Almighty God, as Cherubim, and Seraphim, Angels, and Arch-angels. Zanch. in Eph. p. 660.661. Ezek. 10.1. Isa. 6.2. Michael and his Angels, Rev. 12.7. Above the head of the Cherubims, &c. I saw a Throne above the Seraphims. The several particulars of these three verses, viz. the 10, 11, 12. might well afford us many useful Observations, or Points of Doctrine, (all which I shall bind up together in one general) viz.

2. A Preachers Doctrine extends to all persons, and all Duties of a Christian; but it urgeth, presseth, and justifieth most upon the most necessary 'Truths, that they may take the deepest impression, verse 10.

(1.) As our Apostle doth here, who closeth this Epistle with this necessary Doctrine of Christian Courage. This is from the word, Finally, [...], Quod Reliquum est.

(2) So the Apostle St. Peter also [Page 13]having written of divers things, he col­lects this second Epistle, with the Do­ctrine, concering the end of the world, and the use that we should make of it, 2 Pet. 3.3, 7, 10, 11, 12. Though Scoffers did deride it.

2. Christian Strength, and Courage is very needful, and useful to every child of God.

3. No strength, or courage can hold out, and prevail without the Lord, and His Aid, and Help, and Assistance:

From, In the Lord, and in the power of his might, v. 10.

4. A Christian hath need of a compleat spiritual Armour, that he may be armed, not only in one, or some part only, but in every part, all over, capite a pede, (as we use to say) from head to foot.

From, ‘Put on the whole Armour of God. verse 11.’

5. Many are the Methods, Ways, and Wiles of the Devil to do mischief.

From, That ye may be able to stand against the Wiles of the Devil.

6. Doct. Eviol concupiscence, and cor­ruption within us, and the world without us, are very great enemies, and always to be resisted: But the Devil is the most dange­rous Enemy of all, and most diligently to be withstood.

For He, 1. Kindled the fire of Concu­piscence, and Corruption in Eve, &c.

(2) And he is over ready to act, and in­flame the two former Enemies within, and without us, to work, and effect our Sin, Shame, and Destruction, Lust with­in, and the world without insnare us by his means.

From, We wrestle not against flesh, and blood, but against Principalities, against Powers, against the Rulers, &c. against spi­ritual wickednesses. Verse 12.

7. The Devil is a great Usurper of Authority, and he acteth as wicked Ru­lers do (who are his Instruments) to pervert, and destroy both in earthly, and heavenly Things.

(1.) In terrennis, & humanis, In the darkness of this world, ( i. e.) In the state of Ignorance, Sin, Death, and Confusion, which are the Rulers, and do reign in this World.

(2.) In Caelestibus, & Divinis, In the most heavenly places, persons, and things, and in the most holy, and divine Duties to be performed by man.

1. In the Church of God, which is called Heaven, Rev. 12.1, 3.

2. In the best of Saints, whose Conver­sation is there, Phil. 3.20.

3. And the holiest duties, and per­formances, which he is most bent to hin­der, and hurt by manifold Injections, Seductions, and Temptations.

Take a Review of all these in hand­ling the thirteenth Use, wherein the three former Uses are Epitomised; and in the main Point of the thirteenth Verse, all these, except the first Do­ctrine, may fitly be toucht upon.

The Apostle having thus prepared for the acceptance of his good Counsel in a matter of so great concernment, both from the, 1. Necessity of it. 2. and great danger attending us, if it be negle­cted.

Upon due consideration of all the Premises in the 10, 11, 12. Verses.

1. The Apostle doth infer, and repeat, or reiterate in this 13. Ver. His gene­ral Exhortation propounded in the 11. Verse before: Wherefore take unto you the whole Armour of God, &c. Which Exhortation he concludes also with another Illative, verse 14. Stand there­fore.

2. And the end why he doth thus en­force it, is, That ye may be able to withstand in the evil day: and having done all to stand, Stand therefore. (i. e.) Cou­ragiously, Resolutely, Stoutly, Con­stantly, Vigilantly, and Victoriously against these Enemies.

Exp. 1. You know what it is to stand; which doth not only signifie the Gesture of the body, but also the Intention of the [Page 17]Mind to attend, and resist, as occasion is.

2. In the Evil day: Not evil in it self, for so it is good, but in respect, 1. To the whole time of mans Life, because it is al­ways obvious to Manifold. 1. Corrup­tions. And, 2. Tribulations, Perills, and Dangers. 2. The time of Satans be­ing let loose, (as it were) to go about to infect, or vex the Church with Er­rours, and Persecutions. As it befel, 1. Job; all his days were evil, because no day but had his trouble; But especi­ally that day was evil, when Satan was permitted to try Him to the utmost, in his Goods, Children, and in his own Body. 2. The Apostles, when their Master, the Lord Jesus Christ was taken, and crucified, and themselves left to be winnowed by Satan, and persecuted by wicked men. 3. The Church of God, which never yet wanted sad Times: It being the Churches Lot to suffer Affli­ction, and Persecution: But especially their Days were evil, yea, the worst of Days, when she was afflicted beyond measure; By, 1. Tyrants. 2. Anti­christ. 3. Perverse, and persecuting He­reticks. [Page 18]Proverbs 15.15. All the days of the afflicted are evil, saith Solomon.

Thus the Apostle in this thirteenth Verse doth repeat, and insist upon his former Exhortation, Verse 11.

Which is here, 1. Inferred with a double Illative; viz. in the Beginning, and End of it, [...], propter hoc, & [...], Ergo.

2. Fortified, or preessed with a three-fold Stand in the words, [...], that they may Withstand, Stand, and Stand. 1. Implying the Cou­rage, and strength before mentioned, Verse 10, 11. To withstand such Enemies, Stand in such conflicts, and to stand victori­ous in the end. 2. And pointing to the evil day, [i. e.] the day of Temptation, Per­secution, and Tribulation, which the Church doth endure, and undergo, in respect of the manifold Enemies before named, and the manifold Evils by them occasioned, and inflicted, Intus, & foras, within, and abroad, from Time to Time. No marvel therefore though he doth in­vite us thrice to Stand, viz.

1. Stand as Christians, and as a part of the [Page 19]Army to withstand the Enemy, whether you be, 1. common Soldiers. Or, 2. Lea­ders, and Commanders, being designed to such, or such Imployments, either in the Church, or State.

2. Stand constantly in your condition, and Station: Be sure to keep your ground, the ground of Truth, 1 Tim 3.15. For Nothing is more pernicious, or dangerous in an Army then Ataxy, and flinching, or falling off from our Fellow-Souldiers, or our places.

3. Stand vigilantly, and watchfully, as Sentinels: Be not secure, but remember that of the Apostle, Be sober. 1 Pet. 5. 8, 9. Be vigilant, because your Adversary the Devil, as a roaring Lyon walketh about, seeking whom he may devour.

1. Thus far the Exhortation proceeds, viz. to the fourteenth verse.

2. Then you have an enumeration of the several parts of this compleat Ar­mour in the five next verses, viz. Ver. 14, 15, 16, 17, 18. which are either, 1. Defensive; Or, 2. Offensive.

1. Defensive; viz. 1. A Belt or Gir­dle. 2. A Breast-plate. 3. Shooes. 4. A [Page 20] Shield. and, 5. An Helmet.

2. Offensive. viz. 1. A Sword. 2. Prayer: Both which may be styled, both defen­sive of us, and offensive to the Enemy.

Of these I shall speak particularly, if God will, hereafter: at present I am upon the Exhortation.

This Exhortation in the three for­mer Verses, is briefly repeated, sum'd up, and Epitomized in this thirteenth Verse, and doth in the main strength of it, affords us this.

DOCT.

The Best of Men well grounded in the Truth, most Eminent in Grace; Or, 1. The Church of God in her best condition, when very well eastblished, and throughly in­structed in the Truth, &c. 2. Had great need of christian strength, and courage in the Lord. 3. And of a compleat spi­ritual armour. 4. To avoid, and with­stand, resist strenuously, and over come victoriously. 5. The Manifold wiles. And. 6. Mighty oppositions, and assaults. 7. Of powerful adversaries, and enemies that are against her on every side. 8. En­vironing, [Page 21]and invading her every way; 1. Within. 2. And without. 9. And especially in the evil day of Tribulation, and Temptation. 10. And That she may be able to stand, and hold her own ground. Stand fast in the Faith, and hold firm to the Truth, and so to become, and remain victorious in the end.

This general point doth contain the strength of the whole Exhortation, and doth reach every particular of the Doctrine before named, and the proof, and reasons of this point will be appli­able to each particular.

1. The Church in her best condition, when well instructed, &c. For then, 1. When the Field was sown with wheat, then came the envious man, and sowed Tares, ( Mat. 13.24, to 31.) among the Wheat. (i.e.) Not in the world abroad, but in the Church of God, Ʋt periret dominica messis.

2. When the Churches were plant­ed, and well instructed by the Apostle St. Paul, in Rome, Corinth, Galatia, Ephe­sus, Philippi, &c.

3. So also these seven famous Churches [Page 22]in Asia mentioned, Rev. 2, & 3. Chap. how fast did Hereticks and Seducers start up, and step in to trouble them, and how doth he complain of them from time to time, Rom. 16.17, 18.

4. The like befel in Germany, saith Zanchius in Epist. p. 659. of which they had daily and woful experience.

5. Is it not so in England now after 100. years establishment and instructi­on? and upwards in K. Ed. 6. and Q. Elizabeths time, what a multitude of Tares have been sown, preached and printed! and what a multitude of Er­rours, Heresies, and strange Opinions have sprung up, and prospered in these sad times of Toleration!

Do but mark how apt this Field of the Church is to be sown, and over-run with Tares: For thus hath it befallen;

1. Rome once so famous ( Rom. 1.7, 8.) for their Faith, &c. Is it not become Apostatical, Antichristian, and Dam­nable in their Doctrines.

2. Those other Churches so much ho­noured with the other Epistles of our Apostle, Corinth, Galatia, Ephesus, [Page 23]Philippi, Thessalonica, &c. Are they not a Den of Dragons, the seat of the Turk?

3. Those famous seven Churches of Asia brought to the liek pass, which are so remembred, Rev. 2. & 3. Chap.

4. Germany, once so sound in Do­ctrine, is it not brought to Misery and Desolation, almost, upon the like ac­count?

5. England, once the Glory of the Islands in the Earth for Religion, &c. what a Labyrinth and Confusion of Troubles, Errours and evil Opinions do overflow Her, and do threaten the like Ruine and Desolation to us?

2. The Church in this Conflict had need to be strong, and, 1. Of a good cou­rage, and not to dread, nor be dismayed. 1. As David instructed Solomon his Son, 1 Chron: 22.13. 2. As Moses, yea, and God himself instructed Joshua formerly, Deut. 31.7, 8. Joshua 1.6, 7, 9. Great at­chievements must have great strength, and courage to bring them to Accom­plishment.

We are apt to be dismaid, dicou­raged and terrified at difficulties, and [Page 24]had need therefore to rouze up our spi­rits the more, as those Instructions both Affirmative and Negative to Joshua, and to Solomon do import, viz. To be strong, and not to fear, or be dismayed. 2. Yet this strength and courage must be in the Lord, and in the power of his Might. As the Apostle speaks, Phil, 4.1.3 I can do all things through Christ, &c. And, 1 John 5.4, 5. This is the victory that overcometh the world, even our Faith, viz. whereby, 1. We lay hold on Christ, and ap­ply his victory to us. He hath overcome the world, John 16.33. And given us victory, 1 Cor. 15.57. And, 2. Get strength from Him to go on in this spir­tual warfare, till we have fully overcome all Satans Temptations, Rom. 16.20. The God of Peace shall bruise, or tread down, Satan under your feet, saith St. Paul. Even the Devil whom you are to resist stedfast in the Faith, 1 Pet. 5.8, 9. Ap. And thus by Faith you shall be Conquerors.

1. Thus Christ in whom we believe, is the principal Agent or Efficient.

And, 2. Faith the instrumental cause of this victory. For those Saints and [Page 25]Martys of old overcame Satan by the blood of the Lamb, [i.e.] by the ver­tue thereof; not by any worldly power or strength, and by the word of their te­stimony, [i.e.] by bearing witness to the Truth, which is called The Testimony of Jesus, Rev. 12.10, 11, 17. because Christ was the Object of their Confession, Constancy and Martyrdome.

1. Thus whilest others, Goliah like, strengthen themselves in the Arm of flesh.

2. The strength of the Godly is in the Lord, and in the power of his Might; as Davids was, in that great encounter with the Gyant, 1 Sam. 17.4, 5, 6, 7, 42, 45. Although with a Gyant of nine foot in height, and so armed, yet David the Youth remained the Conquerour over this mighty Monster: so do the Saints over Satan by this assistance: and the Church at the best state had need of strength, &c. So also,

3. She hath need of compleat spiritual Armour, Armour of Proof that will not fail, nor deceive Her: such is the Ar­mour prescribed in the Text, v. 14. to 19. Which also is,

1. Defensive; viz. 1. A Girdle. 2. A Breast-plate. 3. Shooes. 4. Shield. And, 5. An Helmet.

2. Offensive; viz. 1. A Sword. 2. 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 [Page 28]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 [Page 31]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 and people of God have always done in former times.

4. And this would be our comfort in the end.

USE III.

The third Use is from the third parti­cular of the Doctrine: and it; 1 In­forms us what need we have of this Pa­noply of Armour.

2. It blames us for not taking up, and putting on the same, but we choose ra­ther to be naked amognst our enemies.

3. It exhorts us to gird up our loins, and to put on the Lord Jesus, and This Armour of God.

4. And comforteth us if we do it, for then we need not fear, though a thou­sand enemies did beset and environ us.

USE IV.

The next Use is from the 4, 5, 6, 7, and 8. particulars of the Doctrine.

1. Informs us what need we have of 1. Serpentine Wisdeme against so many Wiles and Mysteries of Iniquity. 2. And more then Sampsons strength to withstand such violent and strong assaults and tem­ptations. 3. Of Elishaes Army of Angels to help us to subdue such infernal power, and Diabolical Adversaries: Spiritual Wickednesses acting thus: 1. Within us, by evil Concupiscence, and natural Cor­ruptions, as Rom. 7.2. Without us, by Devils and wicked men of all sorts, ranks and qualities.

2. Blames us for not studying this Wisdome, but rather delightin in folly.

3. It perswades us to get all these, viz. This, 1. Wisdome. 2. Strength. and, 3. Army. In those ways which God himself hath prescribed to us.

4. It will be our comfort if we do so:

USE V.

The fifth Use is from the ninth parti­cular; and, 1. Informs us of an evil Day. 2. Blames us for putting it off far. 3. Exhorts to prepare for it.

1. Informs us, 1. What to give for this field of Truth, Mat. 13. which is the Churches Patrimony, Riches and Crown. And 2. How to love and prize the Communi­on of Saints.

2. Blames us for being far from this, in that we are so apt to be seduced, and easie to entertain uncharitable thoughts of our brethren and friends.

3. Perswades us to amend what is amiss in these respects.

4. And comforteth us in so doing: This is the tenth particular.

Thus you have heard the point ob­served from the thirteenth verse, which is comprehensive of all the counsel in the three former verses, 10, 11, 12.

DOCT.

Viz. That, 1. The Church of God in [Page 36]her best condition. 2. Had need to be strong in the Lord, and in the power of his Might. 3. And to be compleatly armed, as it is here prescribed. 4. That she may be able to stand, withstand, and stand, (i. e.) To stand couragiously: to withstand, and resist strenuously, and yet again to [...]stand, re­main and overcome victoriously. 5. The Manifold Wiles. 6. And Mighty Oppo­sitions and Assaults. 7. Of so many, and such potent Adversaries, (as are here specified in four Titles) who do so environ, invade and storm Her by act­ing and ensnaring: 1. Within. and, 2. Without her: 9. And especially in the evil day of, 1. Our life by Afflictions, Tribulations and Persecutions. Or, 2. Sa­tans loosing by his furious Temptations, to try her to the utmost, and sift her as wheat. 10. And that yet She may Stand fast and firm to the truth, hold her ground, and remain victorious in the end, and for ever.

Or more briefly thus. DOCT.

1. The Church of God at the best. 2. Had [Page 37]need to be strong in the Lord. 3. And com­pleatly armed. 4. That she may be able to stand, and withstand. 5. The manifold Wiles. 6. And Mighty Assaults. 7. Of so many and such potent Enemies. 8. As do invade and storm Her. 1. Within. and, 2. Without. 9. And especially in the Evil day. 10. And that yet she may stand, and remain victorious.

1. The proof of this point both by, 1. Scripture: and, 2. Reason.

2. And the Uses of it (according to the proof of it) have been in all suited to the several Branches and particulars of the Doctrine.

☞ And because the proof of each particular of this point by Scripture or Instance, doth carry the strength of a reason along with it, I shall therefore conjoyn them both together: and thus briefl [...] sum them up in these ensuing Pages.

1. The Church of God in her be [...] conditi­on: why so?

Reas. Because then when the Field is sown with Wheat, the Enemy is most apt to sow Tares if we sleep, Mat. 13.24. &c. (i. e.) Not in the world, but in the [Page 38]Church, Ʋt periret dominica Messis: and for instance; Do but see and consider what is befallen:

1. Rome once so famous for their Faith, Rom. 1.7, 8. Now apostatical, antichristian, abominable and damnable in her Do­ctrines.

2. Those Churches planted and instructed by St. Paul in Corinth, Galatia, Ephesus, Philippi, &c.

3. Those famous seven Churches of Asia in Rev. 2. and 3. Cap. 1. Ephesus. 2. Smyrna. 3. Pergamus. 4. Thyatira. 5. Sardis. 6. Philadelphia. 7. Laodicea. 1. All over-sown with Errours by Sedu­cers, and false Teachers, which the A­postles complain of in all their Epistles. 2. Now all overflown with the Turk, and become a den of Dragons.

4. Those Churches of Germany, the like befel them, saith Zanchius: Now how miserable!

5. And ours of England, how over­runne with Tares in these sad times of Toleration?

2. The Church had need to be strong in the Lord, &c. and not to dread; as, [Page 39]1. Moses. and, 2. The Lord himself in­treated Joshua, 1 Chron. 22.13. and, 3. David his son Solomon, Deut. 31.7, 8. Josh. 1.6.

Reas. Because the Church is but weak, and can do nothing of her self without his aid.

What can the, 1. House do to pre­vent its being broken into, if the House­holder sleep? 2. The Field to prevent the sowing of Tares, if the Owner or Keeper sleep? 3. Or the Vine do, if the hedge be pluckt up? Isa. 5.

Ap. So what can the people do to pre­vent Errours, if the Pastors sleep, that are the Seeds-men of the Field, the Vine­dressers of the Church?

What could the Church do in Asa, Jehoshaphat and Hezekia's times, without the Lord, against such Armies of Ethi­opians, Ammonnites, Assyrians?

Ap. But in this, 1. The Church pre­vailed then, viz. By the help of the Lord. 2. And David brought down the Giant, 1 Sam. 17. the Impar congressus. 3. And by Faith in Christ, (who did overcome, John 16.13. And gives the victory, 1 Cor. [Page 40]15.57.) the Church overcome the world, 1 John 5.4, 5. the Devil, 1 Pet. 5, 8, 9. all Evil, Rev. 12.10, 11, 17.

3. The Church had need to be com­pleatly armed with spiritual Armour of proof. 1. Christ, Rom. 13.14. 2. The Armour of Light. 3. The Panoply of the Text. Put Christ on, (as 1 Cor. 1.30. For he is Wisdom, &c.) as, 1. Apparrel, in Wisdome, Sanctification, 2. Armour, in his Righteousness, Redemption for safety, Rom. 13.12. Arma invictissima, because of Light, within the, 1. Cause. 2. Nature. 3. Effects of it.

Of these see my Notes on Rom. 23.12.

Reas. Because This Armour is of ver­tue and efficacy. 1. Not only to cover and defend us from, 1. Gods Displea­sure. 2. Satans Malice. 2. But also to infuse Courage and strength into the Souldier, and enable him to fight vali­antly, strenuously and victoriously: And who would not be so armed?

This made the Worthies of old, Heb 11.34. To become so valiant in fight, &c. and to overcome all Miseries. 1. Job 2. Da­vid. 3. Daniel, &c. all acted with this Armour invinceably.

4. The Church must have all this, that she may be able to stand, and withstand &c. Great atchievement had need of Courage, Strength and Armour; and we are too apt to be discouraged and terrifi­ed with difficulties and frailty, &c.

Reas. Because Nakedness cannot stand before armed strength.

1. For Instance. 1. Upon Israels Ido­latry, the people were naked, Exod. 32.2, 21, 25. (i.e.) without the arms of Gods pro­tection.

2. Upon Achans trespass, Israel (the Church) flyes, runs, Josh. 7.8. and turn their backs, &c. See verse 11, 12, 13. And no marvel, for thereupon the Lord went not with them, Ergo, they could not stand against their enemies. Such cast away this Armour, disarm themselves, and how can they stand against such potent adversaries?

5. Against the Wiles of the Devil: and that because,

Reas. 1. These are very many, and who can know them? He hath his snares, 1 Tim. 3.7. 2 Tim. 2.26. (i.e.) Heretical Doctrines, and vitious provo­cations. [Page 42] Annot and, 2. Depths, Revel. 2.24. as of Jezabel, &c. which teach and se­duce to fornication, uncleanness &c. and who can discover or search into the bottom of them?

2. Besides, he hath various instru­ments.

1. Seeming friends, Psalm 55.12, 13, 14. It was not an enemy.

2. Domestick Servants, Psalm 41.9. John 13.11 as Judas.

3. False brethren, 2 Cron. 11.26. Gal. 2.4. usually in former times.

4. And can transform himself and his Ministers into an Angel of Light, 2 Cor. 11.13, 14, 15. Either by, 1. such a shape or, 2. Pretending piety, Mat, 4. So his Ministers: By a, 1. Fair out-side of carriage: and, 2. Specious pretences of piety, &c.

6. And the mighty opportunities, as­salts and temptations of Satan.

Reas. Now because Satans assaults are so strong, violent and impetuous, as ap­pears by their prevalency at some time over;

1. Sampson by a Delilah.

2. David in matter of Ʋriah, and of numbring the people.

3. Solomon to an infamous Polygamy and Idolatry.

4. Yea, and St. Peter, that resolute Apostle, as to make him deny his Ma­ster.

5. And others for the faults of the Saints in all ages, do evidence this. We had need therefore to be very well pro­vided: for if at some times; and in some cases, he hath foiled such Cham­pions and Worthies as are above named.

Have not we (that are so weak) great cause to mistrust our selves, and care­fully to provide that we be not vanquish­ed by him?

All this provision the Church had need to be furnished with against the the Wiles and Assaults of,

7. Many and such potent enemies, as Satan, his Army, Adherents and Instruments are: For as God, Angels and Stars, and Abrahams Off-spring are said to be innu­merable; as many other things also are said to be. So may we also say of Evils & Devils, (with David, Psalm 40.12.) [Page 44]that they are innumerable, as the name Legion doth import: Like the Phili­stines huge Army against Israel, which were as the sand on the sea shore in multi­tude, 1 Sam. 13.5. And they that are to encounter with such a company, had need to be well provided.

1. Those mighty Giants, (Aushehashem of the old world, Gen 6.4. before the flood.

2. Those Nimrod-like Hunters, the Builders of Babel after the flood, Gen. 10.8, 9, 10.

3. Those Anakims and Zamzummims: those Giant-wicked men, Deut. 2.10, 11, 20. as their names import, as tall in E­vil as in stature.

4. And those mighty Armies of, 1. Ethiopians and Lubims in Asahs time, 2 Chron. 14.9. 2. Moabites and Ammo­nites in Jehoshaphats time, 2 Chron. 20.3. And of Assyrrians in Hezekias time, 2 Chron. 32. and all of them so furiously bent against the people of God to de­stroy them, are yet as nothing, in com­parison of Satans huge Army against the Israel (the Church) of God to devoure [Page 45]and destroy them all. And as the De­vils name may well be called Legion, be­cause they are many, Mark 5.9, 15. Luke 8.30.

So also is he mighty, strong, and exceed­ing powerful, and is therefore styled by divers names, which import as much, viz. The, 1. God of this world, 2 Cor. 4.4. (i.e.) of Unbelievers which lye in wickedness, 1 John 5.19. 2. And Prince of the same, John 12.31. and 14.30. and 16.11. and of the power of the Air, Ephes. 2.2. Because, 1. Of his power over, and efficacy upen wicked men, he being the spirit that worketh in the children of disobedience, Ephes. 2.2. and, 2. The observance and obedience which they do so readily perform to him again. and, 3 Tyranny which he exerciseth upon the godly to the utmost, so far as God doth permit, and lengthen his chain of false Doctrine, viz. the Devil and Ma­homet in his Alcaran, introduced sinners and Sects to devour Religion.

3. Angel of the bottomless pit. 4. King of Locusts, Rev. 9.11. 5. Great Dragon, the old serpent called the Devil, and Satan in [Page 46]the Heathen Roman Emperors, the Sedu­cer of our first Parents, Accuser of the brethren, and the Adversary of Gods Church, Rev. 12.9. 6. Roaring Lion, continually seeking whom he may devour, 1 Pet. 5, 8, 9. Pope or Turk, or any other instrument or means imaginable to de­vour and destroy the people of God. All which (to add no more Names) besides the titles given him in the verse before the Text, viz. Principallities, pow­ers, &c. do argue an irresistable strength which none can prevail against, except he be aided by the powerful, omnipo­tent hand of God.

And further, the Church had need to be thus provided, because he doth in­vade and storm: 1. Within us; by, 1. Inflaming Concupiscence. and, 2. Secret evil lusts which he doth light (or kin­dle) by that tinder. and, 3. Acting in our best Services and Duties to pervert them to evil, by withdrawing our mind: See James 11.3, 14, 15. For the Lust con­ceives, the Will consents to, and delights in, which produceth acts and deeds, nay, Who can enumerate the actings, and opera­tions [Page 47]of the evil Spirit, even within us, to our exceeding great prejudice, and hindrance in good?

2. Without us a thousand ways, by objects, allurements and violent tempta­tions: By the wicked of the world, whose scoffs and discouragements, whose oppo­sitions and persecutions do clearly evi­dence, that he leaves no means unat­tempted whereby to ruine us.

By both these ways doth Satan work mightily.

1. He kindleth the first fire of concupi­scence and corruption in Eve to eat of the forbidden fruit, Gen. 3.1.4, 5, 6.

2. And he it is that stirreth up the wicked, to persecute the Saints of God, Dau. 7.21.25, as Babylon, Antiochus, Antichrist did in their times, yea he is ever ready to act both these Enemies, viz. 1. Lust within: and, 2. The world with­out as to effect our sin, shame and de­struction.

☞ Satan is a great usurper of authority: he acteth as wicked Rulers do, to per­vert and destroy.

He is very bold and daring both in [Page 48] Earthly and Heavenly things.

1. In terrennis & humanis, in things here below, in the darkness of this world, (i.e.) in the state of ignorance, sin, death and confusion: all which do reign in this world, and of which he is a Ruler; what a deal of a work doth he make there! ex­perience speaks daily.

2. In caelestibus & divinis, in things of a higher and better nature, in the most heavenly places, persons and things, and in the most holy and divine duties to be performed by man.

1. In the Church of God, which is cal­led Heaven, Rev. 12.1, 3. What work makes he both in the way of, 1. Infection by Errour and Heresies. 2. Destruction by enemies.

2. In the best of Saints whose conversation is in heaven, Phil. 32.3. What doth he not attempt, to divert them from the right way?

3. In the holiest duties and most spiritual graces and performances of a Christian, which he is most virulently bent to hinder, infect and hurt by manifold Injections, Seductions and violent Temptations.

What Christian, (that hath a right knowledge of himself) but he hath cause to complain?

And yet again the Church had need to be thus furnished;

9. Because in the evil day, this enemy is most apt to do us mischief.

☞ Not that any day is properly said to be evil in it self, but very good, because it is of Gods institution and nomination, Gen. 1.4, 5. But in respect of other things, the Day is so called: Especially of: 1. Affliction, Tribulation, Sickness and Death, to all which we are subject every day, and so it extends to the whole time of our life, which is obvious to so ma­ny Evils, Corruptions, Perils and Dan­gers continually. 2. Temptation, when Satan is let loose, (as it were) to vex, 1. And infect the Church with Errours, Heresies, Corruptions, and with like things of that nature. Or, 2. To sift, and try the Church to the utmost by grievous and terrible persecutions and distresses of that nature; which (through his Instigation) are raised by, 1. Anti­christ. 2. Tyrants. 3. And perverse [Page 50]and persecuting Hereticks. As it befel, 1. Job, who might well take up Solomons Proverb, and say as He, All the days of the afflicted are evil, Prov. 15.15. But especially then when Satan was let loose upon him to exercise him as he did, both outwardly; 1. In his Goods, Children and Body. And, 2. Inwardly, in his Soul. 2. The Apostles, when their Master the Lord Jesus Christ was taken and crucified, and themselves left to be win­nowed by Satan, and persecuted by wick­ed men. 3. The Church of God, whose lot is Affliction: But her days are at the worst, when she is pressed beyond measure, as 2 Cor. 1.8. by such enemies as are above named, Antichristians, Tyrants and Hereticks.

Now in such times as these Satan is most active to do us harm.

1. What he doth in the Day of Affli­ction, Tribulation, Sickness, Death, &c. let the diligent Visitors of Sick-beds and dying persons speak their woful expe­rience.

2. And what work he makes in the Day of Temptation when he is let loose [Page 51]as before, let doutful and despairful Souls speak: for then his wiles, snares and depths are evident, which occasi­oned many fearful souls to revolt in the times of persecution.

☞ 10. Lastly, It doth behove the Church to be thus prepared and provid­ed, that she may be able to stand and withstand, as it is four times urged in three verses, viz. Ver. 11, 13, 14.

1. (i. e.) To stand; 1. Couragiously and valiantly in the Onset and Entrace. 2. Unanimously and vigilantly, with the rest of the Christian Army, our Fellow-Soldiers; whether we be, 1. Com­mon Soldiers: Or, 2. Commanders and Leaders, being designed to such and such a place and employment either in the Church or State.

3. Regularly and constantly in our Rank and Order, in our Condition and Station, keeping our ground, The ground of Truth, 1 Tim. 3.15.

4. Strenuously, with our utmost strength in the Combate and Conflict, till all is done, the War ended.

5. Victoriously, and triumphing when [Page 52]all is done, the Enemy overcome, and the War is ended for ever.

And thus it behooves the Church to stand, 1. Valiantly. 2. Unanimously. 3. Re­gularly and constantly. 4. Strenuously, that she may stand. 5. Victoriously in the end: and why so? But,

10. Because if we stand not, but ei­ther, 1. Fail in our Courage, which betrayes our selves: Or, 2. Fall off from our Fellows, which weakens the Army: Or, 3. Forsake our Rank, which puts all into confusion: Or, 4. Neglect our strength, and do not put it out to the ut­most in this Exigent. 5. The Day is lost, our Glory and Crown is gone, and vanisht as a vapour: we are utterly un­done, and shall never stand victoriously; For nothing can be more prejudicial to an Army, then for men engaged therein to fail in these things: For if they, 1. Lay aside their Resolution, and so disnerve their Courage. 2. Desert their Fellows, and neglect their Watch. 3. leave their Ranks, and yield their Ground. 4. Abate of their strength, when there is most need of it. 5. Then you may be [Page 53]sure, They shall loose the day, be sub­dued, captivated, and quite undone.

1. Pusillanimity and Irresolution. 2. Di­vision and Differences. 3. Ataxy, Disor­der and yielding back. 4. And casting away their strength and arms with their cou­rage. Are enough, 5. To undo the most puissant Army; as often experience doth testifie.

Thus you have heard the point clear­ed, proved both by Scripture and Rea­son in all the parts and particulars of it, viz.

Doct. 1. That the Church when at the best: 2. Had need to be strong in the Lord: 3. And compleatly armed: 4. To stand and withstand: 5. The manifold Wiles: 6. And Mighty Assaults. 7. Of so many and potent Enemies: 8. As do assault, environ and storm her, 1. Within. 2. and without. 9. And especially in the evil day. 10. And yet that she may stand and remain victorious and triumphant.

The point thus proved, only the im­provement of it remains: and as the proof of it, so also the Uses must be suited to the severel branches of the [Page 54]Doctrine, and each particular Use sui­table to each Branch, may very well bear the weight of a fourfold improve­ment, viz. Of Information, Exhortati­on, Reproof and Comfort. But I shall for brevity sake, fold them up close to­gether.

Ʋse I. Is it so then, that the Church in her best condition had need of all this, because then so apt to be oversown with Tares, to have the wall or hedge broken down, and this House by the Thief to be entered; surely then this first Use,

1. Informs us how watchful and care­ful the Teachers and Leaders of the Church should be, who are, 1. The Seedsmen of this Field: 2. The Vinedres­sers: and, 3. The Keepers of the House by Gods own appointment, to prevent and withstand. 1. The Ene­my that sows tares in this field. 2. The Breakers down of the fence of this Viney­ard, and the wild beasts that devour this Vine. 3. And the thief that enters this House: For when either the Husbandman, Vinedresser or House-keeper are asleep, how soon may the Field, the Vine or [Page 55] House be surprized, and Tare-sown wast­ed or entred by an Enemy!

2. Exhortation; For how often are we exhorted hereunto to Vigilancy and Industry for the prevention of all Er­rours, Heresies and dangerous opini­ous repugnant to the Truth? Rom. 16.17. I beseech you mark them which cause Divisions and Offences contrary to the Do­ctrine which ye have learned, and avoid them; for they that are, &c. and so fre­quently in the Epistles. And that charge of the Apostle at his Farewell, is never to be forgotten: Acts 20.28. to 33. Take heed to your selves, and to all the flock, &c. And for instance,

1. And how praise worthy were the primitive Churches that took such care by their great grave and general Councels, to prevent the growing and overspreading of those Tares that be­gan to spring in their Times: Those four first general Gounsels especially at Nice against the Heresie of Arius, and other Errours, Anno 330. circiter. 2. Constantinople against Macedonians, who denied the Holy Spirit to be consubstan­tial [Page 56]with the Father, and the Son, An. 380. 3. Ephesus against Nestorius, that held two persons in Christ, Anno 431. 4. Chalcedon against Autyches and Diosco­rus Bishop of Alexandria, who blasphe­mously affirmed the two Natures in Christ to be confounded, and become but one nature, after the union of the humane with the divine nature, Anno 451. To which four Councels the Re­formed Churches do adhere.

2. The like care did the Orthodox party take from time to time by Councels and Synodes, General, National and Provincial, to crush (if it might be) Errour in the bud, and prevent it of taking Root and growth.

3. The like godly care have all the Reformed Churches of Christendome taken, viz. 1. England. 2. France. 3. Helvetia. 4. Bohemia. 5. Belgia. 6. Au­gusta. and, 7. Saxony. in the harmony of their Confessions, and in Articles of Religion; as also by Counsels and Sy­nodes National and Provincial: 1. To preserve Union and Peace amongst the Churches. 2. And to prevent Schism, [Page 57]Faction and Divisions which are the ve­ry Nurseries of Errours and Heresies, to the great disquiet and trouble, and (as much as in them is) to the utter undoing and ruine of the Church, and the overthrow of her Doctrine, Peace, Unity and Concord. 1. Of the Rule upon which she is founded. 2. Yea, and of her Piety, Unity, Peace and Concord, which are the Materials wherewith this House is raised, and ce­mented fast together.

3. Reproof. How justly doth this third Use serve to reprove the faults of all those Leaders, Teachers, Doctors and Pa­stors of the Church especially that are negligent in this case; and Gallio-like in another case, Acts 28.17. 1. Care not what Errours invade the Church, and seduce the Children and Members of the same. 2. Or hinder, and not admit of such means whereby the ma­ladies of a Church may be either pre­vented or cured, so that they may sit at ease, and enjoy Immunity and Liberty without controul. And the first we shall take take to task for this fault, are the,

I. Romanists, or those of the Church of Rome (statu quo) in the state it now standeth, and that for three things espe­cially, viz. 1. Separation. 2. Ʋncer­tainty of, or obstinacy in their Doctrine, or Tenents as now it is with them. 3. Their Independency and uncontrouable­ness admitting no means of redress. The, 1. Began or entred them. The, 2. Enlarges them. And, the 3. Con­firms them, and makes them obstinate and incorrigible in Erronr.

1. They entred with Schismatical con­tentions, Excommunication and Separation from the Eastern Churches about divers things in which they manifested great Pride and Arrogancy: all tending to Schism and Division, as the Celebrati­on of Easter, &c.

2. In their progress they made a fur­ther Separation from the Truth in di­vers particulars, which are evidently known, and strenuously as well as vo­luminously refuted by many Worthies: From all which Worthies they always separated and departed.

Ap. So that nevertheless they do [Page 59]charge the crime of Schism and Heresie upon the Reformed Churches: yet the truth is, that these never separated from them in what they were right, when the Apostle left them, (till forced there­unto) but only from their newly intro­duced Errors and Heresies, which in porgress of time produced an incompata­bility of peace, and Communion with Rome. If they held to the orthodox faith, and right Doctrine of the Antients, they must proclaim no peace with Rome.

☞ So as that the charge of Heresie and Schism fixed and charged by them upon us, is clearly and really found up­on themselves.

II. Touching the uncertainty of their Doctrine and Tenets, and their obsti­nacy in the same; it is evident and clear, that when they once laid aside the Scri­ptures, and made the Popes Decrees, (or Decretals) of equal Authority with the Seriptures, the word of God. 1. Their Tenets are marvellously varied and al­tered. 2. And they are still obvious to more variations and changes, nei­ther can they be otherwise, whilest they [Page 60]do ascribe a power to the Pope to add (at his pleasure) to their unwritten Tra­ditions, which must as inviolably be ob­served as the commands of God, and therefore it is no wonder, that they do obstinately persist, and continue in the same.

III. Touching their Independency, it is clearly manifest, that the Pope and the Clergy maintain themselves to be free from, (yea, and above) the controule of any Authority, whether Civil or Ec­clesiastical.

Ap. And therefore they did not on­ly, 1, Resist the pious, and grave ad­monitions of the antient Fathers of the Eastern Churches, and others of former times. 2. But since, they would never endure the tryal of an Oecumenick, (or general) Councel, though they have been often called upon to that end. 3. Much less of any inferior Synode, or other Councel, or any part of the Reformed Churches in all their advertisements tending thereunto. So that by this means they prevent all ways imaginable by which they may be reformed of the manifold Ma­ladies [Page 61]and Errors that are crept in amongst them, which now can no more be con­ceal'd than Gray hairs in the head, and the oyl in the hand of a man, Hos. 7.9.

2. The second sort of persons jnstly blame­worthy for preventing a Church of the means of recovery out of Errours, and Heresies, and hindering the Church of helps in that case, are the antient Separatists of former times, which are guilty of, 1. Schism. 2. Heresie. And herein to let pass all those abominable Heresies of di­vers, recorded by the Antients, Epipha­nus, Augustinus, Ambros. &c. I shall on­ly look upon the two Sects of the fairest of them, and that began with the greatest pretence of piety, and zeal of Gods glory, viz. 1. Novatians. and, 2. Donatists.

1. Novatians took their name of their Leaders, which were, 1. Novatus, A Pres­byter of Carthage, Anno 250. 2. Novatia­nus, a Presbyter of Rome, who became his Partner in errour at the same time.

☞ Novatus was a man of a Contenti­ous spirit, and (assisted by his Partner) he disquied two (then) famous Churches, viz. Rome and Carthage, by a rigid sen­tence [Page 62]against such as had fallen through infirmity in the times of persecution, and had denied the Faith, (though after they desired to be received to the Church) For he taught, 1. That there was no place of repentance left for such, and therefore such should never be admitted again in­to the fellowship of the Church, al­though they express manifest signs of true Repentance. Hereupon they se­parated from the Orthodoz party, who were otherwise perswaded; And here began their Sehism. 2. They were cal­led Cathari, because they boasted them­selves to be purer then others in life and manners: whereas our Purity only is, that our sins are forgiven, and we are purged in the fountain of Christs blood, and sanctified by his word and spirit, John 15.3. 1 John 1.7. 3. Yet this Errour continued the longer, because it crept in under pre­tence of, 1. Zeal to the glory of God: and, 2. Of Detestation of sin. Beware of such Errours as enter with the fairest pretences. 1. Nevertheless this Errour it was against the Scriptures evidently. 2. And it produced dangerous effects, [Page 63]for it advanced Satans kingdom, by dri­ving divers into despair. 4. And it was condemned by the second African coun­sel under Cyprian Bishop of Carthage the President thereof. And by the second Synode at Rome under Cornelius the Bi­shop there: See Eusebius, Alsted and Simpson of the Church, Page 37.421, 422. &c.

☞ And nevertheless these did not multiply their Errours; yet this Errour was a capital and dangerous one, and made way to others, and was obstinate­ly persisted in to a great Schism, and dangerous, admitting no reclaim or a­mendment: such was their Independency: Though in other things they consented with the Orthodox.

☞ Hence they were condemned by some of Schism only; by others of He­resie: So Schismaticks they were at the best.

1. It is great Wisdom to suppress Er­rours betimes which Cyprian, and Corne­lius endeavoured by their Colleagues, Synodes and Counsels.

2. Authors of Schism are hinderers of [Page 64]reviving the Union of the Church.

3. Inveterates Schisms often Turn to Heresies.

4. We should beware of such as per­turb the unity of the Church under the pretence of piety and zeal.

5. And that Invent-Remedies for the Churches Maladies which are worse then the Disease, as the Novatians did by their opinion.

Ap. For though weakness is to be piti­ed, yet a devilish Rigor pitying none that have fallen through infirmity, is a lesson that hath no allowance in the book of God.

Thus the Novatians err; 1. in Schism. 2. Obstinacy in errour. 3. Independency. 2. The Donatists took their name of one Donatus, born about seven years after Arrius in the time of Constantine. Af­terwards he was a Bishop in Numidia, and proved to to be a great Disturber of the Churches in Africa: for, 1. He hatch'd a bitter hatred, (though causless) against Cecilianus Bishop of Carthage, whose cause was often heard. 2. But always the Donatists succumbed (or fail­ed) [Page 65]in proof. 3. In the end, because they could not accomplish their designs against Cecilianus; they became enraged, and, 1. Made a Schism falling off from the unity of the Church.

Ap. What will not Spleen do by way of Revenge, if disappointed? Thus being become a Schismatick, next he turns Here­tick, and taught divers strange Doctrines introductive of more, viz.

1. That only was a true Church which was spotless and without sin, and that the Ca­tholick Church was only in that corner of Africa with them.

2. That the efficacy of the Sacrament did depend upon him that did admini­ster it, and thereupon that Baptism was not available, except some of their sect were present, and did administer it.

3. That all that came into them must be re­baptized, which they did practise upon people, though they had been baptiz­ed before by the Orthodox: This intro­duced Anabaptism.

4. They placed Religion in austerity of Life and Homicide, for they were very cruel, Alstead, Chron. pag. 385.

5. That the Son was inferiour to the Father, and the Holy Ghost to the Son, saith Eusebius? so they made a Dispari­ty in the Trinity.

6. They condemned Cecilianus, though his innocency was often tried, and him­self acquitted by many Judges, and yet they had many Favourers (as any such shall have) and friends, and were called by divers names thereupon, as Parme­niani, Rogatistae, Cirtenses and Maximi­anistae.

3. But they were learnedly confuted by Optatus Bish. of, 1. Melevitanum in Africk, as to their two first Tenets, Simp. p. 292. 2. And by St. Augustine mightily. 3. And they were condemned by several Synodes at Carthage for divers years together, viz. ab Anno 403. usque ad Annum 310.4. Yet they continued very obstinate, and did refuse to stand to the determination of either Synod or Councel: So obstinate were they in their Errours and Heresies. Afterwards

1. They became cruel Persecuters of the Orthodox, and Catholick Christians about the year 404. Alsted Chron. p. p. 335

2. In the end they were divided into sundry factions, and so were rent and torn to pieces, Alsted Chron. p. 385.

Ap. As it doth often befal to such per­sons in the like cases: Thus the Donatists also were, 1. Schismaticks, then Hereticks. 2. Uncertain, and obstinate in their er­rours. And, 3. Independent.

In the former Presidents of Romanists, &c. you perceive that:

1. Schism doth begin, and enter men into Errour and Heresie.

2. Strangeness, and uncertainty of Doctrine, doth continue and enlarge them therein, specially if men be obstinate in them.

3. Independency, and uncontroula­bleness doth confirm and harden men in errour, and makes them obstinate and incorrigible, as it did the Romanists, No­vatians and Donatists before named, whom no confutation, councel, or course could reclaim.

3. Now the third sort of persons that hinder the Church of the means of Recovery out of Errours and Heresies, &c. are the

☞ Separatists of latter times, (which are therein blame-worthy) by what Names or Titles soever they be called, whether, 1. Anabaptists. 2. Brownists. or 3. Independents: or are known by any other title whatsoever, Quakers, &c.

☞ Herein let me premise this that none mistake me, as if,

1. I had any prejudice to any mans person, or that I aim to do wrong to any man, it is far from me.

2. I have learned to own and prize the least appearance of Grace and Piety, and the smallest measure of the gifts of God in any persons whatsoever.

3. It is not any man, but the Way that is in question.

4. And I thought my self bound in conscience for the faithful discharge of my Duty, to give you warning of such ways, as I cannot but deem to be dangerous and prejudicial to the Ʋnity and Peace of the Church of God, (as the fore-mention­ed Errours of Rome and Africa were) and thereby obstructing the progress of that Truth, by which we are all to be guided, and in the belief of that Do­ctrine, [Page 69]in the practise of which we all hope to be saved. See Ezek. 3.17. and 33.7. I have made thee a watchman, &c. Ergo, 1. hear, &c. at my mouth, and give them warning from me.

The Separatists of these latter times have been the unhappy Revivers of the so long since exploded Errours of the Novations, Donatists, and others of old.

I. Anabaptism was first broached in Germany by one, 1. Nicholas Stock, (who was a man answerable to his name, (as Ebion in his time was) Anno (circiter) 1520. 2. Tho. Muncer was bred in his School.

1. Stock affirmed that God spake to him by an Angel, and revealed his Will to him in dreams.

2. Tho. Muncer kept a Racket in Abset and Thuringia.

3. And after him John Leydan, Cnipper­pdoling, and their followers marvellously infected and infested Munster, Anno 1532.

The Chips of this Stock (alias Block) kindled such a fire in Germany, that by Tumults raised by them in Germany, Hol­satia, [Page 70]and Swethland, there were slaugh­tered no less then 150000. persons with­in a few years. Dr. Featly against Ana­baptists, p. 182.

To Stock and Muncer you may add their other Leaders, Melchior, Georgius, Tuscoverer, and others, who deluded the people with pretended inspirations, visions, dreams and revelations. Idem p. 205.

1. These began with Separation, as those before named did.

2. Their Errours were many, very changeable, and many of them abomina­ble.

3. Their Independency or Obstinacy was incorrigible, for they would be controul­ed by none.

4. And their End (for the most part) miserable.

II. Brownism, (as it is commonly called) or Separatism:

1. Was set on foot by one Bolton, the first know Separatist in England, who ter­rified in conscience for his Errours: He did recant his Separation, and hanged himself Judas-like.

2. Robert Brown, Anno 1580. a rash young man succeeded, who (when most of his separated Congregation on a sud­den turned Anabaptists at Middleburg in Zeland, whether they went over to en­joy their liberty. 1. Returned into En­gland. 2. Recanted his Brownism. 3. Re­ceived a Personage at the hand of a Bi­shop. 4. Became scandalous in his Conversation. 5. And very careless of his charge in his Personage. 6. So that he brought himself to prison, where he continued till death: Baily, p. 14.

3. Barrow. 4. Johnson. 5. Ainsworth. 6. Smith. And, 7. Robinson, were all successively Introducers, and Promoters of Brownism or Separatism; whose abilities and miscarriages in particular to their persons, I mean not to speak of: it be­ing great pity, that men of such Eminen­cy, Parts and Learning, as some of them were, should be so far mistaken, as to fall into an Errour, so prejudicial to the Church, and to the Truth.

☞ And Robinson the last, and one of the most grave and learned Doctors of [Page 72]the Brownists, did in the end undermine his own party by a work begun against Schism, Baily. p. 17. Then this Mr. Robinson became the Author of Indepen­dency, or Semiseparation, which hath been the Fountain of many evils, both in Old and New England. Idem p. 17.

Ap. Thus the Brownists in their, 1. Separation. 2. Errours. And, 3. Inde­pendency did generally concur with the Anabaptists.

III. Independency is derived from the Brownists and Anabaptists successively. It is a Title very improper for any Crea­ture, Man or Christian.

1. God being only Independent and of himself.

2. And having ordained all to depend on him chiefly, and Christians in speci­al manner upon him, one upon another in such a way of order and subordination, as may best suit with the publick good in the Civil State or Ecclesiastical: As the mem­bers of the body natural do in their se­veral places and offices, 1 Cor. 12.12. to 34. As the body is one, &c. as verse. 25. which if they were cut off by a Schism, [Page 73]would be altogether useless and unprofi­table.

Ap. And thus it is with the Church, which is either universal or national.

All congregational and particular Churches referring to the more general, as to the body of which they are mem­bers.

This Sect (of no long standing) 1. Began (as the rest) with Schism and Separation from all the Reformed Churches in Christendom.

2. They do generally concur with their Predecessors the Anabaptists and Brownists in their Tenets, (and in some things go beyond them) and in the un­certainty of Tenets and Obstinacy in contending for them with all the former.

3. They all punctually do agree in the point of Independency and Ʋncontroul­ableness, because they do all defend this, That their Churches are exempt from all Authority Civil and Ecclesiastical: so as that no Magistrate, no nor Oecumenick, or General Councel hath any power at all to reform and suppress any Errour or Heresie arising or springing amongst [Page 74]them, only their own Church must do it, which may consist of seven or three persons: And how soon may they be seduced or quasht.

1. If there were no more but these three particulars named, viz. Their, 1. Schism. 2. Ʋncertainty of Doctrine, Obstinacy and Liberty to change their Tenets which they always reserve, Baily, p. 101. And, 3. Their Independency or Freedom from the censure or controul of any power whatsoever, Civil or Ecclesiastical, to reform or redress any Errour growing amongst them.

Ap. It might well, and justly cause a­ny wise man or Christian to consider seri­ously of such a way, and to suspect it whether it be right or no before he enter Rashly into it.

2. But in many other things besides these, they do concur with the Anabap­tists and Brownists, which time will not give me leave to relate.

3. Besides these; 1. What Ingress or Entrance these men (the Independents) had in Holland, and what they did there, is evident. 2. What Progress they had [Page 75]in New England, and of their carriage there. 3. And now in Old England, our dear native Countrey, and what they have bin doing here for divers years last past. Res ipsa loquitur & loquetur, Ex­perience doth, and will speak abun­dantly, though I were dumb: For when were so many Sects on foot, as since the unhappy liberty which they contend for?

☞ A doleful spectacle it is to see Christian Nations and Churches all pre­tending to the same end, and of the same Faith, thus torn to pieces with manifold Divisions and sad Contentions, (like vi­rulent Humours in the natural body) all tending to Dissolution: while those errours can unanimously agree in the way to de­struction and damnation throughout the world.

But is there no Balm in Gilead, is there no Physitian there? Why then is not the health of the daughter of my people recover­ed? Jer. 8.22. and 46.11. Is there no Soveraign Medicine to close these ga­ping wounds? Is there no wise Man (like a skilful Physitian or Chirurgion) that can judge between brethren, (in Nature, [Page 76]Profession, as Men and Christians) and to decide these unchristian-like Differences?

1. Is our case just like the condition of Egypt, Jer. 46.11. so that though we do go up into Gilead, where the best Balm is to be had, and do use many Medi­cines, yet we shall still remain incura­ble and irrecoverable 2. As it befel Ba­bylon also, Jer. 8.9. So that though we do howl, and take Balm for this pain, and would fain heal these things, yet we cannot be healed.

2. And I know we have the Scriptures, the Oracles of God, which are the best Balsam in the world to close, and cure these wounds, if we would admit them to be the Judge of our Controversies, and that they were rightly applyed and made use of. See Camerons Judge of Controversie.

1. Melancthon that mirrour of Germa­ny for learning and Moderation of spirit in his Time, did mightily endeavour to unite the Romish and the reformed Churches.

2. And Grotius a man of great learn­ing, and eminent in parts, hath since, of late, industriously laboured in the same [Page 77]work, (to name no more) for that work. 3. Some others have endeavoured an Ar­greement betwixt the Sectaries of these times, and the truly Orthodox Protestant Ministers, and people of the Church of England: Yet all endeavours in these cases have hitherto proved fruitless and in vain. And no marvel, For (as Jehu said to Joram 2 Kings 9.22.) what peace can there be, whilest the Whoredoms of Jeza­bel and her Witchcrafts are so many? Whilest men are still so obstinate and pertinacious in erroneous ways and opinions? Yet, no doubt, there is a way left for healing, and there might be a cure, if all persons on each side would but patiently submit, and yield to such things, as are to be added or abated for the union of the whole & the good cementing of the stones of our Chri­stian Building, till we all become an holy Temple in the Lord, Ephes. 2.20, 21, 22. Where you see our Foundation must be the Apostles and Prophets, Jesus Christ himself being the chief corner-stone, and accordingly,

Ap. 1. If Rome would be content to part with her Idolatry, Superstition and manifold Innovations.

2. If all Sects would lay aside their unjustifiable Separation, their censorious spirits, and self-conceited opinions, and let all be tried by the infallible Touch-stone of the Word of God; then, without doubt, we might quickly meet and a­gree together; But whilest all persist in their perverse opinions and vehement Animosities one against another, There can be no peace amongst us, But now if at last by any good means this blessed peace might be effected, and that all the professed Christians in the world, both of the East and West Churches, were rightly reformed according to this rule of the Word, and made suitable with the foundation Jesus Christ: so that we were all become like those primitive Christians, Acts 2.46. and 4.32. Of one heart, and one soul, of one mind, and of the same Judgement.

4. How joyfully then, and with what abundant comfort which this fourth Branch of this 1. Use leads us to consi­der, might we sing that Psalm. 133. Behold how good and pleasant it is for bre­thren to dwell together in unity, &c. This [Page 79]would be an oyl of Perfume, and the dew of fruitfulness and blessing.

2. How happily then should we live together, as the Houshold of Faith, the Communion of Saints in the unity of the Spirit, in the bond of Peace, till we all become perfect in Jesus Christ, and attain unto the measure of the stature of the fulness of Christ, Ephes. 4.3, 13.

1. In the ripeness and perfection of Christs Mystical Body, which shall be by, 1. The Addition of all the Members. And, 2. The perfection of all graces in them when they shall be joyned to Christ their Head in the world to come, and should All come to Mount Sion, the City of the living God, the heavenly Jerusalem, and an innumerable company of Angels, Heb. 12.22. &c. And shall be set down with Christ in his Throne, according to his own gracious promise to his servants, Rev. 3.24. And shall Reign with him for ever and ever, Rev. 22.4, 5.

Note, That, 1. Antichrist began be­time, 2 Thes. 2.7. 2. Novatus, Anno 250. 3. Donatus, circa An. 320. 4 [Page 80] Anabaptists, Anno 1520. 5. Brownists, Anno 1580. 6. Independents yesterday.

As for the Quarrel betwixt Episco­pacy and Presbitery, I could never see other cause, then in the Animosi­ties of men, which if laid aside, the difference might soon be decided, and the Controversie ended: For I could never find but that,

1. Episcopacy is a Presbytery elevated and advanced. And,

2. Presbytery rightly managed, is an Episcopacy regulated: Nor could I ever approve the total rejecting of the names Bishop and Episcopacy, they being so of­ten used in the New Testament, and the name Bishop so honoured by our Sa­viour, that He himself is styled, the great chief Shepherd, and Bishop of our souls, Heb. 13.20. 1 Pet. 2.25.

Thus you have heard the point, and proof thereof, with Reasons suited to the ten particulars contained therein: We are upon Use; and you have heard the first Use answerable to the first par­ticular, which hath, 1. Inform'd us, How great care should be taken of this [Page 81] Field, Vine, House, the Church of God, that it be not wrong'd by any Enemy. 2. Exhorted us to consider the charge often imposed upon us to that end, Act. 20 28, to 33. And how praise worthy the Primitive Fathers, the Orthodox party in after-ages, and the Reformed Churches of Christendome have been, and are for thus doing. 3. Reproved, as very faulty, all such as neglect this care of prevention, or hinder the Church of the means of recovery out of Errours and Heresies, if the Church should be sick of such Maladies, as often: Thus do, 1. Pa­pists. 2. Antient Schismaticks and Here­ticks, as Novatians, Donatists. 3. Mo­dern Separatists, whether Anabaptists, Brownists or Independents; All which do agree in the three forenamed particulars, viz. 1. Schism. 2. Uncertainty, or Obstinacy in unjustifiable Tenets. And, 3. Independency and Uncontroulableness. 4. Comforted us: If these great diffe­rences could be reconciled.

☞ To the former three, you may add a fourth Parallel betwixt Papists and In­dependents, or the Papacy and Indepen­dency; [Page 82]viz. Their Antichristianism; which we do not fix upon the forehead of this, or that particular Pope or Papist, but upon the Papacy, (that status Papatus) in which is involved the [...], that Mystery of Iniquity, that Antichrist, who in pretence is most for, but in practise, most against the Lord Jesus Christ, accor­ding to the signification of the prepo­sition [...], which signifies For or A­gainst.

Ap. And who in a special manner doth act his Antichristianism in opposi­tion to the power of Magistracy and Ministry in the right Office and Use, Power and Efficacy of the same to do good.

1. What they say against the Civil Power over the Church, is evident.

2. And for the Ministry, (though they may seem to advance it in external pomp, great Honours, plentiful provisions &c.) yet they have overthrown the right office, best Use, powerful Efficacy of it for the conversion of souls; by,

1. 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, [Page 85]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 [...]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 [Page 87]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 [Page 88]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 [Page 89]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 a Serpents wisdom, are, 1. A search­ing, observing, and knowing things by ex­perience. 2. To avoid dangers, by flying, hiding, and securing themselves.

In these the Disciples were to imitate the Serpents Wisdom; viz.

1. In wisely observing, and prudently searching out the knowledge of things by their experiences, which though it be cal­led M ^a. Stultorum, yet may it be as truly named M ^r. & D ^r. Sapientum.

2. In Flying, hiding, and securing themselves from dangers by all lawful means. 1. Save your selves from this untoward generation, Acts 2.40. (i.e.) perverse and wicked men. 2. When they persecute you in one City, flee into another, Mat. 10.23. 3. Thus Christ himself did. 4. And others, Athana sius.

2. The other two pernicious properties, viz. To, 1. Deceive. 2. Wound.

1. To deceive and seduce, and so the old Serpent seduced and beguiled, 1. Eve, 2 Cor. 11.13. and in her, the root of all makind; His deceitful poyson hath infected all the branches. 2. As the Crocadiles of Egypt with her tears. 3. And other Serpents by Wiles do deceive them, whom afterwards they do de­vour.

2. To wound mortally with a poiso­nous sting, as it is usual.

Ap. And in these the godly must not only beware lest they be beguiled by him, but also act contrary to him, (since he is so wise in his generation to deceiva and destroy) and that two ways; viz. 1. By alluring men to that which is good, and winning them to be healed of sin, as the Apostle did, 1 Cor. 9.22. 2. Let us undeceive, and direct men, wounding men with godly sorrow, (never to be repent­ed of) that they may besaved.

Ap. All these are a deadly sting to the Devil him self, and to all his Agents, that the godly can either,

1. Know (by experience) his Wiles.

2. Or be secured from his rage.

3. Or gain men to good.

4. Or wound them for sin unto Re­pentance, that they may be saved, God is the healer of Israel, Mal. 4.2.

☞. Thus wise had the godly need to be that must encounter with so many wiles, and with all this wisdom they must ad­joyn that foundation and topstone of perfect Wisdom, viz. The Fear of the Lord, Job 28.28. Psalm 111.10. Pro. 1.7. by which they shall be preserved from every evil way.

1. And as they must be wise, so had they need of more then, 2. Sampson-like strength, and the courage of the anti­ent Worthies, Heb. 11.33. To wrestle with such strong temptations, and such in­fernal powers. 1. So mighty, which at some time have prevailed over, 1. a Sampson. 2. a David. 3. a Solomon. 4. an Apo­stle. 5. and others in all Ages: so mighty are they, and impetuonsly pow­erful in temptation: 2. and so [...]any, that their name may well be called Legi­on, Mark 5.9. And we may well say of our spiritual Enemies, That the Devils and Evils that are against us, are innume­rable, Psalm 40.12. See the 4, 5, 6, and 7. Reasons before.

Let me a little explain this courage, and give you some reasons, why we should be furnished herewith.

1. For the Nature of it, it is Aggressio terribilium ubi mors imminet propter bonum salvandum, Aristotle.

Christian Courage is the undaunted boldness of a sanctified heart, in adven­turing upon difficulties and hardships in a good cause, upon a good ground, [Page 93]when God calls us to it: Et haec fortitudo praestat Magnanimitate, Fiducia, Securitate, Magnificentia, Constantia, Tolerantia, Fir­mitate, Macrobi 1 Pol. p. 1065.

Never were Joshua, and Solomon, and others, that were to undertake great at­chievements, Nehemiah and Zorubbabel, &c. upon a juster cause, or better ground called upon to be strong and couragious, and not to fear.

Ap. Then we are to be strong and couragions in this spiritual Conflict. See Deut. 31.7, 8. Josh. 1.6, 7, 9. 1. Chron. 22.13. 2 Chron. 19. ult. Jehoshaphats counsel to them, Hag. 2.4. The Lords charge to Zerubbabel and Joshua, The Prince and high Priest to build the house of God, the Temple: and for our charge, see 1 Cor. 16.3. & ver. 10. hujus cap. and in the Text, Watch ye, stand fast in the faith, quit you like men, be strong. In the defi­nition before you hear, that this spiritu­al courage is, 1. An undaunted boldness, or animosity of heart. This is the Lords gift, Ezek. 3.8, 9. I have made thy face, &c. as an Adamant harder then flint. The rock fears no change of weather, heat [Page 94]or cold, &c. and the horse fears no dan­gers, Job 29.19. to 26. Clothed with thun­der, &c. And the Lyon turns not away from any, Prov 30.30.

Ap. So the Christians Courage will not shrink, nor be danted, but by the Assistance of the Almighty, will bear up against all the storms, and most terri­ble Assaults of these terrible ones, the enemies named, ver. 12.

2. The Subject of this courage, is a sanctified heart: for as the heart is the subject of Courage both na­tural and spiritual, & est quasi cordis actio, for so a valiant man is described, 2 Sam. 17.10. Amos 2.26. His heart is as the heart of a Lion, cordatus vir, strong of heart. So Sanctification is the necessa­ry qualification of this heart, in which spiritual courage dwells, by which it differs from other kinds of courage: This is the difference, and which is ca­racterised by these three Notes, viz. the, 1. Root, whence it springeth, viz. Love to God, 2 Cor. 5.14.

2. Rule, by which it is directed, viz. The Word of God, 1 Chron. 22.12, 13.

3. End to which it referreth, viz. which David charged to Solomon his son, and God he is the Centre to which, and wherein all things and undertakings of a sanctified heart do refer and rest, as every thing resteth in his own proper Centre.

3. The object of this carriage about which it is imployed, is matters of great difficulty and hard services: See Heb. 11.33, 34, to 39. Who through Faith sub­dued Kingdoms, &c. Like their service, 1 Sam. 31.12. When the valiant men of Jabesh recovered the bodies of Saul and his sons from the wall of Bethshan, when there fastened by the Philistines Con­querors.

So have many been rescued from the mouth of Lions, and many souls from Hell by their Christian Courage and fortitude against Satan, Jude 23. pluck'd out (quasi) from the fire of Hell, pul­led out of the fire.

4. It must be always in a good cause, 1. In matters of faith, 1 Cor. 16.13. Jude 3. Stand fast in the faith, &c. and con­tend for it. 2. And for Righteousness sake, [Page 96]1 Pet. 3.14. Then you are happy, The cause makes the Martyr not the punish­ment, Causa, non supplicium facit Mar­tyrem.

☞ And it is a Christian resolution, and worthy of imitation, rather to run the hazard of whatsoever difficulties imaginable, the loss of all that is dear and precious, life it self, rather then to transgress the commands of God, violate my vows, wound my own conscience, and make a breach between God and my own soul, which men care not for in these our days, so are they habituated in evil, and hardened in wickedness.

5. And lastly, Our courage must al­ways have a good warrant: the Call of God must be our ground of courage in any thing, God must say to us, as he did to Joshua, Josh. 1.9. Have not I com­manded thee,? Be strong, and of a good courage, saith God.

Ap. Gods Command is our only good warrant, but we act against it, and contrary to it.

Ap. If all these particulars had been well observed for divers years last past, [Page 97]All which we have sleighted for our own profit.) viz. If our Courage had been always seated in sanctified hearts, and imployed in a good cause, and acted with good warrant from God in all our streights and difficulties, sure we had never fallen into the Confusion we have felt, and been ingulfed in the Divisions that have rent us to pieces; but we have taken another course, all for self-ends, and have found cross and contrary events to our expectation: justly so God is just.

The Reasons or Motives that should animate us to this Courage:

1. God, who puts us upon this upon this work, and is our Leader, He is the Captain of the Lords Host, Josh. 5.14, 15. And of our own salvation, Heb. 2.10. Made perfect through sufferings. God hath ap­pointed all Christians to be Soldiers against the World, the Flesh, and the Devil, and this we promise, and the Sacraments (as by an oath) binds us hereunto, Baptism and the Lords Supper. The Apostle stiles himself and Epaphro­ditus, Soldiers; Phil. 2.25. My brother, com­panion in labour, and fellow-soldier and ex­horteth [Page 98] Timothy to endure hardness as a good Soldier of Christ, 2 Tim. 2.4.

Soldiers we be, and Ergo must take Courage in this Warfare; Courage be­ing as necessary for a Soldier, as Wisdom and Eloquence for a Counsellour or Orator, and Learning for a Preacher, a Doctor to others.

2. The weighty services which God imployes us in; and Ergo as God com­manded Joshua, Josh. 1.7. To be strong and very couragious. And Joshua exhort­ed them that were to succeed him, Josh. 23.6. In conquering and subduing the Canaanites, and possessing the Land, &c. which were matters of great im­portance.

Ap. The like Counsel have we need to take in the works of,

1. Mortification, which must massa­cre our sinful Iusts, cut off, and pluck out eys, hands and feet in many cases, Mat. 5.29, 30. and 18.8, 9. Mark 9, 43, to 49.

2. Demolition, &c. levelling and battering down mountainous Corrupti­ons, and strong holds, and fortifications [Page 99]of sin in our own bosoms, 2 Cor. 10.4, 5, 6.

3. Reparation of Jerusalem, and its Walls in our selves, as well as in our Nation, personally and publikly as we ought.

See what pains they took, Nehem. 4.7, 8. All these must take courage: But what have we done to the contrary?

3. The many Enemies we have to encounter withal, viz. three huge Ar­mies of, 1. Devils. 2: Lusts. 3. Peo­ple in the world, all which do wage war with every Christianin Heavens way.

1. Devils; do but consider how they are sum'd up and ranked in the Text, verse 12. especially, Principalities, Pow­ers, of whose Wiles, Assaults, Number, Power, mighty Opposition, and violent Tem­ptations, I have spoken in the 5, 6, and 7. Reasons.

2. Lusts innumerable, which fight a­gainst the soul, 1 Pet. 2.11. and strike at the head and heart of our immortal souls, to captivate and kill us; See Rom. 7. How the Apostle complains.

3. People, Beasts in mens shapes, 1 Cor. [Page 100]15.32. Dogs, Lions, Bears, Bulls, Wolves and Tygers, &c. as David calls them, and the Scripture styles them usu­ally.

When Joab saw the Battle before and behind against him, 2 Sam. 10.9, 12. how did he encourage his Army.

Ap. And is it not so with us? Ergo, we had need to encourage one another in this dangerous War on all hands.

4. The Troubles and Afflictions we are like to meet with in this Warfare, which we shall never be able to undergo, if we have not Christian Courage in our hearts. What sad things may a Soldier of Christ see and feel, before we have a full and final victory, as those Worthies did, Heb. 11.36.37, 39.

Thus doth this third Use informs us from the 4, 5, 6, 7. Reasons, what need we have of Wisdom and Courage, that we may be able to withstand such mighty and crafty Adversaries.

2. And how this Use doth serve to reprove many for their Cowardliness in things evidently good for us and others. Like them, John 12.42, 43. For they [Page 101]loved the praise of men, &c. and because of the hardship that sometimes doth at­tend good Actions. Like them, Numb. 21.4. Christ did not so in the work of our Redemption, He feared not men, nor favour­ed himself.

But these should do well to consider, what and where such fearful persons shall have a share, as Rev. 21.8. But the fearful, &c. have part in the lake, &c. 2. Audaciousness in evil, against whatso­ever can be said to the contrary: This is not courage, but hardness. Like them, Jer. 5.3. That made their faces and hearts harder then a rock. Adamant, Zach. 7.12. This is contrary to Cowardliness; yet both these are enemies to Christian cou­rage, and justly blamed.

David that durst encounter with a Lion, a Bear, a Giant, (Goliah) yet trem­bleth with fear of God, and of his Judge­ments, Psulm 119.120. See 1 Sam. 17.34, to 38. But David like men are dead.

Ap. The Grandees of our Age are of another mind, who neither fear God, nor regard man: Like him, Luke 18.2. But I do leave them, and all such to their righte­ous doom.

And to what hath been spoken already, by way of Motive before, let me add this Exhortation to animate us in this true Christian Courage against our spiritual and spightful Adversary, by some Ar­guments, which are drawn from,

1. The Commodities accruing by Chri­stian Courage, are,

1. The Favour of God, to strengthen you, Psalm 27.14. Be of, &c.

2. It will give heart in the hardest Adventures, as it did to Nehemiah and Ester, whose task was hard.

3. It will make us unwearied in our works, and make them easie, as Moses in so frequent messages to Pharaoh.

4. It will prevent sinful and scanda­lous miscarriages, as it did in the three Children and Daniel, had they not been couragious, as to the hazard of life, how had they miscarried!

5. It will daunt our Adversaries, for as James 4.7. Resist, &c.

6. And encourage others, as Pauls bonds did many, Phil. 1.12, 13, 14.

II. From the sad consequences of Cowardliness in this case.

1. Personal discredit, Nehem. 6.13. as Samballat would have done to Nehe­miah.

2. It makes us unserviceable, as Mat. 25.25. as that slothful servant was, and fore-casteth difficulties, Prov. 22.13. and 26.13.

3. It brings damage to good causes, 2 Chron. 32.18. so Rabshakah would have frighted Hezekiah to that end.

4. It exposeth us to Sin and Judge­ment, as in St. Peters case, Jer. 1.17. The Prophet must not be dismayed.

5. It animateth the Adversary.

6. It discourageth others.

Therefore to help us to courage in this Conflict.

1. Secure your propriety in God, 1 Sam. 30. David at Ziklag.

2. And the goodness of the Cause, as 2 Chron. 20.

3. And the weighty consequences of a good cause, else we shall be Slaves.

4. Have an eye upon Christ your Leader in this Conflict, Psalm 45.3, 4.

5. Keep mutual Communion one with another, as Mal. 3.16. Acts 28.15.

6. Set Faith on work, as Heb. 11.34. and the more, because of the Promises of the Gospel, which to do, consider the promise of, 1. Gods Assistance, Psalm 27.14. 2. Good success, as John 1.6. and John 26.33. Be of good cheer, I have overcome the world. 3. Recompence to men resolute in good.

7. Enlarge your Love, for Love worketh much in, 1. Feeble women. 2. In fearful Ewes for their Children, their Lambs. 3. Jacobs hard service was short, and easie upon this score.

8. Keep a clear Conscience, this will make a man bold and couragious.

9. Improve Experiences, these will add much confidence to courage.

10. Go on in this spiritual Combare self-denyingly, in the strength of God, as verse 10. before. 1 Sam. 17.45. See Psalm 20.6, 7, 8. But (Psalm 68.17, 18.) the Chariots of God are twenty thousand thousands of Angels, &c. And he hath led Captivity captive, &c.

Thus I have finished three Uses from the first seven particulars of the point.

1. Use informs us of the great danger [Page 105]the Church is in, because of the Tares, Heresies, Errours and Schisms, which, 1. Apostate Romanists. 2. Antient Hereticks. And, 3. Modern Separatists ( Anabap­tists, Brownists and Independents) have sown, and by them greatly corrupted, and disturbed the Churches Doctrine, Unity, Peace and Concord, p. 13.2. to 22.1.

2. Use from the second and third parti­culars, informs us of the Churches weak­ness to withstand such Adversaries by her own strength, p. 22.

3. Use informs us what need the Church hath of both Wisdom and Cou­rage, to resist such mighty Enemies.

You may remember the Doctrine (which is comprehensive of this, and the three former verses) as it is repeat­ed, viz.

Doct. 1. That the Church when at the best. 2. Had need to be strong in the Lord. 3. And compleatly armed. 4. To stand and withstand. 5. Manifold Wiles. 6. And mighty Assaults. 7. Of so many and potent Enemies. 8. As do assault, environ and storm Her. 1. Within; and [Page 106]2. Without. 9. And especially in the Evil day. 10. And yet that she may stand and remain victorious and trium­phant over all in the end when all is done.

1. This point hath been fully proved by Scripture and Reason 2. And three Uses are finished, which inform us of, 1. The Great danger that the Church is in, because of Heresies, Errours and Schisms of Apostates, Romanists, Antient Hereticks, Modern Separatists. 2. The Churches weakness to withstand, &c. by her own strength. 3. What need the Church hath of Wisdom and Courage to resist so many Wiles and Assaults of such mighty Adversaries.

Now because these Enemies do storm us both within and without: Let me add a fourth Use consisting of two Branches, viz. 1. How mistrustful we should be of our own hearts within us. 2. How heed­ful against the world, and occasions of sin without us.

4. Use (which may be prosecuted as the rest) doth informs us, 1. How mi­strustful we should be of our own hearts.

Reas. And great Reason we have so to be, if we do but consider, what the Lord speaketh by the Prophet, Jer. 17.9. The heart is deceitful above all things, and desperately wicked, who can know it? which sentence containeth a lively description of the great pravity, and deep corrupti­on that is in our hearts. Heart is here put for the Soul or Mind, as usually, Jer. 4.4. and 5.24. And all its parts, Ʋnder­standing, Will and Affections: For the whole inward man, the corrupt deceit­fulness of which is very hard to be disco­vered or known, either by, 1. Others, 1 Cor. 2.11. None knoweth the things of a Man, save the spirit of a man, &c. 2. Or our selves, Isalm 19.12. Gal. 6.3. Jam. 1 22.

The expression of the Prophet is very significant: where, 1. The heart is put for the mind and soul, with all its parts. Hallebh guacobh. 2. Deceitful, wily, fraudulent, prone to supplant, circum­vent, and deceive, as Jer. 9.4. every bro­ther will supplant, or trip up his heels. And Jehu did, 2 Kings 10.10. Hence [Page 108] Jacob had his name from holding his brother by the heel, Gen. 25.26. and 27.36. Hosea 12.3. Or it signifies also per­verse, full of pravity, crooked and uneven, as ways full of windings and turnings, and Ergo, hard to find.

Ap. So it is with mans heart, full of windings, Turnings, Nooks and Corners, Wiles and Sleights, Isa. 29.15, 16. Wo to them that seek deep, that will pretend one thing, intend another, and inwardly purpose quite contrary to what the tongue, and out­ward carriage, and behaviour doth pretend and promise, Psalm 31.6. and 55.13, 14.20.21.

Ap. We have had experience enough of this. 3. Above all things, (Miccol, prae omnibus) or persons above ought: It is so sly and wily, that no creature in wicked subtilty and dissembling, can go beyond it. 4. And desperately wicked, (Ve Anush Hu, Et Anxium ipsum) it is but one word in the Text, and is diversly rendred, viz. 1. Desperate: or, 2. Dead­ly: or, 3. (Conjunstim) desperately bent unto, and set upon deadly mischief, and deceitfully to destroy, Psalm 64.5. [Page 109]As, 1. Abner did by Amasa, 2 Sam. 20.9, 10.

2. And they by the Prophet, Jer. 11.18, 19. and 12.6.

3. And Ishmael by Gedaliah, Jer. 40.14, 16. and 41.1, 2.

Ap. How many in our days have dis­covered the desperate wickedness of their hearts by their practises. 5. Who can know it? Surely none but God, to whom alone the Prophet ascribes this Excellency, verse 10. I the Lord search the heart, Jer. 17.9, 10. Not others, 1 Cor. 2.11. Nor we our selves, Psalm 19.12. No nor God himself, (in the esteem of wicked men) For they say as Job 22.13, 14. Psalm 10.10. Isa. 29.15. Who seeth and knoweth, &c. So full of shifts and fetches, so unsearchable are mens hearts.

Ap. I doubt many are of this perswa­sion in our days, els men would act other­wise then they have done in these times. By this you may easily perceive, why Satan is so intent, and indefatigably in­dustrious to storm us. 1. Within, i.e. in our souls, whiles we bear about us that [Page 110]Traitor that is ever ready to deliver up the keys, and open the gates of the Ci­ty and Fort of our Souls, our Selves, to give him entrance and peaceable posses­sion, that he may exercise his Domini­on in us.

Ap. In this sence our hearts are com­pared, and said to be,

1. A great deep, Psalm 64 6. In which men dig deep to hide their Counsel from the Lord, Isa. 29.15.

2. And Evil, Gen. 6.5. and 8.21. in every imagination continually, like a deep Well full of mud, and unsearch­able to the Bottom, and continually foul in every spring that supplies it.

3. A Treasury, yea the very root and Nursery of all abominations, Mat. 12.34, 35. and 15.18, 19, 20. For an evil man out of the heart, &c. and out of it, evil Thoughts, Murthers, Adulteries, Fornications, Thefts, False witness, Blasphemies, &c. do arise and spring: and upon these grounds we are so fre­quently called upon to,

1. Wash and clense our heart, Jer. 4.14. James 4.8. else as Pilate, for they are [Page 111]very foul. as Proverbs 20 9. Who can say, I am pure, &c.

2. Circumcise our hearts, Deut. 10.16. Jer 4.4. Rom. 2.24. For they are uncir­cumcised, Jer 9 26. in heart and life.

3. And to have one, or a single heart, which God hath promised to give us, Jer. 32 29. 1 For our hearts are apt to be divided from God and good to Baal, Seditions, Factions, Regicide, &c. to the ruine of the Nation, 2 Kings 15.10, 14, 25, 30. 2. To become double, Psalm 12.2. and James 1.8. and 4.8.3. Yea, manifold, for there are many devices in a mans heart, Pro 19.21. that are naught, and come to nought, but the device and counsel of the Lord shall stand: This is that, viz. (this Corruption of the heart, with its manifold evil fruits) against which David prayes, Psalm 19.12 Lord clense thou me from secret errours and faults Minnistaroth, ab occultis, Arias Mont. And St. Paul groans, Rom. 7.23. O wretch­ed man that I am, &c.

☞ And all these Corruptions of our own hearts within us, are Satans principal Engines, which he maketh use of to the [Page 112]ruine and destruction of our souls and selves.

For the discovery of which, and to do it as it should be done, were to un­dertake an Indian voyage, which would require many years rather then hours: and the Relation of which would fill many volumns, rather then the scantling of a few Sermons.

☞ I shall therefore at present wave this work of so large extent, having given you this tast, that you carry in your bosomes the greatest enemy about you, viz. The corruption of your own hearts: and this warning, That you should be very jea­lous, mistrustful, and watchful over your own hearts, which are apt to be imployed to delude and deceive you to your own destruction: and this Watchfulness be sure to perform in all places upon all oc­casions, viz. In your Solitariness, Com­pany, Business with men, Duties towards God, in either our hearing, praying, communicating, meditating, acting, &c. Dealings with Satan, wrestling with his Temptations, &c.

1. Always bring your hearts with all [Page 113]the Ebullitions, out-goings, and motions of the same to the Touch-stone of Gods Word.

2. Entertain always a sense of Gods presence, and expose all to the search of his All-seeeing eye as David did, Isalm 139.23, 24. Search me, O God, and know my heart, try me, &c.

3. And learn of the Apostle, and with him exercise your selves to keep a good conscience towards God and men in all things. Acts 23.1. and 24.18. and that always constantly and continually.

Reas. For he that is of a good heart, (or Conscience, as the Genevah) may well have a joyful heart, as our translation hath it) hath a continual Feast, Prov. 15.15. ( i.e.) Much joy within.

2. Yea, he that hath this, hath a hea­ven in his heart, though he be of never so despicable a condition, mean, and con­temptible in the world.

Contra. And he that hath not this, hath a hell in his heart, though he hath at present his heaven upon earth, and be in never so successful and prosperous a condition, his power and prevalency shall down to the Pit.

The second Branch of this use doth inform us, how heedful we should be a­gainst the Motions of the world, and the occasions of sin without us: These lye abroad, 1. against the motions of the world, whether in the way of Seduction or Destruction.

I. For Seduction; How usual a thing is it for sinners, to entice one another to Evil, which Solomon suggesteth to us, Prov. 1.10, 11, 19. where he instanceth in a pack of Thieves, and of men greedy of gain, ver. 9. and violent men that entice their Neighbour into a way that is not good, Prov. 16.29. viz. either to undo him, or to make him joyn with them to undo others, ut. c. 1.10. to 20. So to Uncleanness, Exod. 22.16. So did the Prophet Jeremy, Jer. 20.10. To draw something from him, whereby they might over-reach him, and so be the better enabled to do him mischief.

Ap. We cannot be ignorant of such practises in our times. So also to Ido­latry, Deut. 13. per totum ver. 1, 6, 12, 13, &c. peruse it.

Ap. Men are very apt to allure, entice [Page 115]perswade one another to evil, to every sin their corrupt hearts are inclined; but how few will perswade one another to Good, as they did, Isa. 2.3, 5. To learn the ways, &c. and to walk in the light of the Lord. And they, Hos. 6.1. invited to Repentance, Come let us, &c. This Da­vid was glad of, Psalm 122.1, 2. I was glad when they said, so for any other, either graces or duties. It is very rare to find men that do animate one another to good, as they did in such an Apostati­zing time: Mal. 3.16. Then they spake, &c.

II. For Destruction: It is our Saviours counsel; Mat. 10.17. To beware of men that are like Wolves: Vers. 16. Blood-thirsty Persecuters: None are so mischiefvous as men; Psalm 124. per totum. The Mono­poly of mischievous devices is in men, Force and Fraud.

2. And for the Occasions of sin, (which also are without us) Beware of them, come not too near the bank of the river, the edge of this precipice, lest you fall down into it: Evil Company administer occasions, and occasions do quickly pro­duce [Page 116]sin. Peter was foiled by the com­pany he was with, Mar. 4.66. to 72. And David by an occasion committed Adultery with Bathsheba, 2 Sam. 11.2, &c. And so Satan doth always thus war a­gainst us, and storm us both within and without by Corruptions, Temptations: So especially he is apt to do it in the evil day; for so saith the Text; and this is the ninth particular of the point; hence the

Fifth Ʋse, which informs us, that there is an Evil day approaching even upon the best that be, the choicest Saints, when these enemies of their souls, before named, will be most active, and improve their greatest strength to do them hurt, upon the advantage of such an evil day. Now Days are said to be evil in respect of divers things, viz. of,

I. Afflictions; Tribulations, Perils and Dangers, Old age, Infirmities, Sick­ness and Death, to which we are sub­ject, and which are obvious to us all the time of our Life.

II. And more especially Persecuti­ons, in respect to the time of Satans be­ing let loose by Antichrist, cruel Tyrants, [Page 117]and perverse Hereticks, to persecute, afflict and vex the Church of God by seek­ing and endeavouring with all their might, 1. To seduce and pervert the Church with Errours and Heresies, as it hath befallen in all Ages. 2. Or Else if they cannot prevail to do so, and to effect it, then to destroy and root out the Church, and raze it down even to the foundati­on, Isalm 137.7. That the name of it be no more in remembrance, Psalm 83.4.

Ap Both of these evil days the best of Gods people are subject to, for none are exempt from Affliction or Persecution: And in both these, the Enemy will do his utmost to do them the greatest hurt that he can, as he ever did formerly.

Exhor. It behooves them therefore to prepare, arm, and streng then themselves against such an Evil day. The first of these evil days we are sure will be­fal us, and the last may, we know not how soon, Ergo, 1. Be sure to hold fast the truth. 2. And keep your Consciences clean; it will stead you much in such a day. 3 Walk uprightly, deal justly like Samuel, Dan. 6.4. And let your Conver­sation be in Heaven, Phil. 3.20.

Ap. What else (think you) did sup­port all the Martyrs and Confessors of Jesus, and made old Jacob and others dye comfortably? Gen. 49.33.

Consol. There is a good day remains for them. 1. Redemption, Luke 21.25, 26, 28, 31. Ephes. 4.30. To which you are sealed. 2. Salvation, Isa. 49.8.9, 10. cited by the Apostle, 2 Cor. 6.2.3. Making them up as Jewels, or special Treasure, Mal. 3.17. 4. A day of Christ of his power and coming, Phil. 1.10. and 2.16. Psalm 110.3. Acts 2.20. Rev. 16.15. and 22.12. But for wicked men who make covenant with death and hell, (the Rulers of Jerusalem Isa. 28.14, 15. which made lyes their Refuge, made this Covenant) and put the evil day far from them, by thinking that the Judgements threatned will come: Who knows when? &c. such a day will never come, and therefore they do strengthen themselves in Violence, Tyranny and Luxury. Ezek. 12.11, 27. Ames 6.3. to 8. Mark that place, Isa. 28.14, 15, 17, 18, to 23. Hear ye Rulers, ye scornful men that (Shebna-like, Isa. 22.15.) [Page 119] Scoff at the Threatings of the Pro­phets, as supposing your selves secured against all occurrences whatsoever, and bent to ensnare City or State, as Pro. 29.8. and mock them like those Mockers, 2 Pet. 3.3, 4. That scoff at the coming of Christ. You Rulers that abuse your power, thus to domineer at your plae­sure: Jer. 26.13, 14, 15. As they did by the Prophet Jeremy. You that deem your selves as safe and secure, as if you had made a Covenant with death and hell, and were at agreement with them;

1. You can so comply with the deadly Enemies of Church and State. 2. And suit so well with their Hellish practises: and you have made Lies, 3. Your Re­fuge, and so hid your selves under false­hood, that no overflowing scourge or judgement threatned by Preachers, shall reach, or come upon them. You think you are armed against the worst of storms, by your strength and wealth, your Trea­sury, Craft and wily devices, by which you have unjustly and unwarrantably gotten them, &c. yet though by Robbery, Oppression and Fraud you have unworthily [Page 120]enriched your selves, and are advanced to this height of security, yet Judgement shall be laid to the line, and Righteousness to the Plummet, i.e. An exact way of ju­stice shall take place, and you shall come to a strict account and examination, and then all your snifts, deceipts, deep dis­guises, and cunning projects, your vain confidence and security, (as if by firm co­venant and unchangable agreement) shall be disanulled and wipt away as with an overflowing stream, & a lying Refuge, like a Bed too short, and Covering too narrow, upon which a man cannot repose him­self to take any quiet rest. See the An­notations upon the place, Isa. 28.14, 15, to 23.

2. And as for those that put the evil day far from them, as Ezek. 12.2 22.7, 28. tha [...] say, Every Vision fails, will never come; And Amos 6.3. to the 8th. You that put far the evil day, and make violence come never, yet they shall find a day will come to their cost: and they shall know that God is not asleep.

☞ For he seeth that their day is com­ing, Psalm 37.12, 13, 14, 15. A Day of [Page 121]Judgement, a time when God will recom­pence them, a woful day to wicked and un­righteous men: Isa. 5.18, 19. Jer. 17.15, 16. That say, Let him come and hasten, &c. For then their, 1. Sin shall be dis­covered. 2. Conscience awakened. 3. Confidence shall fly away, and for­sake them. 4. Good mens prayers against them shall be answered. 5. And the anger of God shall be kindled upon them: of all which see my Notes up­on Psalm 32.10. The thought of this may justly terrifie wicked men from the Unrighteousness and wickedness which is in their ways. Thus (from this point) as I have shewed them the danger of Heresies, Schisms, and erroneous Opi­nions in the fi [...]st Use: So also the danger of Unrighteousness and Wickedness in their Conversations, What a woful day will ensue thereupon in this, that you may avoid both these extreams to prevent destruction.

As we are warned to withstand these manifold wicked Enemies at all times, and especially in the evil day; so in the whole progress of this Warfare, we are exhorted to stand.

I. Now Standing is a Gesture of, 1. Attendance, as of the Priests to Mi­nister in the name of the Lord, Deut. 18.5, 7. 2. And as Solomons servants did before him, 1 Kings 10.8. to hear his wisdom. 3. And Daniel, &c. in King Nebuchadnezzars Palace, Dan. 1.4. 4. And Esther before Ahasuerus for the Jews, Esth 5.2. 5. The Israelites before Moses, Exod. 18.13. for execution of Judgement.

Ap. And thus it is usually applyed to the worship and service of God.

1. Prayer, as Abraham did for Sodom, Gen. 18.22, 23, to 33, 1 Kings 11.8.2. Praising, Ezra and the people, Neh. 8.4, 5, 6. Rev. 7.9, 10. 3. Reading, Christ himself stood up to read, Luke 4.16. 4. Preaching, Acts 2.14. and 5.20, 25. Peter and the Apostles did so. 5. Hear­ing, as Neh. 8.4, 5, 6. And they, John 3.29. To hear the Bridegroom.

II. As well as of Expectance, as Exo. 14.13, 14. and 2 Chron. 20.17. Stand ye, and see the salvation of the Lord.

III. And its a Gesture of Business, with the activity and industry attending [Page 123]thereupon, whether it be in, 1. Serving, Psalm 134.1. 2. Resisting, Deut, 7.24. 2 Kings 10.4. Luke 21.36. 3. Enduring, Job. 8.15. Mat. 12.25, 26. 4. And per­severing and persisting (Rom. 5.2.) the grace in which we stand.

IV. As well of Idleness; Mat. 20.6. Why stand ye here (&c.) idle?

Ap. Now in the sence of the Text, our Attendance, and Activity, and Victo­ry are all implied in this Warfare, so that as men are said to stand in any Busi­ness: 1. Before it by preparation. 2. In it by way of Exultation. And, 3. Af­ter it in the way of Exultation and Con­quest: So in this Warfare, in reference to all these, we should stand, 1 Cou­ragioufly and Valiantly in the Onset and Entrance with resolution. 2. Ʋnani­mously. 3. Vigilantly and watchfully to see the enemy. 4. Regularly, every man in his rank and order, Magistrate and Minister, &c. 5. Constantly, to your ground the truth, never forsake that. 6. Strenuously, improving your courage and strength to the utmost. 7. Victori­ously and triumphantly, giving the glory to God, Rev. 7.9, to 13.

Thus Standing is a Gesture; of 1. At­tendance. 2. Expectance. 3. Business. 4. Idleness.

These things premised, and thus under­stood, do aford us a sixth Use, which may be prosecuted as the others before, unto Information, Exhortation, Reproof and Comfort; and this is from this tenth and last particular of the point, viz. To stand.

Ʋse 6. The sixth Use informs us, how short we be of this Animosity and Courage of heart, the resolution of spi­rit which we have in other things, and how apt to fail and be faint-hearted in the best business, if it be opposed, and easily to yield to any Temptation of Se­duction.

Exhor. This is of God, there we must seek, and the Goodness of our cause may confirm us, and strengthen our hearts in the pursuance, as Asa did against Ido­latry upon hearing the Prophet Oded, 2 Chron. 15.1, 8, to 17. and Paul by the society of some brethren, in the busi­ness that he did at Rome, Acts 28.15.

Thus we see how defective we are [Page 125]in setting upon this Warfare couragi­ously.

2. Ʋnanimously, thus we should stand against these enemies; but how far do we fall short; nay how much do we differ from this, and walk contrary to it. 1. How few take up arms in this case, though all are engaged thereunto in Baptism, and many other bonds. 2. And of those few that do, (or at lest pretend so to do) how do we differ in Opinions, and act right crosly to this U­nanimity.

Ap. These Divisions in Israel, (as those of Reuben, Judg. 5.15, 16.) may well cause great and deep thoughts, Impressions, Heb.) and searchings of heart. We all profess to be of the Com­munion of Saints, and should all agree in the Unity of the Spirit and of Faith, Eph. 4.3, 13. Of Love, Psalm 133.1. Of Mind and Judgement, 1 Cor. 1.10. as members of one body, Ephes. 4.15, 16. But it is not so with us, but far other­wise.

3. We should stand and withstand in this War Vigilantly and watchfully, [Page 126]to observe this enemies approach, 1 Pet. 5.8. This concerns us all, Ergo, let us all say as Habakkuk, Hab. 2.1. said, I will stand upon my watch: But how apt are we to neglect this, 1. The Pastors of the people must do this; Magistrates, that Abuses abound not: Ministers, that Errours swarm not, Ezek. 3. 2. Then it concerns all, Mat. 24.42. and 25.13. Mark 13.33, 34, 35. Luke 12.37, 28. and 21.36. And to shake off Security, 1 Cor. 10.12, 13. Luke 12.37, 38. It must be conjoyned with, 1. Sobriety, 1 Thes. 5.6. 1 Pet. 4.7. and 5.8. 2. Prayer, Mat. 26.41. Watch and pray. 3. Thankfulness, Col. 4.2.

4. Regularly, every man in his rank and order. 5. Constantly. 6. Strenuously. 7. Victoriously and triumphantly.

Now this Standing victoriously ushers in The seventh Ʋse of Consolation to all such as do overcome; for great shall be their reward: it may be otherwise with men, but here it is sure, because it is from God. Take a view,

1. To eat of the tree of life, which is in the midst of the Paradise of God, Rev. [Page 127]2.7, (i.e.) to enjoy perpetual happiness in heaven, Rev. 22.2. to 6. Luke 23.43. Whither St. Paul was wrapt up, 2 Cor. 12.4. All which was figured by the Tree of Life in Paradise. Those that be faithful unto death, shall have a Crown of life, and, 2. shall not be hurt of the second death, Rev. 2.10, 11. which death consisteth of the separation of the soul, and body from God, and sequestra­tion of them both to eternal torments, Mat 25.46 Though he must suffer this, 3. To eat of the hidden Manna by spi­ritual Tast of me here, and a Feast with me hereafter for ever in heaven, he shall have a white stone, full Absolution from all sinnes in the Judgement and a new Name, assurance in this right, and inte­rest in these Honours. 4. Power over the Nations: Be joyned with Christ to judge them, 1 Cor. 6.2. And the morn­ing star, the full fruition of my self, Isa. 14.12. 5. To be clothed in white raiment, Rev. 3.5, 12, 21. Not be blotted out of the book of Life, but Christ will confess him before His Father, and the Holy Angels. 6. To be a Pillar, shall [Page 128]have the name of God, and of the new Jerusalem, and a new Name, Everlast­ing happiness, be acknowledged to be the Child of God, Be a free Denizen, and be honoured for a King, and a Conque­ror like me, Phil. 2.9.7. To sit with Christ in his Throne, to reign with me in grace here, and glory hereafter. 8. To inherit all things, Rev. 21.7.

As a Christians work, so a Christians Warfare is of great consequence, and deserve a suitable consideration: This Epistle treats of both, this Text of the latter, viz: the Warfare. This Scrip­ture you know, doth treat of a Christi­ans Warfare, Vers. 10. to 19. And the Apostle having taught the Ephesians to walk, and live in all Christian Piety. He doth here exhort them to fight cou­ragiously against our spiritual Adversa­ry. Now this advice of our Apostle doth consist of two parts: 1. An Exhor­tation to the performance of the Duty enjoyned, which is to withstand our spi­ritual Enemies, V. 10, 11, 12, 13. 2. An Enumeration of the several parts of our spiritual Armour, with which we must [Page 129]be furnished, that we may be able to stand in this Conflict, and to gain the Conquest in the end; Vers. 14, 15, 16, 17, 18.

Parts. The particulars are seven: Of which, the first five are Defensive espe­cially, and the two last are both Offen­sive and Defensive.

I. The Defensive parcels of this Ar­mour.

1. A Belt or Girdle. 2. A Breast-plate. 3. Shooes. 4. A Shield. 5. An Helmet.

II. These parcels of this Armour, which are both Offensive to the adversa­ry, and Defensive of our selves, are, 1. A Sword. 2. Prayer.

Ap. These particulars do exactly de­scribe the whole ( [...]) of a good Christian, a True Believer.

Now (before I enter upon the par­culars) let me premise this by way of Caution, That we are not too scrupu­lously and curiously to enquire into the reason of the similitude, why Truth is compared to a Military Belt or Girdle, and Righteousness to a Breast-plate; and so of the rest.

It being beside the Apostles purpose and intent, so subtilly to apply the gra­ces mentioned to such and such particu­lars: But the drift of the Apostle is to teach us in general, what vertues, or rather gifts of the Holy Ghost, Christians have need of, that they may be able to stand firm against the manifold Wiles, Snares, Assauls and Temptations of their spiri­tual Enemies, and to gain the victory at last: Let us therefore modestly and briefly, consider of these parcels of Armour severally and particularly in their order, as they are enumerated to us by the Apostle: beginning with the first, viz. the Girdle of Truth.

I. Stand therefore. Now standing (you know) is a Gesture, 1. as well of At­tendance, as of the Priests to minister in the name of the Lord, Deut. 18.5, 7. 2. as of Expectance, 2 Cron. 20.17. of Salvation and Victory. 3. Of Business, whether it be in serving, resisting, endu­ring and suffering, or persevering and per­sisting. 4. As well as of Idleness, Mat. 20.6.

II. Therefore, (i.e.) for reasons [Page 131]alledged before, verses 12, 13.

III. Having your loins girt about, as Souldiers of old time had broad and strong Belts and Girdles made of durable stuff, beset with many plates or bosses, whereby the weaker parts of the body, the loins, and upper part of the belly were armed both for ornament, beauty and strength: For Girding fasteneth the body, and strengtheneth it; and is usu­ally in Scripture taken for an expression and sign of strength, vigour and prow­ess or puissance.

1. Job. (Job 12.18, 21.) He looseth the bonds of Kings, and girdeth their loins with a girdle, (i.e.) with strength and vigour; and God weakneth the strength (or he looseth the girdle) of the strong and mighty, as History speaks; and now we know. 2. So Job 38.3. and 40.7. God bids Job to gird up his loins. 3. Isa. 22.20, 21. God promiseth Eliakim, To cloth him with a robe, and to strengthen him with a Girdle, (i. e.) with honour and strength.

Cont. It was otherwise with Tyre; Isa. 22.10. In whom no more Girdle­strength. [Page 132]And with Belshuzzar, Dan. 5.6. When the joynts or girdles of his loins were loosed, and his knees smote, &c. a strange Ague. And with a wick­ed Assembly or Parliament Army, Isa. 8.9, 10. Whom God threatneth to break in pieces, though they did gird them­selves.

IV. With Truth, (i.e.) with Christ, who is the Truth, John. 14.6. Whom all that are baptised put on, Gal. 3.27. The Truth of Doctrine opposed to Errours and Heresies, with Sincerity and Upright­ness opposed to Hypocrisie, which is the truth of our Life and actions, and makes us firm and strong, whereas Hypocrisy en­feebleth, and makes men weak, sickly and changeable in their actions and tryals when upon them.

Ap. How few in our times have learn­ed, believed, or once (so much) as have thought of these things! and thus you have had the meaning of this first ex­pression, pointing out the first part of our Christian Armour, viz. Truth.

These things thus understood, give us this Doctrine, viz. That

Doct. All Christians (who hope to withstand, prevail against, and conquer their spiritual enemies, the Devil, the world, &c. must be girded, (i. e.) strengthned with truth, that is, with Christ, sound Doctrine, and sincerity of life: This our Saviour calls for, Luke 12.35. Let your loins be girded, &c. And St. Peter also, 1 Pet. 1.13. Gird up, &c. as well as our Apostle. It is a Meta­phor taken from an antient custome in the Eastern Countrey, where they did wear long garments, which they gird­ed to their loins to make them expedite for travel or other service: as Elijah did, 1 Kings 18.46. 2 Kings 4.29. and 9.2. Ge­hazi and that Child of the Prophets that went to anoint Jehu, 2 Kings 9.1, 2, 3, 4.

Ap. From this custome of bodily gird­ing up garments: It is translated (or transferred) to the mind, Luke 12.35. as Job 38.3. and 40.7. where God bids him gird up (his mind) and their Lamps burning with Faith, Repentance, Cha­rity and Sanctity, which is Lumen indefi­ciens, as Jerom. 1 Cor. 13.8. Charity [Page 134]never faileth. 2 Cor. 1.12. The testimo­ny of a good conscience is a light of great joy and rejoycing, hope ends in the frui­tion, Faith perfected in the Object, Love enlarged in heaven; you hear the point that concerns the first peece of Armour, viz.

Doct. All Christians that would be con­querors over spiritual Enemies, must be girded, that is, strengthned with truth, viz. 1. With Christ: 2. Sound Doctrine. 3. A sincere Conversation.

Let me take these asunder, and look upon them several apart.

I. We must be girded with Christ: 1. God himself is said, To be girded with power and strength, Psalm 65.6. and 93.1.2. And Christ himself is said to be girded with his sword, of Might, Glory and Majesty, and so to ride prosperously, Because of Truth, Meekness and righteous­ness, Psalm 45.3, 4, to 8.

Ap. He alludeth to Princes that in their Triumph rid in Chariots, shewing, that the quiet State (peace and prosperity) of a Kingdom or Nation, standeth in Truth, Meekness, justice and Righteousness, not [Page 135]in worldly pomp or vanity, much less in Robbery, Oppression and Tyranny, as our Nation of late hath done. 3. So also we must be girded with Christ, who is the Truth: He is the first piece of our spiri­tual Armour for safety, and the best ap­parel for our Honour, Dignity and Beau­ty, both are conjoyned, 1 Cor. 1.30. For Christ is made to us Wisdom and Sanctifica­tion, as Apparrel for Dignity, Beauty, Righ­teousness and Redemption, as Armour for Safety, Satisfaction and Security.

Ap. If the Sanctification of Christ be our Apparrel, we are so clad, that A­arons Robes, Joshuahs Miter, and Mor­decai's Royal Apparrel are not like it, Exod. 39. Zeph. 3.4, 5. Esther 6.8. to 12.

II. If the Righteousness and Redemp­tion of Christ be our Armour, then are we girt with Armour of proof utriusque, the armour of Righteousness on the right hand and on the left, 2 Cor. 6.7.

1. Armour may well be styled de­fensive indeed by which we are saved from Gods displeasure, Rom. 5.1. and from Satans Malice and Violence. 2. As [Page 136]also active and infusive, so as that it puts valour into the man that wears it, as it did into the Worthies of old, the Martyrs and Confessors of all ages, who could not have stood in the time of trial, had they not been Girded with this ar­mour. 3. Yea it may well be said to be Offensive also, for being girded with this, we do as easily conquer the devil, &c. as David did Goliah.

1. Being thus apparrelled, we are cloth­ed like unto the Kings daughter, Psalm 45.13, 14. Or that woman, Rev. 12.1. with the Sun, the Moon under, a crown of twelve stars; and who can desire better? 2. And being thus armed and girded about with the strength of Christ, we are as safe as Mount Sion that is envi­roned with Mountains, and cannot be removed, but abideth for ever, Psalm 125.1, 2.

Ap. It is no marvel therefore though we be often called upon, To put on the Lord Jesus, Rom. 13.14. The new man, Ephes. 4.24 Col 3.10. 3. And on the contrary, without this, how naked and unsafe are we? obvious to all manner of ignominy and danger.

And as this Military Belt or Girdle doth extend, 1. To Christ, the fountain of Truth: So also doth it, 2. To sound Doctrine, the Word of God, which Christ in his Prayer, John 17.17. speaks of: The Gospel of Christ, Gal. 2.5. Col. 1.5. This leads us to the old way, it being the old rule, and is the form of sound speech, and the light to which we should look for our direction in all things.

III. And to sincerity of life: All which together are fitly resembled by a Sealing; in which there is, 1. Impri­mens. 2. Recipiens. 3. Sigillum impres­sum. The Seal is the Word, God sets it on, and we receive the character of it; and the more exactly we answer the print of the Seal, the Word of God, by so much the more Truth is in us, and like­ness to Christ, as Christ is of his Father, Heb. 1.3. Who is the express Image or character of his person; This we should buy, Proverbs 23.23. as a most desire­able commodity: Reasons are, because God loves it: It is a Ray of him, a beam of his brightness, it is our Glory to be like the Standard, and our gain, It [Page 138]brings peace with it, Zach. 8.16.20. We have need of it in such a false age, and where it is wanting, all Evils both of sin and punishment do abound, as Isa. 59.

Use: Reproof to all such as will be at no pains or cost to get it, such as love ly­ing, conceal, betray, know, yet do not the truth, such as are enemies to it, 1. in others, as Ahab, Zedekiah, proud men, Josephs brethren, Pharisees, the world to Christ, and the Galatians to Paul, and, 2. in themselves in Opinion, as 1 Tim. 6.3, 4, 5. in practise, Hypocrites that dissemble it, prophane Neglecters that are careless, and graceless Contemners of the truth, that wilfully refuse it: and, 2. And how many are very easie to part with this Girdle of truth, either weakly through fear of persecution, as Hymene­us and Alexander, Ecebolus, Spira, Love of the world, as Demas, Caraciolus and Urillas, Or wilfully, as Hereticks, Romanists and Separatists, &c. Mer­cenarily, as Judas his Master, & Esau his birth-right, Heb. 12.16. Basely and foolishly, as those who for their vices, lusts, will sell all.

☞ Should I prosecute these things, you shall scarce find in History an age more false then this; Heads, Hearts, Hands, Tongues, Councels, Consciences, De­signs, and Practises: All false, &c. Of all these see my Notes upon Proverbs, 23.23. Buy the truth, &c.

You have heard at large the drift of the Apostles Exhortation, to withstand our spiritual Enemies, Vers. 10, 11, 12, 13. We are now upon an Informati­on, which contains an Enumeration of the several pieces or parts of the spiri­tual Armour, with which we must be furnished to stand in this combate, and to conquer; the particulars you know are seven, viz. Defensive and Offensive, I have dispatcht the first, viz. the Girdle of Truth.

II. I do now descend to the second, viz. The Breast-plate of Righteousness: There is little difficulty in the words; Every man (I presume) knows what a Breast-plate and what Righteousness is.

Exp. Only thus much let me give you notice of, viz. That a Breast-plate as [Page 140]it is used in Scripture, is 1. Military, as you know it is usual for Soldiers to arm themselves with that piece of ar­mour, which serves for defence of the Breast. 2. Mystical, Rev. 9.9. Those Scorpion-like Locusts, the Saracens or Turks had strongly armed themselves and their Kingdom, that their Foes might not hurt them. 3. Sacred, as that of A­aron, Exod. 28.15, 30. Lev. 8.8. In which was the Ʋrim and Thummin, light and perfection, and which is called the Breast-plate of Judgement, because it did denote the Light or knowledge, & the per­fection or integrity which the Priest should have, and the care he should take to answer them in Judgement and Equity, who asked or enquired of God by him.

Ap. This Urim and Thummin was evi­dent in the primitive Times in the gifts of the Spirit, in Prophesie, Tongues, &c. Acts 2. but most transendently eminent in Christ, in whom this Mystery of Urim and Thummin was fulfilled, because In Him, John 4.9, 17. and 3.34. Col. 2.3. are all the Treasures, and by him con­veighed to us, John 1.16. and 14.16, 17.4. [Page 141] Spiritual, as here in the Text; and 1 Thes. 5.8. Let us be sober, putting on the breast-plate of Faith and Love; and by this breast-plate is signified a Good Consci­ence, which is the only fence for the heart, Hic murus aheneus esto, nil consci­re sibi, nulla pallescere culpa, Hor. as also good manners and Works of Righteousness, these are our Lamps, Luke 12.35. To be held, 1 Tim. 1.19. as Thorax munit pectus militis, so do these our lives that we sin not, 1 Iohn 2.3. and 3.9. This kept Da­vid, Psalm 119.11. Thy word have I hid in my heart, that I might not sin against thee.

Thus much for the Explication of the word Breast-plate;

II. Now for the next word, viz. Righ­teousness; Observe that it is,

1. Natural; This we had in our first Creation, For God made man righteous, He being created after Gods own image, and proportionably as Christ was, who after God was created in Righteousness and true Holiness, Ephes. 4.24. But this we quick­ly lost.

2. Legal, the Righteousness of the [Page 142]Law often mentioned by the Apostles, Rom. 2.26. and 8.4. and 10.5.

Ap. But this we could never perform unto perfection.

3. Civil, which is by Education and Principles in Nature, and consisting in the just dealing among men in word and deed, and is called Equity, Honesty, Right and Truth; and this was in, 1. Abraham, Gen. 14.23. and 23.16. in taking and paying. 2. Iacob, Gen. 30.33. In his dealing with Laban about wages, &c. 3. Ioshua and the Princes, Josh. 9 15, 18, 19, 20, 21, 26. About the Covenant which they made with the Gibeonites; for break­ing of which, and for slaying them, Sauls bloody house smarted, and all Is­rael by a three years famine, 2 Sam. 21.1, 6, to 10.

Ap. But men of our times have no Conscience of any Covenant, or any branch of civil Righteousness.

4. Evangelical, and this is either im­puted or imparted.

I. Imputed, whereby Christs righte­ousness is become ours; Rom. 4, 6, 11. and 5.18. So by the Righteousness of one, [Page 143]the gift is upon all to justification of life: and this is called the Righteousness, 1. Of Faith, Rom 4.11, 13. 2. Of God, Rom. 3.21, 22. without the Law, by faith of Iesus Christ. 3. Of God by faith, ibid. Phil. 3.9. Not having mine own, &c. by which we are justified, and made righteous, Rom. 5.1, 19. And this is the righteousness of the Saints, the perfect, the upright, By which the Law is fulfilled in us, Rev. 19.8. Prov. 11.50. Rom. 8.4.

II. Imparted, and becomes inherent in our selves; and it is a Conformity of our Will, Affections and Actions unto Gods holy Will and Law, according to the measure of Grace received from Christ by the work of the holy Spirit: Thus we become, Rom. 6.18. Dan. 9.18. the ser­vants of righteousness.

Ap. The former is Justification, Rom. 5.18 Upon all men unto, &c. The se­cond is our Sanctification, By which we be­come the servants of righteousness, Rom. 6.18. and both these may be said to be, 1. Privative, in the removal of sin and unrighteousness. 2. Positive, both by imputation of Christ, and infusion of [Page 144]Grace. 3. Gradual, as the measure and degrees of it come on. 4. Intensive, when we strive for more. 5. Compara­tive in respect of others, as Noah, Lot, Iob, David, Daniel, &c. all which is ex­cellently set forth, Can. 6.10. The words thus cleared, do afford this point,

Doct. Christs Soldiers that fight against Satan and spiritual enemies, must have on the Breast-plate of Righteousness, i. e. they must be righteous, upright, a sincere hearted people, keeping a good Conscience, &c:

To this point I have lately spoken something, viz. March 7. 1659. out of Isa. 57.2. at Mr. Warners Funeral, I shall therefore only name the heads and me­thods of things spoken, and proceed: and this for them that heard me not at that time.

Doct. Christs Soldiers must keep righte­ousness, uprightness, and a good conscience close to their hearts: This point for the substance of it, I then proved by,

I. Scripture, for God hath oft com­manded it, as to Abraham, Gen. 17.1. To Israel, Deut. 18.13. and to them again [Page 145]by Joshua 24.14. and commended it in many, as in David, Asa, Nathauiel, &c.

II. Reasons, because in such Gods I­mage is renewed; there is a conformity to Christ, and such have received the spirit of Sanctification, which heals Hy­pocrisies, and natural unrighteousness to this proof I then added sundry mo­tives and marks.

1. Motives, this is heart-circumcisi­on, the beginning of soundness, the Moralist minds the Out-side, God only cures the heart; This looks out in every action, as a Candle in a Lant-horn at every pane. All Shwes and Pretences are nothing without this. The Prayers of such are acceptable, Prov. 15.8. Gods delight. God delighteth in such, Psalm 51.6. Prov. 11.20. The upright are his de­light: and this will be their greatest comfort and joy, in that God accepteth our works in the quality of them, viz. uprightness, and when the world re­proacheth us, as Michael did David, 2 Sam. 6.20. and our selves in sickness or distresses, as Hezekiah, Isa 38.3 said.

II. Marks, whereby to try your selves [Page 146]upon a use of Examination: 1. Make Gods Word our Rule: this will rectifie us, Psalm 19.8, 9. And they are blessed that walk by it, Psalm 119.1, 2. a. Love all good, hate all sins as well as some: Ʋprightness hides none, Psalm 32.5, 11. It bewails secret, and avoids great sins, Psalm 19. it kills and stifleth beloved sins; 2 Sam. 22.24. and dislikes sin in all persons, friends or foes, as Asa, 1 Kings 15.11, to 15. But loving all good in all persons. 3. Be good rather then seem so, Proverbs 20.6, 7. Henoch, Abra­ham. 4. Be humble, teachable, pati­ent, as Job 2.3, 10. and hold integrity, not as Pharaoh or Ahab, 2 Chron 28.22. that were worse by affliction. Be thank­ful as well as prayerful, not like them, Psalm 78.34, to 38. Vow and pay, pro­mise and perform, as David did, Psal. 116. 6. Be faithful in your Callings, use Talents, 2 Chron. 19.8.9. Mat. 25.15, to 28. 7. Be uniform, still a like in good, at home, abroad, in the family, field, in publick, private, in dangerous times, as Dan. 6.1. 8. Let the bent of your whole heart be after God, Psalm [Page 147]119 34.80. that all Matter, Manner, Ends, Continuance may be right in you.

Ap. If we find these Characters of uprightness in our hearts and lives, we may then chear our selves in every con­dition, whether God sift us, as Amos 9.9. yet we may say as Psalm 139 23 24. or the world, as it did Daniel, 6 45. or Satan, as he did Job 27 5 6 and 3: 6: and Peter, Luke 22 31 32. Thus far I touched upon the forenamed occasion, I now proceed, and which may serve for the first Use of Examination.

Ʋse 2. The second Use of reproof, is to I. all such as boast or dream of (I know not what) perfection in this life: 1 [...]ha­risees, Luke 18 19 to 13. 2 Pelagians. 3 Papists. 4 Humourists, Sectarians, and other Justitiaries and Perfectists, which talk as if they could not sin; neither will God take notice of, or charge any sin up­on them, Numb. 2321. He sees iniquity, &c. See the Annotations.

II. To all such as do grieve and wrong the righteous by, 1 vexing their souls with their vile conversation, as the [Page 148] Sodomites did righteous Lot, 2 Pet, 2.7, 8. So some will swear, &c. on purpose to vex a godly person &c. Disgracing them for their defects, if they can espy any smal motes in them, who yet do daily en­deavour to purifie themselves, not con­sidering that they themselves (the while) are like a very sink of filthiness, and Swine-like do wallow in all uncleanness. 3. Opposing and persecnting them for Righteousness sake, as Cain who flew his brother, because, &c. 1 John 3.12. There are too many Cainites alive.

III. To such as put away, and make Shipwrack of a good Conscience; Con­science that useful faculty, which is ju­dicium hominis de seipso, prout subjicitur judicio Dei. Est Cordis Scientia, Bernard. & codex in quo omnia conscribuntur: It takes notice of, and records all; Its the Memories Notary, a Comforter or Tormentor in the Affections; an Accu­ser or Excuser, and a Judge in the un­derstanding, and passeth sentence ac­cordingly under God the supreme Judge; it should be pure and clear and active to instigate, and excite to good, and re­strain [Page 149]from evil, and that by good Ar­guments, as Abigal, David, Abner, Jo­ab, 2 Sam. 2.26. And thus the Prophets and Apostles did back their Exhortati­ons and Reproofs with many impregna­ble Arguments. Thus Conscience should do in all, but (alas for grief) How is it put away, stifled, and shipwrackt in most, and become,

1. Ignorant, so that it cannot, nor will not see to distinguish Colours, but calls good evil, and evil good.

2. Forgetful of our faults, gives ac­count but of fifty for an hundred, like the unjust Steward, Luke 16.6.

3. Polluted, like a foul glass in which you can see nothing.

4. Its Secure, and smooths men up that they become like them, that had made a Covenant with death, and an agree­ment with hell.

5. And Seared, that its past feeling, senseless of any thing.

Ap. Thus too many are in things of most concernment: and have not our covetous, ambitious, Time-serving, self-seeking, self-advancing men been [Page 150]sick of this disease in their consciences.

Quest. But will this always serve the turn?

Answ. Surely no, Conscience will be awakned, and then it will be a woful day to wicked men.

IV. This Use of Reproof doth ex­tend it self to all wicked, unrighteous and unjust persons, who though they know, that God hath so often com­manded Righteousness, and commend­ed it as the manifest duty of the second Table in that short abridgement of both the Tables of Gods Command­ments. Micah 6.8. He hath shewed thee, O man, what is Good, and what the Lord requires, &c. That the Lord himself is righteous, and hat he loveth the righ­teous and Righteousness, and that his eys (of favour) are upon them, Psalm 34.15. And that better is a little with righteousness, then a great deal more, (they know) then I need repeat, yet they will adven­ture upon unjust and unrighteous ways: For how many mens Houses, See Jer. 22.13, to 20. How King Jeboiakim lived, died, and was ignomi iously buried. [Page 151]Lands, like Nahoths vineyard in Ahabs possession. Estates, Isa. 10.13, 14. See the Treasury of the Tyrants of Assyria, and Provisions; How many mens words and works do testifie to mens faces their unrighteousness.

Ap Of all which the Prophet hath spoken abundantly, and we also now can testifie and evidence the unrighteousness of mens hearts and hands in their un­der takings and proceedings.

☞ Sure they consider not that the wrath of God is revealed from heaven a­gainst it, Rom. 1.18. And that such shall not inherit the kingdom of God, 1 Cor. 6.9. And in the end shall perish, and receive the reward of unrighteousness, 2 Pet. 2.12, 13.

In a word, there is so much spoken in Scripture against those eminent Trees in the Garden of God, that did so flourish and overspread, and caused so much terrour in the land of the living, Assyria and Egypt,

(i.e.) Unrighteousness and cruel men in places of Eminency and Authority, that have caused so much Fear and Sor­row, [Page 152]amongst the people of God, that such may not only see cause to tremble, but also foresee, that they shall wither, and fall, and perish for ever.

Thus concerning this second piece of Armour, viz. the Breast-plate of Righte­ousness, you have heard the kinds of Breast-plates, 1. Military: 2. Mystical: 4. Sacred: 5. Spiritual, and that righ­teousness is either Natural, Legal, Civil or Evangelical, and what Righteousness is most applyable to this piece of Ar­mour in the Text.

Doct. Then you had the point pro­pounded, proved by Scripture, thre rea­sons promoted further by six motives, and demonstrated by evident signes or marks of Uprightness; all which did conduce, contribute to, and complete the first Use of Exhortation: The se­cond Use of Reproof to such as dream of perfection in this life, as grieve and wrong the righteous for Righteousness-sake, as put away, and make ship­wrack of a good Conscience, as pra­ctise unrighteousness in their stations and conversations, these may expect the [Page 153]righteous judgement of God against them.

Now to close this part of Armour with a word of comfort, the third Ʋse is of Consolation to all righteous persons: observe that, 1 God is righteous, and loveth righteousness. 2 His eys are up­on the righteous for their good. 3 His promises made to such are innumerable. 4 His performance is sure. 5 Their peace of Conscience is unspeakable. 6 Their life is comfortable. 7 Such can attend their great account with confidence. 8 And their death-bed pangs are tolerable, and do revive in them the hope of Heaven. 9 They die in expectation of a glorious Resur­rection. 10 And after death there is a reward from them, Psalm 58.11. A voice from heaven shall say, Open the gates, &c, and it shall be with them as with the wise Virgins, Mat. 25.10. Then shall the righteous shine as the Sun in the kingdom of their Father for ever and ever, Dan. 12.3.

Touching this Christian Warfare, which doth so much concern all, you [Page 154]you know the Apostles Counsel in this Chapter, Ver. 10. to 19. in nine Verses, doth consist, 1. Of an Exhortation, ver. 10. to 14. to put on our armour. 2. An Information of the parts of our spiritual armour, consisting of an enumeration of the several particular pieces necessary for us.

Ap. The former of these I have dis­missed with the thirteenth Use, I am now upon the second, and have already spoken of two pieces of our spiritual Ar­mour, viz. the Belt or Girdle: and, 2. Breast-plate, which I dismissed with the former verse.

This Verse doth present us with a third piece of Armour, viz. And their feet shod with the preparation of the Gospel of Peace. For the better understand­ing whereof, take a view of the words; The Apostle doth proceed with elegant Metaphors. Allusions and Simi­tudes taken from Soldiers preparations for War.

I. Feet in the natural sense and use, you are well acquainted with, that they are the lowest members of the body, by [Page 155]which it is carried about from place to place, and are the Instruments of moti­on, Gen. 18, 4. Angels. John 1.35. Di­sciples. Numb. 20.19. Deut. 2.28. Israel passed on their feet, &c. And hence it was so usual with them to wash their feet after travail, &c.

II. But sigurative, Feet are usually put in Scripture for, 1. The whole man: Rom. 3.15. and 10.15. Swift to shed blood, &c. Psalm 119.101, 105. My feet from every evil way. 2. The Will and Affe­ctions, Desires, Care, Purposes, Endea­vours and Actions: Prov, 4.26. Ponder the path of thy feet, that thou slip not. Ec­cles. 5.1. Keep they foot when thou goest to the house of God, &c. 3. Our slips and sins of infirmity; in which sense our Saviour saith, John 13.10. He that is wash­ed, needeth not save to wash his feet.

Ap. In the first sense, the word Feet is used for the feet and legs up to the knees: and in this sense we know, it was, and is usual for men to arm their feet and legs with greaves of brass, as Goliah did, 1 Sam. 17.6. to ward his Shins from darts, blows and thrusts; or [Page 156]or else with Boots or Shooes, according to the kind of imployment, Military or Civil, that men are usually exercised in on horseback or on foot in their busi­ness.

In the three figurative senses named, the phrase is properly applyable to the words of the Text, and the matter in hand. 1. If the Will and Affections (as Feet) the beginners of motion and action. 2. And the whole man be thus furnished and shod as here. 3. Then they will be the better able to withstand the mighty enemies before named, yea, and their own failings, slips and infir­mities, and to stand in this Warfare, till they become victorious over all. The phrase of the Feet is sometimes othe­wise used and applyed as to, 1. Pu­pillage, as the Saints to God, Deut. 3.33. and Paul at the feet of Gamaliel, Acts 22.3. 2. Subjection, Psalm. 8.6. As the Creatures are put under our feet. 3. Mean­ness, as of servants, John 13.14. and of servile condition. 4. Weak and contem­ptible means; Isa 2.66. The feet of the poor shall tread down the high and lofty [Page 157]ones, &c. being just and upright persons: But in these the phrase it is not so perti­nent to this Text, as the former three figurative senses, though otherwise ve­ry useful.

II. Shod, this is done corporally, when shooes are put upon the feet, as 2 Chron. 28.15. Ezek. 16.10. Mark 16.6. Or spiritually, when the affections of the heart are strengthned with the prepara­tion of the Gospel, (as in the Text) to go through all difficulties in their way to Heaven, which are many and sharp. Can. 7.1. How, &c. (i.e.) her walk­ing in holiness, her Ornament, defence.

III. With the preparation of the Gospel of Peace, (i.e.) with a due prepara­tion and readiness tum ad confessionem, & ad praedicationem Evangelii. 1. Being ever ready to confess the Faith, Rom. 10.10. with the mouth, &c. And to give an ac­count of the hope that is in us, 1 Pet. 3.15. with meekness and fear. 2. And to preach the Gospel when lawfully called thereunto, 1 Pet. 5.1, 2, 3, 4. Rom. 10.14.15.

You know that the whole course of our lives is often compared to a Way, [Page 158]Walk or Journey, and also to a War­fare: and for either of these men do make such provision and preparation as is necessary, and so we must do here as the Text here teacheth us, the point is, That,

Doct. We (who are Christian Soldiers) must make diligent preparation to profess and practise the Gospel, and also to preach and publish the same, as we shall be lawful­ly called thereunto.

☞ This point doth consist of two branches: The first of which concerns all, and the second concerns only the Preachers of the Gospel.

We shall take them a sunder, and be­gin with that which is universally neces­sary for all Christians, viz. To profess and practise the Gospel of Christ.

Exp. The Gospel is so called, ( q.d.) a Goodspel, or Gods-Spell, viz. of Christ, Gal. 1.6, 7. and 3.8. which was preached unto Abraham long since, and it doth contain: 1. The History and Narrati­on of the things which Christ spake and did, which are of excellent use for our Instruction, Imitation and Consolation, [Page 159] Mark 1.1. 2. The whole Doctrine of the Word, both of Law and Grace, and whole matter of instruction to rule to guide us under Christ, Who, Mark 1.14. Came preaching the Gospel of the king­dom of God. And thus we stand bound and hear, believe, profess and practise the same. 3. The glad tidings of remis­sion of sins and eternal salvation, the Do­ctrine of Free grace, and obtaining righ­teousness by faith, and teaching the true way, how to attain perfect Righteousness and Eternal Life; This was manifested of old in referrence to Christ to come, to Abraham, Gen. 12. In the Covenant, Gal. 3.8. To us, in respect to Christ already come, Luke 2.10. Rom. 11.27, 18. This is my Covenant, &c. as concern­ing the Gospel, they are enemies for your sakes, &c.

This Gospel we are commanded fre­quently to hear and believe, Mark 1.15. Acts 1.57. To yield obedience to it, Rom. 16.17, 16. Titus 2.11, 12. And to walk uprightly according to the truth of it. This is styled, 1. Glorious, 2 Cor. 4.4. 1 Tim. 1.1. 2. The power of God [Page 160]to Salvation, Rom. 1.16. 3. Childrens bread, Mat. 15 26. Milk for babes, 1. Pet. 2.2. 4. The word of Gods grace, Acts 14.2. 5. The word of Faith, Rom. 10.8. 6. The Savour of his knowledge, 2 Cor. 2.14, 15, 16. 7. The ministration of the Spirit, 2 Cor. 3, 8. and of Reconci­liation, 2 Cor. 5.18, 19. 8. The Word of Truth, Ephes. 1.13. 9. Of life, Phil. 2.16. 10. The Doctrine which is according to godliness. 11. The form of sound words, 2. Tim. 1.13. 12. The good word of God, Heb. 6.5.

Reasons which may be added to these honourable appellations of the Gospel, are because by this we are begotten to God, 1 Cor. 4 15. And in it we have our legacy of peace and salvation, Isa. 52.7. and of all things conducible thereunto.

This requires Faith, Love, Repen­tance, Self-denial, Crucifying the flesh, a new Creature, the putting off the old man, and putting on the new man.

Thus we have heard what the Gospel is, viz. it is good tidings: and what it doth contain. How we ought to hear, believe and obey it, walking uprightly [Page 161]according to the truth of it; and that from divers motives wrapt up in the manifold Honourable Appellations wherewith God hath crowned it in re­ference to our great benefit by it: and these do induce the main Reasons by which we are induced hereun­to. And likewise we have heard what it doth require of us that we may be saved.

Concerning all the particulars which it doth require; It doth concern us to enquire, whether our selves or our Conversation be as it becometh the Gospel of Christ, walking worthy of the Lord, who hath called us out of darkness into his marvellous light, and also unto his Kingdom and Glory, and of our heavenly Vocation wherewith we are called, Ephes. 4.1.

Ap. If we walk regularly answera­ble to any one of these, then we are rightly said, To walk worthy of them all; or else we walk worthy of none of them.

I. To walk as it becometh the Gospel, is to lead a life agreeable to the Gospel of Jesus Christ, and that because, 1. The [Page 162] Gospel may not be evil spoken of through us, young women must be so qualified, that the word of God be not blasphemed, Titus 2.5. So also Propfessors and Instru­cters of others must take heed of breaking the Law, lest the name of God be blasphemed through us, Rom. 2.17. as those Captives of Israel profaned the name of the Lord among the Heathen, Ezek. 36: 19: 2. The Gospel may be adorned by them in all things, as those good ser­vants did, Titus 2.9, 10. And those whom the Apostle so exhorteth. 3. And that we may be exemplary to others, and instruments of their Conversion. This is to walk as becomes the Gospel, and those that do walk so shall be blessed, Gal. 6.16. Have peace and salvation at the glorious appearing of the great God, and our Saviour Jesus Christ, Tit. 2.11, 12, 13. For the grace of God (i. e. the Gospel) that bringeth salvation hath appeared, &c.

II. To walk worthy of the Lord, is in a conformity to his Image; our relations to him, as of a good Wife to so worthy a husband, dutiful Children to so good a Father, loyal Subjects to such a Mag­nificent [Page 163]King, who is the blessed, and only Potentate, the King of Kings, and Lord of Lords, 1 Tim. 6.15.

Ap. Every of which doth conclude us in all the Duties of each Relation; and doth discover unto us the Iniquity, Folly and Misery of all such who do desert this husband for any other, or disobey so good and tender a Father, or rebel against, and revolt from this bles­sed Potentate, and do become voluntary Subjects to the prince of darkness; you will all say, This is a bad change, yet how many are guilty of all these trans­gressions referring to each relation, and do make this change usually.

III. To walk worthy of the holy and heavenly Vocation (which Christ hath given us by the Gospel) wherewith we are called by Christ in the Gospel, and by which we receive the Spirit, whereby we are sealed to the day of Redemption, Ephes. 4.30.

This Vocation or Calling is holy and heavenly, because it is a voice descend­ing from heaven, infusing heaven into us here, and inducting us into heaven at [Page 164]the last, all which it doth effect by cal­ling us to Holiness, which it begetteth and cherisheth in us here, and crowneth with perfection for ever in Heaven.

This Vocation is either external by the Preachers, or internal by the Spirit, as Acts 2.10. Both are the fruit of Gods Free Grace, and of his love to man­kind.

And this holy Calling teacheth us how to walk worthy of the Lord, and this Vocation it self, and the Gospel by which we are so called: and they do walk worthy of all these, who walk in the sight of Gods presence, and in a lively sense of the same, do make an holy progress in the ways of God from strength to strength; that walk suitably with the nature of God, and example of Christ by rule, in integrity, with constan­cy, as Zachariah & Elizabeth, Luk. 1.5, 6. In the light whiles they have it, wisely and honestly toward them that be with­out, neither giving nor learning any evil example.

Ap. But (alas for Grief) how ma­ny do not only forget, and vary from, [Page 165]but do walk quite contrary to all the forenamed particulars.

I should now descend to the Uses and improvement of all these: and the Sub­ject of this piece of Armour being as broad as the whole Gospel of Peace by the knowledge and practise of which we are thus shod and prepared to walk on, and go forward in our spiritual jour­ney heaven-ward; as also to war and march on in this spiritual warfare with the more confidence and comfort in hope of victory over such potent and prevalent enemies; I say the whole Gospel being useful to both these ends, the Uses would be exceeding large, and the improvement of these shooes might be as long lasting as the shooes, and other Apparrel of the Israelites was in their journey from Egypt to Canaan, which was forty years, Deut. 8.4.

Ap. But this hath been my work so long already in my publick imploy­ment to teach men to be thus shod and prepared; and I trust both you and I shall make it the work of our whole lives, and be so shod and prepared by [Page 166]the Gospel of Christ, that we may com­fortably finish our Walk, and our War­fare heaven-ward, and at last get home, and enter into an everlasting peace: therefore I shall not hoise Sails in so vast an Ocean, nor undertake the discovery of so large a Continent in the improve­ment of this particular: This being the drift of the whole Gospel, and the la­bor of the longest life.

☞ I shall only give you a few keys, with which you may open doors, and enter into certain gardens, or fields of meditation, where you may take a view of your souls from time to time, and may there see:

1. How the good fruits (corn or seeds) do prosper.

2. And how the weeds (tares or bram­bles) do encrease.

3. And so apply your selves accord­ingly, for the cherishing of the one, or the checking of the other. Is it so then

That we (Christian Souldiers) must make diligent preparation. 1. To pro­fess and practise the Gospel: And 2. To preach and publish it, when lawfully [Page 167]called thereunto. Then the Uses of all sorts fall under these keys or heads, viz.

1. How few are their wills and affe­ctions, which (as the Feet) are the beginners of motion and action thus shod, (i. e.) thus furnished, fenced and strengthned with the Gospel of Christ, to march and pass on in their way to heaven through all difficulties and op­sitions.

Ap. Hence it is (viz. through the want hereof) that so many stumble and slide, and fall from the right both in opinion and practise.

2. How few do hear, believe, and obey the Gospel, as we should, which we are so often commanded to do, or do care to know, and be well acquainted with it, but do wilfully remain ignorant, although we should be therein, as it is said of Apollos, That he was a man mighty in the Scriptures, Acts 18.24.

To each of these keys or heads, you may subjoyn Uses of Information, Ex­hortation, Reproof or Comfort, as you please.

3. How few do prize the Gospel, and [Page 168]value it according to its names and Analogies, our Legacy contained in it, our new birth effected by it. Children should honour their Parents, by whom (as Instruments) they have a natural being, a temporal provision, and proporti­onable Legacies suitable with the Parents Ability.

Ap. How much more should we ho­nour our Spiritual Parents, and regard our new birth, and spiritual being which is effected by the immortal and incor­ruptible seed of the World of God, 1 Pet. 1.23. And value our Legacies of Grace and glory contained in the Gospel.

4. How little Faith, Love, Repen­tance, Self-denial, Mortification and Renovation can be found in most men?

5. How few do live as becomes the Gospel! honour it and adorn it, and shine according to it, but do rather cause it to be evil spoken of, and shame the profession of it by the deeds of dark­ness, and by the works of the world, the flesh and the devil; do give evil ex­amples to others, and alienate them [Page 169]from walking according to the truth of the Gospel.

6. How few do walk worthy of the Lord, either in the imitation of his I­mage, or in answering our many and near Relations to him, as a good Wife, Children, Servants, Subjects, a people (like Israel) redeemed and saved by the Lord, who is the only Refuge, Shield of help, &c. And should we not answer these things with duty?

7. How few do walk worthy of their ho­ly and heavenly Vocation, according to the forenamed marks, i. e. As in the sight of God, making an holy progress, sui­table with the nature of God, and exam­ple of Christ, by Rule with integrity and Constancy in and according to the Light, wisely and honestly toward them that be without.

Ap. But instead of walking thus, how many do not only forget, and vary much from, but do walk quite contrary to all the forenamed particulars.

8. And lastly, How irregular (in general) is mens practise to the rule of the Gospel, with which we should be thus [Page 170]shod and prepared: 1. Rulers inverting Authority to wrong ends. 2. Soldiers exceeding their limits, Luke 3.14. 3. All people of all sorts, ranks and qualities break­ing their bounds and transgressing a­gainst the directions of the Gospel.

Ap. In consideration of all which, we may well complain and say, What a bare-foot world do we live in?

☞ All these keys do open doors, afford­ing abundant matter for Information, Exhortation and Consolation to all those that are so shod, and do thus walk as you have been taught, For they shall be sure to share in all Legacies, Comforts, Promises and Performances of the Gospel, which are innumerable, invaluable, and far be­yond all our thoughts, Ephes. 3.20.

Thus I have done with the first branch of this Doctrine, viz. That we who are Christian Soldiers, must make diligent pre­paration to profess and practise the Gospel of peace; I do now descend to the second branch of it, which only concerns Preach­ers, viz.

Doct. That some of us Christian Soldiers must make a like diligent preparation to [Page 171]preach and Publish the Gospel of Christ when we are lawfully called thereunto.

1. This I think no man makes doubt of, but that there must be some Preachers of the Gospel.

2. And that this some, or number of Preachers, must themselves be Christian Soldiers, (yea as Commanders and Leaders in an Army) to march with, and before others in this spiritual Warfare.

3. And that they must make a diligent preparation to become Preachers, 1 Tim. 4.13, 14, 15, 16. Give attendance to reading, &c.

4. And that they must enter upon this Work of Preaching when they are lawfully called thereunto. Heb. 5.4. No man taketh this honour to himself, but he that is called of God, as was Aaron, (i.e.) No man else ought to take it, but he that is called.

☞ And this Calling is conjoyn'd with as warrantable a sending, as Rom. 10.15. How shall they preach, except they be sent? i.e. lawfully ordained thereunto, as our Saviour said or spake to his Disci­ples, John 20.21, 22, 23. where you [Page 172]have a very formal (yea the true ori­ginal form of) Ordination of the Apo­stles to their Office.

Ap. Thus Calling and Sending must go together, and Ministers must be called, and also sent, i. e. Called by the necessity of the Church, which is the call of God, and sent by Episcopal men, Elders and O­verseers of the Churches, the lawful suc­cessors of Christ and his Apostles, who are best able to judge of the Abilities, Fit­ness and Qualifications of such as are to be the Ministers and Pastors of the Churches.

I shall not trouble you with a Concio ad Clerum, or a Visitation-Sermon, I do not think needful or so useful for you, as some other advice: And I am perswad­ed no advised, discreet person amongst you, that doth consider the great and weighty charge imposed upon the Pro­phets and Preachers of Gods Word, both in the Old and New Testament. The Names, Titles, and honourable comparisons bestowed upon them in Scripture, to the number of an hundred and upwards; all importing the necessi­ty [Page 173]of them, as of Light, Salt, Pillars for the House, or Seers to be Guides to lead the blind.

The Vigilancy, Industry, Pains, Labor and Diligence which must be undergone by them, as of Watchmen, Husbandmen, as well as the Dignity due to them proporti­onably to their work. I say you that do consider this, cannot but be convinced of the great preparation, that a Minister had need to have to undergo, perform and discharge such a function well as it ought to be.

But my work and aim is, according to the duty of my place, and what this Text doth necessarily injoyn me to do, is, in this usurping age, to give you a stay to prevent you from being misled, by giving you a little light into this now usual Question.

Quest. Whether every gifted brother, (or sister, as some say) that is able to, may not take upon him the pastoral Function or Office of a Minister to the full, and in all things?

Answ. To which I must needs return a Negative out of Ephes. 4.11, to 16. [Page 174]1 Cor. 12.28, 29, 30. God hath set some in the Church; Apostles, Prophets, Teachers, &c. So in that other place, God gave some Apostles, Prophets, Evange­lists, Pastors and Teachers, &c. And for this, be pleased to take the abridgement of some Reasons (of a Reverend Divine Dr. Featly) now with God.

Reas. I. The distinction which God hath made between Priests and People: Numb. 18.20. The Lord said, Thou shalt have no Inheritance, &c. Hos. 4.4, 9. Strive with the Priest; like Priest, like People. Mal. 2.7. The Priests lips should keep knowledge: Neither is this distinction to be abolished, as that any person gifted to pray and interpret Scripture, may take upon them to expound, preach and dip or baptize at their pleasure. For that distinction was founded in the Law of Nature before the Levitical Law: For Indians, Turks, Heathen Romanes, Brittains and Galls had their (Clergy) Brackmans, Muftees, Flamins and Drui­des amongst them to teach them. We read of Priests in Egypt, Canaan and Midian before the Law, Gen. 47.22. [Page 175] Exod. 2.16. And of Melchizedeck emi­nently, Gen. 14.18.

In the New Testament Christ gave Commission to the Apostles and their Successors. Mat. 28.19. John 20.22. Go ye therefore. The Apostle distinguish­eth evidently betwixt Pastors and Peo­ple, Acts 20.28. Gal. 6.6. Heb. 13.17.

Ap. So that all are not Overseers, Teachers, Rulers and Watchmen over souls.

II. Reas. Because God hath severe­ly punished men for usurping in this case.

1. Korah, &c. Numb. 16.31.

2. Uzza, 2 Sam. 6.7. 1 Chron. 15.13.

3. King Ʋzziah, 2 Chron. 26.21. And though they might have other faults, yet God smote them especially for this: See and consider the several places cited at large.

☞ 1. Korah was ambitious. 2. Ʋzzah was presumptuous. 3. And King Uzzi­ah was proud and impetuous, 2 Chron. 26.16, 19. And these ill qualities did put them on to do so.

Ap. Is it not so with us? Their ends [Page 176]might affright, and be a Terrour to all that imitate, and do the like.

III. All Priests and Ministers must be called thereunto, Heb. 5.4. 1 Tim. 4.14. This doth not attend every man; and this call is either inward, which enableth, Or Outward, which authorizeth to the Fun­ction; and this is either extraordinary, which is not now to be expected, or Or­dinary, by the imposition of hands, and this we must stick to: For no other was heard of (or at least approved of) in the Christian Church for these sixteen hundred years, or thereabout: And if there were no lawful Calling nor Pastors feeding and governing the Church all that time, the visible Church will be al­most invisible: And to say that this is an Antichristian Rite, is injurious, and we desire them to shew us a more warran­table Christian form. None then may prophesie or preach except he be sent, Jer. 14.14. and 27.15. Rom. 10.15. We know no ordinary way but this for so ma­ny years, but these Fanatique Sectaries have no call inward or outward, whatsoe­ver they do conceit of themselves. [Page 177]But with them are many Cistern-cocks without Cisterns full of water, ready to pour out, before any thing be poured into them; More ready to speak than to hear, and to teach what they never learned.

Ap. Thus the unlearned lead the like, the blind lead the blind, as Bernard, and (before him) Jerom complained; and though they can make a shift to discourse an hour or two (by some Crutches) yet they want Tongues to in­terpret, Grammer to expound, Rhetorick to perswade, Logick to divide, and Phi­losophy, and School-Divinity to decide any Controversie: Nor may they plead Inspirations and miraculous gifts, for these have ceased.

Object. But they will plead the Prophe­sie, Joel 2.28. which is fulfilled under the Gospel.

Answ. But there the Prophet speaks not of any ordinary successive personal power to open the kingdom of Heaven, but of an extraordinary mea [...]ure of en­lightning graces and gifts of Tongues, and Miracles as are mentioned, Acts 2.15, [Page 178]16, 17. So St. Peter expounds it.

Ap. Which (I think) they can­not reasonably pretend unto.

Object. 2. And for those places, Col. 3.16 1. Pet. 4.10. Where all are command­ed to teach, instruct, and edifie one another.

Answ. 1. It is granted that all as they are able, and according to their Cal­ling, are to instruct, and do good to o­thers, as full Fountains, Clouds, and Ears of Corn freely impart their Waters, Grains.

But that therefore all have a Pastoral power to dispense the Mysteries of sal­vation, administer the Word and Sa­craments, Non sequitur, it follows not; besides teaching and admonishing is ei­ther,

1. Publick, expounding the Oracles of God, revealing the whole Councel of God to men for their salvation.

2. Private, By catechizing our Fami­lies, conferring with others, repeating what men have learned from the Scri­pture, from other good Books, and good Preachers: advising, encouraging, re­proving, comforting as occasion is. [Page 179]Ap. And is all this nothing to exercise our zeal upon, but that the fire must needs burn besids the hearth, the proper place, and be upon the house top to destroy the whole building.

Object. 3. But Eldad and Medad, Numb. 11.27. prophesied in the camp: Saul also, 1 Sam. 10.9. among the Pro­phets: And Philips daughters, Acts 21.9. prophesied, i.e. did tell things to come by the instinct of the Spirit, not teach in the Church against those prohibitions, 1 Cor. 1434. And Amos a Herds-man: Amos 14.15. And the Lord said to him, Go pro­phesie, &c. Peter and others, Fisher-men, Mat. 4.18. And Paul a Tent-maker did so, Acts 18.3, 4. Ergo Trades-men may preach if they be gifted; but let ours shew such an extraordinary Call, and consider that

Answ. 1. Extraordinary instances must not be brought in as Presidents: For if so, then false Prophets may expect Asses to reprove them, as it befel Balaam, Num. 22.28. and Soldiers may make use of Priests Rams horns to scale Walls in a Siege, as Josh. 6.3. and lamps and pitch­ers [Page 180]to subdue enemies, Judg. 7.16.

2. True predictions of future things, speaking strange tongues which the Speakers never learned, and miracu­lous cures were the wondrous effects of an extraordinary Calling.

Ap. Let our Sectaries shew the like Call, and the fruits thereof, and the Day is theirs; we will yield what they desire, else not.

3. But now none are born Priests or Ministers, but admitted by order to that Office and publick imployment. We condemn not all Trades-men, (eo nomi­ne) from being orderly admitted into the Ministry in some cases. Some mens Parts are too broad for their Callings, and some mens Callings for their Parts. Parents are sometimes mistaken in the Genius of their Children, and sometimes at first do place out their Children, and dispose them to what proves not to be suitable with them.

☞ These Children dislike, betake themselves to learn and study; then are approved, and orderly admitted; such we condemn not, but we blame those men.

1. That take upon them the Honour and Office of a Minister and Preacher, not being called thereunto, as was Aa­ron.

2. And despise the regular Ordina­tion of the Church by the imposition of hands.

3. That mangle (instead of handle) the Holy Scriptures with unwashen and unadvised hands.

4. That presume they have those gifts and graces of the spirit, which in­deed they have not.

5. That usurp upon the Place and Function of a Minister of the Gospel, which they are very unfit for.

6. That undervalue the cure of souls, which is ars artium, saith Gregory, a marvellous piece of skil and wisdom.

7. Which cross the grave and serious Question of the Apostle, 2 Cor. 2.16. But now who are not sufficient? Me­chanicks are able Minsters, and dare ex­ercise (ut dicunt, per famam & populum) in great Assemblies, to the great disho­nour of God, prophanation of his Or­dinances, and scandal of reformed Churches.

☞ The good Lord rectifie these things, that we may be compleatly shod with the preparation of the Gos­pel of Peace, Amen.

The Apostle (you know) is instruct­ing us concerning the spiritual Warfare of a Christian.

In which you have the War and the Weapons, or the Ability and Art where­with the War is managed, Verses 10, 11, 12, 13. The Armour with which the Conflict and Combate of the same is acted and performed, Vers. 14, 15, 16, 17, 18.

The parts or pieces of this Armour are seven: 1. a Belt. 2. a Breast-plate. 3. Shooes. 4. a Shield. 5. an Helmet. 6. a Sword. 7. Frayer and Supplication.

Ap. Of the first three I have spoken, and you know how ill this Girdle of Truth doth agree with Falshood, and this Breast-plate of Righteousness with the Unrighteousness of men, and this preparation of Shooes to profess, practise and preach the Gospel, doth suit with meer formal Professors, and presump­tuous intruding Preachers.

☞ I do now proceed to the fourth particular, viz. A Shield or Buckler, which stands in the midst of the rest, like the tree of life in the midst of the Garden, Gen. 2.9. or a mighty Champion in the midst of an Army, which is ushered in with a Preface, Above all, or principal­ly put off with the Praise and Eulogy of admirable and wonderful effects, viz. wherewith ye shall be able to quench, &c.

Exp. In the words are little difficulty, yet accept of this Explication.

1. Above all, i.e. in our account or e­steem: Whatsoever other Armour de­fensive or offensive we have or want, let us be sure we want not this.

2. Above or over all in the first place, and principally in reference to all the whole man, whom it is ready to defend in every part, or all the rest of the Ar­mour, of all which it is both defensive of all our other Armour, all which the Shield or Buckler is ready to save from harm: and comprehensive of all the rest, for that it is impossible to be arm­ed her with, without Truth and Righte­ousness, and the profession and practise [Page 184]of the Gospel, or without hope of sal­vation; of which it is the substance and evidence; or the Word of God, by which it cometh, or Prayer which it produceth to perfection; So as that if we have true Faith, we have all these in some proportion, though each of them also have their proper place in our de­fence, and do mutually concur with this, and not one of them can be in sincerity without this Faith.

2. Taking the shield or Buckler, you may note, that these two words are promis­cuously and indifferently used one for ano­ther: for the substance, shape, Dimensions, and use of them with horse and Foot, I might acquaint you out of Polysbius, Li­vy, and other Authors, vid. Mat. Mart. p. 35 15, 35 16.

☞ But to let that pass, they were Weapons of special defence and use in war, and they were made of Gold, 1 Kings 10.17. by Solomon. or Brass, 1 King. 14.27 as by Reheboam; or Wood, 1 Chron. 12.8. wrought by some artificial work­man to the use and purpose before named: and the word Shield in Scripture [Page 185]is used (properly and figuratively) in a fourfold sense, viz. for a Shield.

1. Artificial, made by man for a de­fence of the body against an enemy, and so had Goliah, 1 Sam. 17.7. and those mentioned, 1 Chron. 12.8. and I think all do easily apprehend this.

2. Political, so Rulers, Magistrates and Governours are styled, Psalm 47.9. Hos. 4.18. signifying that they are, or ought to be for defence and protection of the body politick; not destruction, (like the Rump.)

3. Spiritual, against the Devil, &c. and so it is used in the Text.

4. Divine, and so God himself is a Shield to the godly, To protect them, as, Gen. 15.1. to Abraham. Deut. 33.29. To Israel. Psalm 3.3. and 84.9, 11. To David, and to all that walk uprightly.

3. Of Faith. This is the main grace, the suctject of the Text here compared to a Shield: Of which I shall speak at large, as I handle the main Doctrine of this Verse.

4. Wherewith ye shall be able to quench, i.e. not only to repel and keep off, but [Page 186]also to extinguish, and utterly to destroy all their venemous power of hurting you.

5. All the fiery darts, that is, all the Temptations of the Devil, whereby he doth provoke us to sin, against which we pray in the Lords Prayer: And these are said to be fiery darts and destructive, be­cause if admitted once, and allowed of, they do easily kindle the heart to multitudes of sins, which (like links in a chain) draw in one another successively: and here we might observe by the way.

Doct. Satan hath his fiery darts to do us mischief with.

Quest. If any do enquire what these fie­ry darts are, I answer.

Answ. Concupiscence and evil Lusts which do kindle the soul with Covetous­ness, Ambition, Self-seeking, Revenge, &c. As also all Incentives to sin, and dangerous temptations of incredulity, distrust, despair; all which I may meet with in the main point, and now pass them.

6. Of the wicked, or that wicked one, i. e. of Satan, and his instruments, [Page 187]wicked men, habits of sin, corruption of heart, &c.

These things premised, and the Text thus explained, it doth afford us,

Doct. Faith is a Christians Shield (or Buckler) to withstand, repel, and extinguish all the fiery darts, and destructive tempta­tions and seducements of the Devil, Ergo we are commanded to resist him here­with, and we have a promise of Con­quest, for he will flee, if we give no place to him. So also for the world. This is the Victory, &c. and this we may the more easily be perswaded of, if we consi­der,

1. The promises of God made to Be­lievers, which are abundant.

2. The Grace of Faith (this Shield) in it self, which is evidence of our son­ship, union to Christ, as the Anchor, &c. to the Root, Foundation, Head.

3. That it justifieth us, by possessing us of Christ, of his Riches and Merits, Rom. 3.28. and 5.1. as in marriage a woman possessing the mans means; and here you are to consider, what Ju­stification is, and how by faith we do [Page 188]obtain it: Of which see my Notes at large on Rom. 13.11. only thus here, Ju­stification is an act of Gods imputing Christs Righteousness to a believing sinner, absol­ving him from sin, accepting him as righte­ous in Christ, and as an Heir of Eternal life; Bishop Downam de Just. l. 2.1. Papists make Justification Justification, and so confound Justification and Sanctificati­on, whereas the Hebrew Hitzdik, and the Greek [...] are verba fo­rensia judicial words taken from Courts of Justice, and do not signifie to make just, but to absolve: See Proverbs 17.15. Isa. 5 23. Marzdik. Rom. 3.24, 26, 28, 30. By Faith in Christ only we are justified: we exclude not God the Author, nor the Holy Ghost and Ministers, the Work­ers, nor good Works, the evidence of Ju­stification: But that as the matter, no­thing but Christ and his Righteousness, which is the Object of Faith, doth justifie, Ergo, we say, Fides sola justificat, oculus solus vidit, as the only instruments to ap­prehend the Object, but not Solitaria, so­lo is joyn'd with the Predicat, justificat, & solus, sed non separatus ab anima, cere­bro, &c.

4. Faith gives Assurance, Heb. 10.22. as to Job, David, Hezekiah, Paul: where yet note that the,

1 Acts of Faith are, 1. Direct. 2. Reflect.

2. Courts in which Pardon is sealed, 1. In Heaven. 2. In Conscience.

3 Assurance is either of, 1. Adhe­rence. 2. In Evidence.

5 Faith sanctifieth and purifieth the heart, Acts 15.9. Purifie, &c. Gal. 2.20. Christs lives in us, Col. 2.12. Risen with Christ by faith.

An heavenly Conversation here, is a good evidence of a heavenly condition hereafter, as the Spirit put into upon Saul, David, Jehu, were a good earnest of the future dignity of a Kingdom which befel them.

6. And lastly Faith is an evidence of heaven, and all good hoped for, Heb. 11.1. Hab. 2.4. Ephes. 2.8. Ye are saved. 1 Pet. 1.9. Receiving the end of your faith, the salvation of your souls.

Ap Now sum up all these together, and apply them to the point, then that Faith, (this Shield) by which we have [Page 190]Son-ship, Union with Christ, Justifica­tion, Assurance, Sanctification and Sal­vation, doth evidently conclude a full and final Conquest over all the fiery darts and destructive temptations of the wick­ed, and so you may add them all as an Illustration of the Reason (annexed in this Text-in the praise of this Faith) drawn from the admirable and wonder­ful effects of the same, viz. In quench­ing all the fiery darts.

Quest. If any ask how these darts can be thus quenched, I answer.

Answ. By Faith I have interest into all the promises of God to Believers, I am his Son, I have Union with Christ, am justified by his Righteousness, have Assurance of his Favour, am sanctified by his Grace, and have evidence of hea­ven, and final Salvation. Now apply these to any Dart or Temptation, and re­sist them with these, and say to Satan, &c. Should I yield to be or do what thou sug­gest, to defile and undo my self with wicked lustss, forfeit all my honour and happiness for thy transitory pleasures, profits and prefer­ments.

And say in this case, as the Lord Jesus our Saviour said to the Devil upon his great proffer of the power and glo­ry of all the Kingdoms of the world, Mat. 4.10. Luke 4.8. [...], Abi, abscede retro me, Satana. Ari­as Montan. Get thee hence, depart, avoid, be gone, I defie thee in such a case as this; then draw the sword of the Spirit upon him, and adjoyn Supplications and Prayer to God to defend thee, and to subdue him under thy feet.

Ap. Thus resist, and he will flee, and thou shalt conquer: Thus you see how you may improve this Shield of Faith to quench the fiery darts of the wicked in every kind: I have done with the proof of the point, I do now descend to Use.

Uses of this point are of Reproof, Ex­amination and Comfort.

I. The first Use is of Reproof and Ter­rour to all that want this shield, or neglect it either in defect or excess, either by Unbelief or Presumption. 1. Ʋnbelief is a sin against Faith in the way of defect; and Ʋnbelievers are such as either know not the Word of God through igno­rance [Page 192]and want of the means of Faith, as Pagans, Psalm 147.19, 20. which yet excuseth them not, but a tanto, John 15.22. Or Obstinacy and Wilfulness against means, as many Christians, 2 Pet. 3.5. And this is the mother of Errours and Heresies. Know, but acknowledge not the Truth of it, as Atheists, Epicures. Know, and acknowledge, but appy not Threatnings, Precepts, Promises, &c. to themselves, nor do conform to it. Men are moved with nothing to be, and do as they should: Men are apt to except a­gainst the Preacher, who must speak by Rule, but are not so apt to submit to the Word, which will find out mens faults, and discover their obliquities, do what they can.

Rep. This piece of Armour is usher'd in with a Preface, and put off with sin­gular praise of the admirable effects.

1. Above all in our esteem, principal­ly in reference to the whole man: All our other Armour, of all which, it is de­fensive and comprehensive.

2. The Shield: a shield is either arti­ficial, political, spiritual or divine, viz. God himself.

3. Quench, i.e. extinguish and ut­terly destroy.

4. All the fiery darts, i.e. Temptati­ons, Lusts, Incentives, &c.

5. Of the wicked, i.e. of Satan and all his Instruments.

Doct. Faith is the Christians Shield to repel the darts of the Devil: Reasons from Promises, and in it self, by which we have Son-ship, Union, Justification, Assurance, Sanctification, and Evidence of Heaven, and all future good.

Ap. Apply these to every dart.

Use I. The first Use of Reproof is to Unbelievers who want this Shield: these either know not, or acknowledge not, or apply not the word, nor conform to it: Many are guilty of this, and this is a grievous sin: for it,

1. Hinders the Word of God, and works of Christ, &c. Heb. 4.1.

2. Defiles all in us and to us, Titus 1.15.

3. Makes that we cannot please God, Heb. 11.6.

4. But depart from God. Infidelity is the ground and fountain of all diso­bedience, [Page 194]bedience, Heb. 3.12.

5. And persecute his servants, as Acts 14.2. the Jews did.

God taxeth it in the Jews that believed not his Word, Psalm 106.24. Christ upbraideth it, Mat. 8.26. And as the Jews entred into Canaan, but were bro­ken off, so God will punish it with his absence, and with torments, John 3.18. Luke 12.46.

Eve, and the old World, Lots sons, Egyptians, Israelites, were all undone by it.

☞ If we were but almost perswaded, as ( Acts 26.28.) he to be Christian; and did we thereupon cry as he, Mark 9.24. Help mine unbelief, there were hope of us, that we might become Be­lievers, but whilst the Thief and three thousand were so soon converted, we do still remain in unbelief.

Gutta cavat lapidem, vel vi, vel saepe cadendo.

Ap. But neither force nor frequency of the Word prevail with us: and hardness of heart through unbelief will bring destruction.

Thus you know who are Unbelievers, what Unbelief is, how hainous a sin it is in the fruits and effects thereof, and how dreadful in the end and punish­ment of it.

II. This Use doth also reprove all presumptuous persons, that think they have a Buckler, when all proves to be but a shield of painted paper, or fig leaf, which can do us no good in a storm of Temptation, no more than Adam and Eves clothing of fig-leaves could shelter them from the injury of a cold Winter­season, Gen. 3.7. And here likewise we are to consider, What it is, whence it springs, how sinful it is, the fruits of it, and the end of it.

I do now proceed to the last piece of the defensive Armour, which is the fifth in order, viz. The Helmet.

Exp. The words are few and plain, only observe that an Helmet is a piece of Armour fitted for the defence and safe­ry of the head, which we commonly call an Head-piece. Now a Helmet or Head­piece of Armour is either,

1. Artificial, wrought by the hands [Page 196]some skilfulful Work-man, and fitted for the heads defence: They were made antiently of Brass or Copper, since of steel and iron, and that for the hard­ness, soundness and durableness of the mettal, Aes enimest maxime durabile, it will abide blows without yieldance: and with such do soldiers use to arm their heads, as Goliah did, and David assaied, 1 Sam. 7.5, 38.

2. Spiritual, and this is the Helmet in the Text, and this is ascribed to Al­mighty God by the Prophet: He put on Righteousness as a Breast-plate, and an Helmet of Salvation upon his head, &c. Isa. 59.7. Though these things are to be understood far otherwise of God, then of us, (though the Apostle here doth allude unto these terms) for the Prophet there doth describe God as a man of Arms, putting on his Armour, and fitting himself for the performance of some notable Exploits, and great at­chievments; and the meaning is, That God doth undertake the care of his peoples Warfare, in their deliverance from mise­ries, temporal and eternal, and in the sub­version [Page 197]and destruction of their enemies, that his power, justice, regard of his own glory, and tender affection to his people, shall as evidently appear and be seen, as goodly rai­ment, and glistring armour upon the body of one that weareth it, Psalm 93.1. and 94.1, 2. and 98.2.

Ap. And have we no experience of this in our deliverances from the Rump, Lambert, and Sectarian party, and Resti­tution of Government.

But as this Text is applyable to us, so this Helmet doth point and direct us to some particular grace singularly use­ful for us in our Way and War to sal­vation, and this grace is hope of salvati­on, 1 Thes. 5.8.

☞ And this hope of salvation pur­chased by Christ, by whose merits we are saved, and may lift up our selves (heads) as being already victorious in the combate which we are to fight, is as an Helmet of defence and glory to us.

Ap. And in this sense Hope is stiled the Helmet of salvation, both here in the Text, and also in that place, 1 Thes. 5.8. [Page 198]and thus you have the meaning of the words, which being thus understood, gives us this Doctrine, viz. that

A Christians hope is to him an helmet of Salvation: so that as a Soldier doth arm his head with an helmet against cuts and knocks, and other hurts which it may else meet with; so doth a true Christian arm and fence his heart and mind (the principal Essential part of man) against the manifold ( furibundos insultus Diaboli piscator in Isa. 59.7.) furious assaults of the devil. This hope we must take up, and make use of in this Warfare.

☞ Now concerning this Grace of hope, something must be spokon for Explication, Confirmation, and Appli­cation of the point.

Now, 1. for Explication.

Defin. Spes est extensio appetitus in ap­petibile, Aquin. Hope is an extension or inlarging of the desire after something desireable; thus say the Schoolmen: This reacheth hope in the general, and this hope is varied, and may be either good or bad according to the nature of the appetite, and object of the same.

Divines come nearer, and says as Au­gustine, Hope is a desire after something which we do believe we may attain to, or of some excellent good thing (cum fiducia obtinendi) with confidence of obtaining it: and this Object of our Hope is attended with four conditions, viz. That it must be, 1. Bonum. 2. Arduum. 3. Futurum. 4. Possibile. 1. Good. 2. Hard to be gotten. 3. Future, Rom. 8.24. 4. Possi­ble to be attained.

Ap. So that a Christians Hope is a confident expectation of all good hings promised to us both concerning this life, and a better in heavenly glory. 1 Cor. 15.19. If in this life only we have hope in Christ, &c. But we rejoyce in the hope of the glory of God, (i.e.) of the felicity and hap­piness which they shall have in the presence of God, Rom. 5.2. though at present they suffer, and others deride their Exult­ings.

Or, Our hope in God for Salvation and future blessedness, is a Grace infused into our hearts by the holy Ghost, by which we expect all future good things, grace and glory, ( & mitigationem presentis [Page 200]crucis, & liberationem, as also the miti­gation and deliverance from present mi­series and afflictions according to the good counsel and will of God, resting upon the promises of God, and the me­rits of Christ apprehended by faith, Psalm 40, 1. & 52.9. & 130.5, 6, 7, 8. I have waited, and do wait, and yet will still wait for the Lord, more then they that waited for the morning; yea and let all Israel hope in the Lord, for with him is mercy and plenteous Redempti­on, And he shall redeem Israel from all ini­quities and calamities, 1 Pet. 1.13. yea hope to end, for the grace to be brought at the revelation of Jesus Christ. Hopes eyes are upon God the donor and giver. Our salvation, (the ultimus finis) the last and best gift to us. Upon the means con­ducing thereto, as the Auxilia gratiae, the manifold graces by which we do at­tain to salvation and blessedness.

You have heard the Quid sit, what this Hope is, and the definitions of the same both general and special, now for the causes of it.

1. The principal efficient cause is [Page 201]God, who is the giver of every good and perfect gift. He of his abundant Mercy hath begotten us unto a lively hope by the resurrection of Jesus Christ from the dead; to an inheritance incor­ruptible, &c. 1 Pet. 1.3, 4.

2. The instrumental cause is Faith, Heb. 11.1. For hope springs from faith, as a branch from the root.

Ap. For because we believe in him, therefore we hope for all good from him.

3. The impulsive or moving cause of our Hope is, the manifold goodness and free benefits of God to his people, and the former favours to them, and to our selves, of which we have had so great experience.

He that hath formerly drank at a plentiful spring, will still hope to speed well there, when he hath occasion and stands in need of supply of water, and so may we here for support and suc­cour.

4. The final cause or end of our Hope. 1. The Glory of God, in whom we place our hope, that must be pro­moted [Page 202]by us, and exalted for his mercy and grace, Isa. 30.18, 19.2. Our own salvation and blessedness, for which we hope and wait upon him, Ibid. Isa. 30.18, 19. 1 Thes. 5.8. and thus for the causes of hope.

3. The Subject of it is a true Christi­an, and only such as are so: it is spes piorum, the hope of the godly, not of the wicked, living simpliciter, dead, Rev. 6.9, 10, 11.

4. The seat of it is the heart, which is sedes Affectum, the seat of the Affecti­ons, not so much of the sensitive, as of the intellective part: of the Will espe­cially, which is sometimes called Ap­petitus mentis, the souls appetite, Pol. Syn­tag. 598.

5. The place of it is most properly, & simpliciter, the earth, and those that are living both in soul and body in this world, who hope for many things in heaven, there is only the hope of resur­rection of the body to immortal glory, &c. then there it will cease, and the compleating of all divine promises to the Church and people of God, as [Page 203] Rev. 6.9, 10, 11. then it ceaseth. In hell there can be no hope of any good to all eternity, to those damned souls chain'd and bound up to everlastling misery.

6. The Object of it is first and prin­cipally the Lord, Psalm 33.22. and 38.13. As we hope in him, so we expect mercy, &c. from him. His Mercy, Psalm 33.18. and 147.11. Gods eye and pleasure is on such as hope so. His Word, Psalm 119.81. and 38.15. Else David had fainted. And Jesus Christ his son, 1 Cor. 15.19. If in this life, and then in subserven­cy.

All the benefits of God promised to us, and particularly Beneficia, Veniae, Gratiae, Gloriae, of pardon of all our sins for the merits sake of Christ, 2 Cor. 3.1, 2. being freed from the ministration of death by the Law. Grace, and all the bene­fits spiritual and corporal usually con­ferred upon men in that state, Psal. 25.3.11. Hab. 2.3. wait for it, (though it tar­ry) etiamsi supra natura essent, Rom. 4.18. Glory in a joyful resurrection, and in the state of glory, Acts 2.26, 27, 28. and 23.6. and 24.5. Rom. 5.2. Tit. 3.7.

7. The Adjuncts of it are. 1. A pre­paration of Mind, 1 Pet. 1.13. 1 John 3.3. He that hath this hope purifieth himself. 2. A holy Life. 3. Perseverance to the end, till the revelation of Christ, then it shall cease. 4. Assurance, and this ariseth from, and is grounded upon the truth of Gods promises, the merits of Christ, the effectual omnipotence of God that promiseth good, to perform whatsoever he hath promised, whereas mens promises, merits, and power of performance is as nothing.

8. The effects of Hope are many, for it makes men,

1. The more godly.

2. To think (humiliter) lowly of them­selves, and sublimiter, highly of God, upon whom the hopeful man doth wholly de­pend.

3. To renounce our own merits, and to rest only upon free grace.

4. Assurance of future good by the mercy of God, and merits of Christ only.

5. Perseverance in our duty to God and man.

9. Patience and joy in Afflictions, Rom. 12.2.

9. In quibus conveniunt & differunt fi­des & spes, the agreement and difference betwixt Faith and hope.

Now concerning this ninth particularr, consider, that,

1. Saving faith and hope do agree in the common efficient cause of them both, viz. The holy Ghost, for it is he that infu­seth both into our hearts, adjoyning cer­tainty and assurance, for each of them gives us the like assurance.

2. But the difference between them,

1. Faith begetteth Hope, and so is before it; but hope comes after, and is an individual companion of Faith.

2. Faith is perswaded that God spake truth: hope waits the occasion of time when God will discover it.

3. Faith is perswaded of the Truth of God, who can neither lye nor deceive, &c. and of all his Promises, hope expects pa­tiently the performance of them, and that God will effect them.

4. Faith believes that God is our Fa­ther, Hope expects that he will repre­present himself to us accordingly.

5: Faith represents future things as present Hope waits for. Then

6. Faith believes that Eternal Life is given us, Hope waits till it come, and be revealed to us.

7. Faith is the foundation, and Hope resteth upon it.

8. Faith sustains feeds, and sup­plyes Hope: for we cannot hope to have any thing from God, except we believe his Promises; and Hope by patient wait­ing, strengthens the weakness of our Faith, if that fail not.

10. The Opposites are Doubt, Despair, hope in the Creature, and humane inventi­ons, and all the vain hopes of evil men in, and for evil things.

Thus you have the , 1. Definitions. 2. Causes. 3. Subject. 4. Seat. 5. Place. 6. Object. 7. Adjuncts. 8. Effects. 9. The difference betwixt Faith and Hope, &c. and 10. Opposites of this Grace of hope, the helmet of salvation.

And thus much shall suffice for the explication of the point.

2. Now I descend to the second parti­cular propounded, viz. The confirmation of the point.

I. It is frequently commanded in [Page 207]Scripture, Psalm 130.7, 8. Let Israel hope in the Lord, with him is mercy: I need not multiply Scriptures.

II. It is highly commended.

1. Good, 2 Thes. 2.16. 2. Blessed, Tit. 2.13.3. Lively, 1 Pet. 1.3.4. Sure & sted­fast, Heb. 6.19.5. And by it we are saved, Rom. 8.24. because hope is necessarily joyned with faith.

For we believe what we are not in possession of, but hope expecteth the per­formance in due time, so that it continues with us, till we have happiness in hand; and then hope endeth in fruition, and there determineth and ceaseth: Thus it brings us to heaven, Ergo, we are said, To be saved by it.

III. And eminently compared for its fur­ther commendation.

1. As here, to an Helmet, for dura­bleness and defence it fails us not.

2. To an Anchor, Heb. 6.19. for its usefulness in storms, and in the most trou­ble some times.

To a Staff, to lean and rest upon in our pilgrimage here, Psalm 33.22. Isa. 50.10. Stay upon his God.

IV. And for instances.

1. Abraham above hope, Rom. 4.18.

2. David, all along in the Psalms.

3. The faithful in death, Prov. 14.32. Isa. 25.9. Jer. 14.22. Rom. 5.2.

4. Joseph of Arimathea, Luke 23.51. for the kingdom of God.

5. The Disciples, Luke 24.21.

6. St. Paul of the Resurrection, &c. Acts 23.6. and 28.20, &c.

7. And the Thessalonians, 1 Thes. 1.3. with patience of hope.

Now as we have the Commands, Com­mendations, Comparisons, and divers in­stances of Scripture, so we might raise divers Reasons and Arguments out of the Scriptures already cited further to ac­quaint us, why we should take this hel­met of salvation; and thus, hope in the Lord, and persist therein.

V. And these reasons do arise in re­spect of,

1. God himself, because he is our help and Shield, He that plucks our feet out of the Net, Psalm 25.15. and 33.20. and because with him is Mercy, and plentiful redemption, Psalm 130.7, 8.

2. Our selves, because hope in God never shames men, Rom. 5.5. (i.e) Non frustratur sperantes, hope in other things often doth, and we gain much by it; for we renew our strength, and become indefa­tigable, Isa. 40.31.

3. From the perseverance and conti­nuance in hope in it self; for we ought to persist and continue therein to the end, because the grace and benefit to be broughtto us, is so great, 1 Pet. 1.13. because the whole world hopes for a Restauration, much more reason have we, Rom. 8.19. to 26.

You have heard the point from this piece of Armour, viz.

Doct. A Christians hope of salvation is to him an helmet, which he must take, and make use of in his spiritual Warfare. This point you have heard explicated, confir­med.

Now I do proceed to improve and make use of it.

3. I do now descend to the third parti­cular propounded, viz. the Uses.

I. Use is of Reproof to those that [Page 210]hope not as they ought to do.

1. Doubtful persons, that fear God will not defend, nor deliver them in time of temptation, nor bestow eter­nal life upon them: True it is, that in us there is cause enough to doubt, when we consider our sins; but let us bewail this, and our Confidence may be in God.

2. Despairful people, that apprehend their sins to be greater than mercy can pardon: Gen. 4.13. Thus did Cain; so those that had no hope, 1 Thes. 4.13. This is a great sin: Of this see my Notes.

3. Those that hope in the creature, as too many do. See my Notes of trust in God, or In humane inventions and forged tales, as poor superstitious persons and Papists do, who place their hope in the Saints departed, and in their Reliques, in Bulls, Pardons and Indulgencies of the Pope; in Vows and Pilgrimages, and a thousand other Ceremonious Observations. Or in their own merits.

4. This Use doth justly reprove and condemn the vain hope of evil men, in, [Page 211]and after evil things: We are here in a Labyrinth, a Maze, an inextricable way: It were endless to speak of the vanity of mens hopes: Take but a few Instances.

1. Balaam (no doubt) hoped to en­rich and advance himself by the wages of unrighteousness, according to Balacks pro­mise, Numb. 22.17.2 Pet. 2.15. but it proved otherwise.

2. And bloody Abimeleck, by the slaughter of his Brethren, made himself a King; but you know what his End was, Judg. 9.5, 6.

3. Ahab hoped to compass Naboths vineyard to enlarge his Homestal, and to hold it also when he had gotten it, he did so, but he had and held it with a vengeance, 1 King. 21.

4. Zimri (no doubt) when he had slain his Mr. Elah King of Israel, and reigned in his stead, hoped he had been safe enough, but Omri brought him to a desparate end, 1 Kings 16.9, 10, 16, to 21. 2 Kings 9.31. Had Zimri peace?

5. Athaliah hoped that she had se­cured the Kingdom to her self by the slaughter of the Seed Royal, but she [Page 212]found it otherwise, 2 Kings 11.1.

6. Sennacheribs huge Army could not compass their design, but were miserab­ly destroyed, no doubt, he hoped other­wise, 2 Kings 18.19.

7. Israels hope in Egypt never did them good, Isa. 30.2, 11, to 15.

8. And those that had made a Cove­nant with death and hell, hoped that all would be well enough with them, but they were disappointed, Isa. 28.15. to 20.

9. Those Husbandmen, Mat. 21.33, to 42. and Luke 20.9, to 17. They slew the Heir, and did seize upon his inheritance, hoped that they had much advantaged (when they undid) themselves thereby. Why should I be endless in Instances that are innumerable?

Ap. All those hopes vanish and perish, and no marvel, for God hath spoken it, The Hypocrites hope shall perish, and, Job 8.13, 14, 15. be as a Spiders web; his house shall not stand, &c. but be as a dying man giving up the Ghost, Job 11.20. For God destroyes such hope, Job 14.19.

Quest. So that we may ask the Que­stion, [Page 213](as Job. 27.8.) What is the Hope, &c. though he had gained, when God takes away his soul?

Answ. Sure when death comes, The hope of unjust men perisheth, Prov. 11.7, 23. and ends in wrath. Psalm 112.10. The wicked shall see, and grieve, and perish, and melt away; the desire (or Hope) of the wicked shall perish. Such hopes are like dust or chaff, fome or thin froth, smoak that is soon dispersed, or a Guest that stays but a day, saith the wise man, Eccles. 5.14. Or like an unfaithful man in time of Trouble, a broken tooth, and a foot out of joynt; Prov. 25.19. saith Solomon.

Ap. Should I bring these things down to our times, when should I end, and conclude this Subject! For how many did hope, that upon the death of the late King, both Name and Thing, King and King-ship hath been dead for ever; and that either Anarchy or Tyranny, Stra­tocracy or Oligarchy, &c. viz. the Rump, should have domineered over us for ever! And that King, Kingdom, Settle­ment, or Free Parliament conducing there­to, should never have appeared more! [Page 214]Others had better hopes, and now God hath decided the business.

You know the point from this helmet of salvation, viz.

Doct. A Christians hope of salvation is to him an helmet, which he must take, and make use in this spiritual Warfare: This hath been explicated, confirmed, and applyed in part. The first Use did re­prove doubtful and despairful persons. The second, Those that hope in the Creature, in humane inventions, or in their own Merits. And thirdly, The vain hopes of evil men, in, and after vain or evil things. Instances of which are innumerable.

1. Balaam. 2. Abimeleck. 3. Ahab. 4. Zimri. 5. Athaliah. 6. Sennacherib. 7. Israel hoping in Egypt. 8. Those Cove­nanters with death and hell. And, 9. Those Husbandmen in the Gospel, who slew the Heir, and did seize upon his inheritance, hoping they had much advantaged themselves thereby, Mat. 21. whereas indeed they utterly undid themselves by so doing, as it is evident to this day, (1600. years since.)

These nine Instances were propound­ed [Page 215]unto you, with a brief Application to these times, and expression of the righ­teous Judgements of God against such sinful and ungodly hopes.

Thus far I have proceeded: I do now descend to the Uses of Examination and Exhortation, which you may conjoyn to­gether for brevity sake.

The second and third Use of Exami­nation and Exhortation, is A Christians hope of salvation, a helmet; then try, and examine your selves what Use you make of it. You have heard it opened in the Causes and Effects of it, &c.

1. Now do you importune God much for this Grace of Hope, he is the Donor of this, and every perfect gift; He is the Fountain of all good, and to him we must have recourse.

2. How do we cherish Faith, the Root, and Instrumental cause of this. Faith is a principal grace, as you have heard: Then use all means to strengthen it, and starve it not.

3. Doth our hope of salvation make us act the more strenuously and vigo­rously: For the, 1. Glory of God, from [Page 216]whom we expect salvation, according to what we pray for, ( Orat. Dom. Pet. 1.) hollowed be thy Name; Glorifie him in all things.

Ap. How can we hope for such honour from him, whom we wilfully dishonour daily! Be you exhorted and perswaded to mend what is amiss in this particular. 2. And for our own Salvation in the way of it, and in the pursuit of whatso­ever may further the same.

Ap. These are the final causes and ends of your hope; do you answer them.

4. Hope, it is Spes piorum, and is ap­propriated only to the godly; See that you be such, these are the proper Bot­tles fit for such Wine: The wicked have no hope, being without God in the world, Ephes. 2.12. 1 Thes. 4.13.

5. What are the Objects of our hope? Is our hope fixed upon God, Christ, his Word, and his Mercy, Goodness, and the manifold benefits (Veniae, Gratiae, Gloriae) of Pardon, Grace, and Glory, the fruits of his Mercy, and the streams of that fountain of living water: For the Mercies of God fail not.

Ap. Do we esteem the fruition of these the greatest Blessings: or is our hope set upon the world, the pleasures, profits, and preferments of the same.

1. Sensual, and sinful pleasures are as much as some ( Epicuri de grege porci, Epicures and others do hope for.

2. With others; Gold is their hope, and gain their godliness. Job 31.24. He did not so: And Mammon their God, Mat. 6.24.

3. And the Glory, Pomp and Preferment of this world, have caused many to fall down, and worship the God of this world: This our Saviour refused.

6. How are our minds prepared, 1 Pet. 1.13. and our lives purified, 1 John 3.3.1. To entertain such a perseverance, as is required of us, viz To hold fast our con­fidence, and rejoycing of hope firm and sted­fast unto the end, Heb. 3.6, 14. And, 2. Such a full assurance of Hope unto the end, as is expected and desired by us, Heb. 6.11. which must be accomplish­ed by diligence, Faith and Patience, not slothfulness.

Ap. We must be at pains to reach this [Page 218]Assurance, and great diligence must be used to keep it free and full, without anxiety and doubting: Let this be your work.

7. What effects have this our hope of salvation wrought and produced in us? Are we hereby taught to be more hea­venly minded? Are our hearts there where our hopes are? And are we more confor­mable to heavenly conditions and qualifi­cations, there is perfect Peace, Ʋnity, Ami­ty, Love and Concord, all in agreement, and one God, and Father over all, who is infinitely good.

Ap. But we on earth have had many Masters, none of the best; and amongst our selves, are full of Fractions and di­visions. Machiavels wicked rule hath had great power, influence and preva­lence with us for many years, viz. Di­vide & impera, which hath been migh­tily acted by a Jesuited party, Divide and Rule. We have more resembled a wil­derness of Bears, and Lions, Wolves and Tigers, rather then a Paradise of God, a place of peace, where the Lion and the Lamb lye down in peace together, [Page 219] Isa. 11.6. to 10. and 65.25. We have broken one anothers heads, and hands, and hearts, and Estates; and how all things have suited with this Helmet of Salvation, I leave to wise, experienced Christians to determine, Tantaene animis coelestibus Irae? Great anger among heavenly minds, was strange to Heathens; The good Lord mend it now among Christians.

2. How much more humble are we then formerly; This is a valley of grace, Capsula virtutum, a Cabinet of vertues; the first step to heaven; to which God gives his grace, and then adds Exaltati­on.

Ap. Yet how few have, and embrace this?

3. How much Self-denial, all in reference to the things of this world, hath this hope wrought in us: Who denys himself the more, in respect of dishonest gain: Or willingly restores things unlawfully gotten. We hope for heaven, yet we would willingly hold the worst gotten goods on earth.

Ap. How these things suit, I know not.

4. What Patience upon earth in bear­ing Afflictions and Injuries? Hath our hope of heaven wrought in us?

5. And lastly, What 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 [Page 222]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 Ʋsurpers: 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 [Page 223]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 [Page 224]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. [Page 225] 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 [Page 226]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 want it, as 1 Sam. 3.1. When there was no open vision: Bonacarendo, &c.

6. Sound; a form of wholesome and healthful words [...], such as con­duce [Page 227]to the health of our souls; 2 Tim. 1.13. rather wholesome then toothsome; healthful than delicates; not tainted with Errour or Heresie, with any false or corrupt Doctrine.

7. It is quick and powerful, and sharp­er then any two-edged sword, &c. Heb: 4.12, 13.

I. Which most properly may be ap­plied to Christ; For he is,

1. Quick, i.e. living, beholding the thoughts and actions of men, to reward them accordingly: To distinguist Christ from Idols, which can see, nor do no­thing, Psalm 115.4.5, 6, 7.

2. Powerful, i. e. omniscient, and able to execute wrath upon the disobe­dient.

3. And sharper then a two-edged sword, which easily enters, and makes way for it felf.

Ap. So Christ (who is omniscient) doth easily enter, see, and search the se­cret thoughts and inventions of the heart; for all things are naked and open unto the eys of him with whom we have to do.

2. This is also appliable to the word of God made known to us in the Scrip­tures; and that in all the fore-named respects: for it also is quick and powerful, and sharper than any sword, and is therefore styled, The rod and spirit of his mouth, Isa. 11.4. wherewith the Lord shall, consume, and slay the wicked as with a sword, sharp and of two edges, as it is in Revel. 1.16. where he speaks of Christ, and his Word to his Church, and to the Nations of the world: And as it is thus applyed to the Word of God, and of Christ made known to the world, so is it also,

3. To the Word of God in the mouths of his Prophets, Apostles ond Ministers. See Isa. 49.2. He, i.e. God hath made my mouth like a sharp sword; (as well as a Rod, as it is called before) where you must consider, that Mouth is put for the Word (of the Prophet) as it is frequent­ly in Scripture: Gen. 45.21. He did, (Numb. 3.16.) according to the mouth, i.e. Commandment of Pharoah. Moses numbred them according to the mouth, i.e. The Word of the Lord, as he was [Page 229]commanded. Consider also,

1. Who it was that made the Pro­phets mouth thus like a sharp sword, it was God the Father, from whom all power is derived and communicated to Christ, Mat. 28.18. It is he only that hath made his word (in the mouths of his Messengers) to be a sword of All­sufficient power, and of admirable ef­ficacy.

2. To what end and purpose their Mouths are made so sharp. I answer, To subdue mens souls to the obedience of it; even as men do subdue Nations by the power of a material sword: so by this spiritual sword, the Lord doth subdue us to the obedience of Christ: And it is so with the mouths of Gods Messengers, if you distinguish of it objective, and have respect to the Objects and Parties whom it doth most concern, to this fur­ther end, viz. either for, 1. Evil and Destruction to the wicked, by denun­ciation and menaces of wrath against such. 2. It is for the good and salvati­on of the godly, by promises of Mercy and Goodness to them.

3. And both these shall be thus effect­ed, and brought to pass, by publishing that Word of God which is by him put into their mouths to these ends; and all this shall as assuredly be fulfilled and effected, as if they had done it them­selves, or had seen it with their eyes.

☞ This is the work of Prophets and Apostles, the Messengers and Ministers of Christ, to do and perform in obedi­ence and subserviency to him; and then they have done their duty: This you may see eminently in the Prophet Jere­my: Jer. 1.9, 10. Behold, saith the Lord, I have put my words in thy mouth: To be as his mouth, Jer. 15.19. To separate the precious from the vile. Note, that God sends no dumb Messengers: And he ap­pointed the Prophet, and did set him over the Nations.

1. For these ends, as above named, to root out, or pluck up, to pull down, and to destroy, as also to build and to plant, Jer. 12. 16, 17.

2. And by the same means before mentioned; See God himself explaining this to the Prophet; Jer. 18.7, 8, 9, 10. [Page 231] If he threaten a Nation, and they repent, then God will repent: And if he make pro­mises to a Nation, and bless them, if they abuse all then, not that God repenteth as man doth through over-sight, or want of fore-cast, or out of sickleness and muta­bility of mind, for such grounds of Repentance are imperfections in man, and cannot befal God, Numb. 23.19. But God is said to repent, when he doth, as men use to do when they repent, 1 Sam. 25. 33, 34. When he revoketh a doom that he had past, and stayeth the execution of a sentence formerly denounced, Gen. 6.6, 7. God repented that he had made man, &c. 1 Sam. 15.11. That he had set up Saul to be King; which doom and sen­tence, as it was denounced, because of mans sin; so it is reversed, when man ceaseth so to do, the end being accom­plished for which it was denounced, viz. that it might not be inflicted, as ver. 7. So that as the School-men say, Repen­tance in man is a change of the mind or Will: But with God, It is the willing of a change, his mind and purpose abiding still the same, as Jer. 20.16.

Reg. Take the Rule, 1. Gods Menaces are denounced with a condition, if not expressed, yet secretly implyed and intended, viz. of Repentance.

2. And his Promises likewise are pro­pounded to people, though in absolute terms, oft-times conceived yet with the like reservation, viz. not to take place, but upon their perseverance in well do­ing, unto whom the same are made, Deut. 28.1, 15. The blessings and curses to the same people; 1 Sam. 2.30. of Elies house, of King Sauls kingdom.

'Thus you have seen this abundantly in the Prophet Jeremy: And for the A­postles, and others, see 2 Cor. 2.15.16, 17. We are a sweet savour of Christ, &c. and 4.7. We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. And 10. 4, 5, 6. The we apons of our Warfare are mighty through God.

☞ See further the praises of this word (This sword of the Spirit) accum­mulated; Psalm 19.7.8, 9. That it is 1. Perfect, converting the souls; 2. Sure, making wise the simple. 3. Right, re­joycing [Page 233]the heart. 4. Pure, enlightning the eyes. 5. Clean, enduring for ever. 6. True and righteous altogether, more desired then gold, sweeter than honey: By these we are warned, and in keeping them is great reward, ver. 10, 11. ejusdem.

2. And the Word of God is usually compared to Seed, Luke 8.5. And James 8.18. Of his own will begat he us, with the word of truth. And it is styled, 1. Pet. 1.23. Incorruptible seed, by which we are born again, even the word of God, which liveth and abideth for every; Thus much shall suffice 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 [Page 235]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 [Page 237]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 [Page 238] 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. [Page 239]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 [Page 240]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 art now hungry, which doth not befall to God, nor the son of God; But I will grant that thou art so, Then turn these stones into bread: for God can change the nature of things at his own plea­sure: But if thou canst not do this, thou art neither God, nor the Son of God.

1. Mark how the devil strikes at the [Page 241]Deity of Christ, and at our Faith, by raising such a doubt.

Answ. But mark now the Answer and Resistance of Christ to this Temp­tation.

1. He doth not say, I am God, and so drive him away.

2. But he takes up the sword of the spi­rit, Deut. 8.3. and therewith drives him away: for having granted that Bread; and bodily food is the usual re­medy against hunger; Yet saith our Sa­viour, There is no necessity for me to do so: For if I be the Son of God, know thou, That God is not bound to support by bread only, as Nature is, and men are by the ordinary way of provision.

Ap. But he hath many other ways and means to sustain and nourish us withall: Though here be no bread, yet know, it is not Bread only, or other or­dinary food that doth nourish any man, but by Gods appointment of it to that end, and blessing upon it; Besides God can support and supply us miraculously, He can nourish us without any food, or put the vertue of food into other things, [Page 242]and can make poyson to be both meat and medicine, Mark 16.18. and Ergo, Ʋpon him will I wait, saith Christ, and so let us do also: Exit Satan, he hath done with this shape, and this Temptation.

2. The Devil acts the part of a seem­ing Saint, a devout Zelot: He will go (next) to the holy City, and try what he can do there; He taketh up Christ, and carrieth him, as Gods Spirit did Philip, Acts 8.39. He caught him away.

Doct. Mark what the Devil can do, if God permit, he can carry away wicked men quick into hell: And wonder not that Christ suffered the Devil to carry him, who suffered his Instruments to crucifie him: When he had brought Christ thither, he sets him upon a Pinacle of the Tem­ple, a place as fit, as dangerous, to serve his turn, to tempt our Saviour.

The City, the Temple, all here mind­ed men of piety, of the true worship of God; and here the Devil will turn De­ceiver; (and because Christ had foil'd him with Scripture before) he will cite Scripture too, and perswade Christ to leap down, upon the Reason alledged in Psalm, Psal. 91.11, 12.

Doct. Note, 1. We must take heed of Temptations in the Church, in holy places, and duties, in great Assemblies, as well as in the Wildernesse.

The Devil did not cast Christ down, but bid him cast himself down.

Doct. Note, 2. The Devil may tempt and perswade to evil, he cannot compel, Hoc tantum pertinet quod egit in principio, Seducere, &c. Iraeneus. The Devil cites Scripture, but withal, he adds and concealeth at his pleasure, ( viz. Cast thy self down, and to keep thee in all thy ways, misinterpreteth, and misap­plieth, averteth all, (as impious He­reticks, his Disciples do) Mendacium ab­scondens per Scripturam, quod faciunt omnes Haeretici, saith Irenaeus.

Note 3. That no Temptation of Satan is more pernicious and dangerous, than that which is coloured with misapplied Scripture, and shew of sanctity; But beware the Devil and his Ministers when they are like Angels of Light, 2 Cor. 11.14, 15.

Ap. Thus the Devil perswaded Christ to tempt God, hoping to find him either to be an Imposter, if he received [Page 244]hurt by the fall, or the Son of God by preserving himself in the fall.

Answ. But mark how Christ (with the same Weapon, this Sword (foils him again, by producing a general pro­hibition that concerneth all men; Deut. 6.16. Ye shall not tempt the Lord, q. d. It becomes none to tempt God, much less him whom I know, (and thou doubtest to be the Son of God.

☞ And then is God tempted, when ordinary means are neglected, besides and against the Counsel and Warrant of Almighty God.

Ap. And so should I do, if (neglect­ing the stairs by which I may descend with safety, I should (Sponte, non jussus a Patre, solum a [...]te provocatus, praecipitem me dare vellem) freely at thy provocati­on without my Fathers command, cast my self down head-long, Exit Satan, the second time.

3. He acts the part of a mighty Mo­narch, and will try what great gifts will do; and they use to do much, Deut. 16.19.

1. He takes him up into an exceeding [Page 245]high mountain; a fit place for ostenta­tion, and to take the prospect and view of many excellent Things.

2. There he shews him all the king­domes of the world, and the glory of them: i.e. The Excellency, Riches, Splendor, Beauty, and whatsoever is admirable in them; and these he pre­sents to Christs sen [...]es, by Vision at least, else he could not do it.

3. All these he impudently claims as his own, and in his power to dispose of, & promiseth to give them all to Christ.

4. His only demand was, Prostratus adora me, do but fall down, and worship me, and all shall be thine.

Ap. A dangerous tentation, and made up of lies and mischief! how th [...]nk you, would such a Promise have prevailed with many a Worldling.

Doct. Note, That the glory of the world is a choice bait of the devil to catch and ensnare mens souls.

But mark how Christ doth answer this his most abominable presumption.

1. To his Person, [...], Abi Satana, Get thee hence Satan, be gone blasphemous [Page 246]Devil; This he spake with such Authority, that he durst stay no longer.

2. Then to his Temptation, he takes up the same Weapon, the Sword of the Spirit, as before, and out of those Scri­ptures, Deut. 6.13. and 10.12, 20. and 13.4. which Christ citeth thus, Thou shalt worship the Lord thy God, and him only shalt thou serve: Thou thinkest that if I do not worship thee, then I am the Son of God: but if I do, then thou knowest I am not the Son of God: Be gone Devil, and know you, that it is an universal Precept and Command up­on every Creature, To give divine honour unto God their Creator.

Ap. Thus the Devil by a threefold Temptation tryes to know who Christ is, whether the Son of God or not; and when all is done, he is forc'd to be gone, as wise as he came to him, without any satisfaction. Thus did he do by Christ, viz. He did act as a friend in the wil­derness, or divine in the Temple, a migh­ty Monarch in the world with great promises, but prevailed not.

Ap. And if he did thus by our Savi­our, what will he not do by us? he will try all his wiles and shapes.

Hence is the great difficulty of our right using, wel [...]ing & arming this wea­pon well against him: For sometimes he acteth as the Prince of Darkness, then as the red Dragon, as an Angel of light, one while he tempteth to desparation, then to presumption, now he frights with Terrours, the frowns of men, loss of preferment; Then with promises of the worlds glory (if you will worship him) and of all desirable things, as he did by our Saviour.

He tryes every way to seduce and de­stroy us; and therefore we had need to learn the use of this Weapon very well, to be ready to repel his manifold and various Temptations: Take therefore the sword of the Spirit, which is the Word of God, to resist the Devil that he may flee from you, Jam. 4.7.

II. The second Enemy to withstand with this Sword of the Spirit, was the sins of great Men. How plain were the Prophets of old with Kings and Princes, [Page 248] Samuel with Saul, Nathan and Gad with David about Bathsheba, and numbring the people; Elijah with Ahab, and with Jehoram also; so also was Micaiah with Ahab, and Jehu with Jehoshaphat for helping Ahab, so Eliazer also for his joyning with Ahaziah, Shemaiah with Rehoboam, and a Prophet with Jerobo­am, and Amos also, Hanam the Seer with Asa, and another Prophet Amaziah, Zechariah, King Joash, and Elisha with choram, Jeremiah with Jehoiakim, and Ezekiel with Zedekiah, and John Baptist with wicked Herod.

Ap. Thus Kings and Princes of old did hear and bear the Rebukes of Pro­phets; and those that did obey and re­form according to their Counsel, did fare the better: And those that resisted and misused the Prophets for their la­bour, did but resist to their own ruine and destruction.

Now the only thing that makes it so difficult to manage this sword against the Mighty, is,

☞ Because they do so harden them­selves against Reproof, and will en­dure [Page 249]no controul. They are strait in Asas fit of anger, 2 Chron. 16. for which he smarted: Or else in Ahabs fu­ry, 1 Kings 22. Or like the Princes in Ieremiah's time, that would never let him be quiet, but vexed him with one thing or other, Ier. 18.18.

3. The Errours, Heresies and evil Opinions of all ages and times; These are another Enemy to be dealt with, with this Weapon: These are those Gordian knots that have always been cut asunder with this sword: For this, peruse the Rise, and Ruine of Errours and Heresies out of the Antients, and so from time to time.

1. Yet these strengthen themselves mightily with that resolution mentioned by Augustine, Nondum persuadebis, etiamsi persuaseris, They will not be converted, though they be sufficiently convinced.

2. They plead the Spirit as much as any, (but without trial) though it be as much of delusion as confusion; of which we have much experience.

3. They cite Scripture (this sword) abundantly, though miserably maimed, [Page 250]perverted, misinterpreted and misappli­ed to that purpose, yet they will not see wherein they fail, though their defects and mistakes be discovered with the clearest eye, and doomed to silence by the most impartial judgement.

☞ But it hath been their usual course to run themselves out of breath in their own endless Mazes, till they fall asun­der, dissolve, and vanish to nothing.

4. The next enemy to encounter with this Sword, is Self-seeking, self-interests, and Unrighteousness of men. This pra­ctise is point-blank opposite and cross to that Grace of Self-denial, so much recommended to us by our Saviour Christ: Luke 9.23. If any man will come after me: and practised by the Worthies of all ages, who have denyed themselves in their own Will, Mind, and sinful Affections.

In the cases of Pleasure, Profit, Honor and Preferment,

1. Thus did Abraham; Gen. 13.8 In his Son, as well as in his seniority, to Lot his Nephew.

2. Moses. Exod. 32.10. When God pro­mised [Page 251]him so, and yet he did prefer the people before himself, chusing affliction, &c. esteem­ing the reproach of Christ, &c.

3. And Iob 1.20. In the loss of all he submits, and blesseth God.

4. Wise Agur, Prov. 30.2. I am more bruitish, &c. and know not.

5. And the three Children, Dan. 3.16. upon the utmost danger.

6. The Prophets, 1 King. 13.7. That the man of God, Jeroboams reward, or Mi­caiah, Ahabs threatnings. Instance in Daniel, Dan. 5.17. whom Belshaz­zars rewards could not divert from right Counsel, vers. 22. Dan. 6.10. Nor fear of Lions from the service of God by prayer.

7. The Apostles, Mat. 19.27. That for­sook all to follow Christ; Take St. Paul for instance: Phil. 3.7. Less then the least of Saints. Gal. 1.16. He conferred not with flesh and blood, &c. Rom. 9.1. He could wish himself accursed, &c. respe­ctive.

8. Yea and Iesus Christ himself, Phil. 2.6. who in the form of God, &c. Mat. 26.39. Not as I will, but as thou wilt, in his Agony.

9. Besides, The Widow of Sarepta, 1 King. 17.12. by her meal and oyl.

10. And Esther the Queen: Esth. 4.16. By her life, if I perish, I perish.

11. The Macedonians: 2 Cor. 8.1. Who beyond their power.

12. And those Hebrews; Heb. 10.34. Who took joyfully the spoiling of their goods: With many others which might be ad­ded to this Roll, Martyrs and Confessors, &c. Who sought not themselves, but the Lord Iesus Christ, and loved not their lives unto the death.

Ap. But, alas for grief, how many of our times have walked quite contrary to this Precept and Practise; who have sought rebelliously after higher places, as Korah, Numb. 16.10. Absalom and Zimri did: with many others. And Bloodily after the life of others, as Saul did, 1 Sam. 20.1. And the Philistims, 2 Sam 5.17. Absalom, 2 Sam. 17.3. And Herod did, Mat. 2.13. And Co­vetously after the Estates of others, as Ahab and Iezabel did.

☞ And by these I mean the Church, and State-Robbers, and Plunder-masters of [Page 253]our times. 1. Who made a Self-deny­ing Ordinance, yet minded and practised nothing less; but acted the contrary. 2. Who did enrich themselves with their own unrighteousness, and the Ruine of the Nation, whilst they pretended no­thing but the Common good, (if you would believe them) and never would have a settlement, but have continued our confusions, to their advantages.

Ap. But now if you draw out this Sword, and whet it against such: These will ward off their blowes, and shel­ter themselves, and say, You aim amiss to strike thus at them, for they are innocent, and their intentions were good, that they had nothing but pay, providence, success, lawful prize, and due rewards for their service. Their drift was to advance the Kingdom and Scepter of Jesus Christ, and to make a thorow reformation, when they acted and effected the deformation of all that is called Good, (Was ever any Nation thus beguiled! &c.)

These are just like those in Jeremiahs time, who pleaded innocence, and called themselves the Temple of the Lord, Jer. 2.35. [Page 254]35. Nothing but innocence and piety, when they were a cage of every unclean and hate­ful bird, Rev. 18.2. A very den of Dra­gons, to say no worse.

5. The last Enemy we have to en­counter with this Falchon, the Sword of the Spirit, is,

☞ The unruly wickedness, and head­strong transgressions of all sorts, especially the Rude multitude, and vulgarity of the peo­ple, this Bellua multorum capitum, multitudes who are called, the beast of the reeds, (Gegnar Ghajath Cannae, (i.) Incre­pa feram Cannae, Ar. Mon.) Rebuke the beast of the reeds, or the company of spear men, the multitude of the bulls, with the calves of the people: Psalm 68.30. Till they submit, &c. and scatter the people that delight in war: Which place is appliable to, 1. An unruly Army, ill set as Lambert was upon bad designs. 2. Or a rude rout of vulgarity, bent and resolved upon any vanity or folly: You shall find them as unteachable and incorrigible as those Dragons amongst Reeds and Rushes in fertile soils, and great plenty of all things, Isa. 35.7. Those Wild Bulls [Page 255]and Calves (Commanders and com­mon Soldiers) here mentioned.

Ap. When multitndes ( Soldiers and others, or both Conjunctim, united toge­ther) are set on mischief like those Ido­laters, Exod. 32.19. which cost three hundred mens lives in one day, they will not only raise uproars and tumults as Demetrius (with such assistance) did at Ephesus about Diana, Acts 19.24. But there is no Action so heathenish or foolish, so barbarous or facinorous, that they will not be ready to act; remem­ber what such did to our Saviour, Mat. 27.20. And what such did in England, Ian. 30. 1648. to King Charles the first, such had need of rebuke, till they sub­mit themselves, and till they be scatter­ed by the hand of God, and of lawful authority.

I am heartily forry that I must con­clude this branch of this Use with an observation of my own experience, which is this, viz.

That I have heard and read many Sermons of these our times: In which if you do well view the subject of the discourse in [Page 256]the Text (under hand) you may per­ceive a Sword, Bright, and brandished, drawn forth glittering and shining; and you would think it would do marvel­lous or wonderful Execution; but when it comes to the upshot, if you observe it, you shall find as well as I, that the Time­serving Preacher hath learned the Art, to make the point of this sword so blunt, and the edge of it so dull, that it shall neither pierce nor cut, neither search nor hurt, no nor give any wound at all (in the sense of the Apostle, Heb. 4.12.) to them that stand in most need of such a scruti­ny. I am not ignorant that there are seve­ral kinds of preaching, viz. That there is a soul-saving, a self-pleasing, and a time­serving, or men-pleasing preaching.

1. The last, viz. The Tim-serving is best accepted; He that can daub with untempered morter, and make pillows for mens elbows; that can cry peace, peace, when there is no peace, and with lies make the heart of the righteous sad, and streng then the hands of the wicked by promi­sing them life, Ezek. 13. The Apostle St Paul did not so, Gal. 1.10.

These are the men that are most accept­ed, whilest they hate him that rebukes or reproves in the gate, and abhor him that speaketh uprightly, Amos 5.10.

2. The second of these, viz. The Self­pleasing-Preacher, who doth improve all his Abilities, Parts, Learning, Reading, Pregnancy of wit, or Elegancy of speech, &c. for oftentation, more then edifica­tion, to set forth himself; such a man is a man of esteem: Though the religious, wise and judicious Auditors can say, That he sought his own glory more then the Glory of God.

☞ This St. Paul did not (though as well able as any) for saith he; 1 Cor. 2.4. My speech and my preaching was not with entising words of mans wisdom, but in demonstration of the Spirit, and of Power.

3. But the first of these three, viz. The Soul-saving Preacher, is the only He that does the work, heals the wound, and effects the cure, though he hath least thanks for his labour, and is worst respe­cted of all the rest.

☞ Yet this is he that hath best studi­ed and learned the Preachers charge, [Page 258]and is most careful to observe the rule of God. Ezek 3.17. Son of man I have made thee a Watchman unto the house of Israel: he hath learned not to be afraid of mens faces, nor dismaid at their words, though they be among briars and thorns, and dwell among Scorpions. Ezek. 2.6. Jer. 1.7. What­soever I command thee, thou shalt speak: This is his practise, and for success and reward he waits upon God.

And if I may out of unfeigned love to you all, and especially to all such as would gladly see the face of our late times, of themselves, and of their own souls (in reference to the Times) in a clear Crystal glass, which will neither flatter you, nor detract from any.

I would recommend the renowned Sermons preached lately before Honou­rable Assemblies, and upon publick oc­casions, by that truly Reverend Dr John Gauden Preacher at the Temple: of whom without prejudice of any others, (whose learned labours I have also read) I will only say (in reference to our late Times) as Solomons mother doth of the vertuous Wife, and that with little variation of [Page 259]the words; Many Preachers have done worthily, but thou surmountest (or excellest) them all, Prov. 31.30.

You have heard the first branch of this Use of Information, informing us how to make use of this sword, by way of offence against our spiritual enemies, viz. against Satan, the sins of great men, Errours and Heresies, the unrighteous­ness of many, and the unruliness of the Multitudes who are set on mischief.

2. I do now descend to the second Branch of this use, which doth inform how this sword is Defensive of our selves.

I. In the very subduing of the ene­mies, this sword doth prove to be defen­sive of our selves. 1. Gideon overcame the Midianites, Judg. 7. 2. And David the Philistines, 2 Sam. 5. 3. Jehoshaphat the Ammonites, 2 Chrou. 20. 4. Asa the Aethiopians, 2 Cron. 14. 5. And the Isra­lites the Canaanites, Num. 11.2.3. All which was done by the Word and Di­rection of the Lord; and by the right use of this Sword of the Spirit, as well as by the material Sword, the very over­throw [Page 260]of their enemies, did produce the safety and preservation of themselves. So also, when all the godly (by the help of God, and this sword of the Spirit, which God hath directed us to make use of to that end) I say, when all godly men do overcome and conquer the flesh, the devil, and the worlds vanities: Even in so doing, they do defend them­selves.

This is the first way in which this Sword doth prove defensive to us.

II. This sword is defensive, in that it doth instruct and furnish every man for his own proper place, calling and im­ployment of what degree soever; This is a teaching sword. 1. Joshua was made a wise and valiant Captain, Josh. 1. 2. Hushai was made a wise Counsellour, and overmatched Achithophel by this. 3. Solomon was made a wise King by this, 1 King. 6.3. 4. And Timothy a wise Di­vine, 1 Tim. 4.18. 5. And the Husband­man is instructed by this, Isa. 28.23. This is a study for all: For Kings. Deut. 17.14, 18, &c. And all others.

Ap. Now the fitter any man is for his [Page 261]own lawful imployment, the safer he is: Diligence in Duty is our safety, and Satan hath the less advantage against us: The Bird upon the wing in flight is safe from Gun-shot, till she stoop to the lure; the Bait laid for her, then she is in danger.

☞ David in his Wars, and Solomon whilest in pious Works of building the Temple, were very right in their way; But when at ease, and out of good imployments, each of them met with a fiery dart of the devil: The first by anothers mans wife, 2 Sam. 11. And the second by a multitude of Wives, 1 King. 11.1. which made a wound, and left a scar, almost in­delible, which before they were free from.

3. It is by the instruction of this sword, the word of God that Kings reign, and Princes decree justice, &c. Prov. 8. That Kingdoms are established and prospered, yea the very foundations of the earth were laid, and the heavens established, and all things governed by this Word: Thit is the best sword of defence for any Countrey, Na­tion or Kingdom, yea, and for the whole world: Where this is wanting, there is [Page 262]no safety, but all goes to wrack; The Na­tions are naked, and exposed to all kind of Trouble, Danger and Destruction, 2 Chron. 15.3, to 7.

☞ In this lies the hope of Englands happiness, and the misery and confusion of Infidels and Indians, through the want of this.

4. It hath a great influence upon life it self: For by it our dayes are prolonged, Deut 32.46 47. And the years of our life increased, Prov. 9. By this our ways are made safe, and our sleep secured, Prov. 3.23, 24. And our life it self is given and defended hereby, Eccles. 7.12. Wisdom is a defence, and money is a defence, but the excellency of knowledge is, That wisdom giveth life to them that have it.

5. By this Sword we do defend our (selves in our) best parts and abilities: For by this our Souls are converted, Un­derstandings enlightned, Thoughts purged, Affections sanctified, Wills confirmed to the Will of God, Memories stored, Con­sciences cleared, Hearts changed, cheared and comforted, which before were as flint or Adamant.

6. With this Sword we defend all our Graces, Faith, Hope, Charity, Patience, Perseverance.

7. With this Sword we do defend our selves from and against Idolatry, Infideli­ty, Heresie; Strange Religions, Mens Tradi­tions, Carnal security, Presumption in iniqui­ty, Desperation of Mercy, Idleness, Evil Company, Pride and vain Glory, all man­ner of ungodliness and wickedness of Con­versation usually practised by men in several kinds, as you may see more at large in Mr. Tho. Becons Book, intituled The Governance of Vertue, printed above an hundred years ago.

2. These things lead me to a second Use of Exhortation: For since this sword of the Spirit is so exceedingly useful, both for offence and defence.

1. Let us be perswaded, to let the Word of God dwell in us richly or plentifully as Col. 3.16.

2. And let us labour to be like Apollo mighty in the Scriptures, Acts 18.24, 28.

3. And to use this sword so well in our several Stations, Vocations and Oc­casions, as that according to our ability [Page 264]and opportunity, we may become in­strumental, that ignorant men may be instructed, disordered men reformed, dull Memories quickned, cold zeal in­flamed, the afflicted comforted, and the distressed relieved, that errour may be convinced, vice corrected, death may be avoided, and life eternal through Christ obtained. In a word, to conclude; by this Word the righteousness of God is revealed, the Church is sanctified, and at last everlastingly saved, and glorified in heaven, so that we may well conclude with the wise man, Prov. 8.34, 35. He is a blessed man that heareth, attendeth upon, and gaineth wisdom by this word: And with the Kingly Prophet his father, Psal. 19.11. That in the keeping (and making a right use of) this word, there is (true true safety, as well as) a great reward.

7. This verse leads me to, and gives us in the last piece, viz. the 7th. of our spiritu­al Armour, wherewith to resist these mighty enemies before cited: And this seventh piece of Armour is propounded last, yet not as the least, and most useless piece of the rest, but of great concern­ment, [Page 265]in reference to all the rest: For we are commanded before; Vers. 10, 11, 13. To be strong in the Lord, to take unto us, and to put on the whole armour of God; and how shall this be done without pray­er to God to help us herein? Besides, how shall we get any good, either in the way of offence or defence by all the former pieces, viz. Truth, Righteousness, Gospel, Faith, Hope, and the sword before named, if God do not furnish us with them, and give us wisdom and strength to make use of them aright, until we have gained the victory: Thefore to all these (to bring up the rear) and also to arm you compleatly, add this seventh and last piece of our spiritual armour, viz. Prayer and Supplication; betwixt which (I think) you need not make use of that nice distinction betwixt them, viz. That Prayer is put for Deprecation of some evil or temptation that it might not overtake us. And Supplication is an earnest request to God for his help and grace against the evil of Temptations that may befal us: 1 Cor. 10.13. There hath no temptation taken you, &c. So Paul [Page 266]did, 2 Cor. 12.8, 9. both the words being promiscuously used, and usually taken for the same thing.

Now this last piece of our armour is both offensive and defensive; it subdues our enemy, and supports our selves; and this Prayer and Supplication, [...], Oratio & Obsecratio, Arias Mont. Thus conjoyned together, do intimate to us the very nature of Adoration, when any one doth humble himself before God, and doth ask any thing of him, and doth imply,

1. An acknowledgement of the Om­nipotency, &c. of God and Christ, and Ergo doth adore and obsecrate him as the only God and Saviour.

2. And of his own Indigence, which sets him upon supplication for help; and this is the first condition of true prayer.

The conditions of Prayer are divers; you have had the first: And,

2. The next is, when you must pray, [...], Always,, (i. e.) in every opportunity, as ost as necessity requires. When Evils and Enemies invade and as­sail vs, we had need fly to God, and have [Page 267]recourse to Christ for help, Psalm 50.15. Call upon me in the day of trouble, I will deliver, Luke 18.1, 7, 8. That men ought alwayes to pray.

Note, That he speaks of free, volunta­ry prayers, and occasional; Not of the ordinary prayers of the Church, or seve­ral Families; nor in favour of them that are ever babling, as the (Euchitae) pray­ing Hereticks, who rejected all Ordinan­ces, Vocations, Alsted. Dr. Sclat. p. 508.

III. Prayer must be in the Spirit, the holy Spirit is the procreant cause of our prayers, and our own spirits must be set to work also: it must not be only with our lips or in Hypocrisie, as they did, Esay 29.13. that drew near God with the mouth, and with lips, &c. but with a faithfull understanding and devout mind, that is, intent upon God, and ap­prehendeth his promises, Est enim spiritus Anima or ationis, ut anima est forma, & vita corporis, corpus sive anima putidum est ca­daver, sic Oratio sine spiritu, Zanchius.

IV. It must be conjoyn'd with vigi­lancy and perseverance, watching there­unto with all perseverance, as Christ [Page 268]saith, Mat. 26.41. Watch and pray, that ye enter not into Temptation. This implies a Fervency, that we be not dull, languid and tyred with praying, but to hold out constantly.

V. It must be accompanied with Charity for others, as well as for our selves: It must be for all Saints, all our fellow-Souldiers militant here on earth, those triumphant in Heaven need them not. These prayers that are charitable and fervent, are very prevalent, Jam. 5.16, 17, 18. the effectual, fervent prayer, &c. Elias is an instance of such prayers.

Note, None are so good, but that they stand in need of prayers. And for Ene­mies, see Mat. 5.44. Luke 6.27, 28. as our Saviour Christ, and Saint Steven the first Martyr, did, Luke 23.34. Acts 7.60.

I. Now if you ask me what prayer is, I answer, Quid sit. Prayer is the Re­quest of a soul lifted up to God, in the Name of Jesus Christ, for something suitable with Gods Will, on the behalf of our selves and others, in assurance to be heard, and accepted by him, and re­turning thanks accordingly for mercies obtained.

2. It is the souls Request to God, for strong desires of heart go for loud cryes in the Eares of Almighty God. Moses did thus at the Red sea, he lift up his heart to God, and the Lord said, Why cryest thou unto me, Exod. 14.15. When Moses spake no word, but in the earnest desire of his heart; So Hannah prayed for a Son, 1 Sam. 1.10, 11, 12, 13. in her heart, though her voyce was not heard, Eli heard her not, but God heard her, and granted her Request, Ver. 19, 20, 26, 27. So Nehemiah (2.4.) did, when he attended at the Table, and it succeeded well, Non vox sed votum, &c.

II. These Requests, Desires, and Liftings up of the heart, must be only to God, Deut. 6.13. You shall worship the Lord your God, and him only shall you serve. And prayer and praise, are a special ser­vice of God, Psalm 50.14, 15. Offer unto God Thanksgiving, &c. and so also, Call upon me (saith God) Not go to Saints and Angels for help, Esay 63.15, 16. Look down from Heaven (saith the Church) doubtlesse thou art our Father, though Abraham be ignorant of us, and [Page 270] Israel acknowledge us not, and in thee only the Fatherlesse findeth mercy, Hos. 14.3. In vain (therefore) it is to pray &c. to Saints and Angels.

III. They must be in the Name of Jesus Christ, (not of the Saints, &c.) John 14.13, 14. and 15, 16. and 16.23, 24, 26. In my name, i. e. Through my Me­diation, for my merit sake, I will do it, i.e. I will hear, and grant your Requests, because I am able to perform it, to whom the Father hath committed all power, Mat. 28.18.

IV. And all must be suitable, and ac­cording to the Will of God, and to his Glory, 1 John 5.14. This is our confidence, that if we ask any thing according to his (not our) will, he heareth us. We must learn of our Master, who said, Luke 22.42. Not my will, but thine be done. And did the same throughout his whole life, John 4.34. and 5 30. and 6.38. And taught us to pray, Thy will be done, Mat. 6.10. Luke 11.2.

V. And all that we thus desire on the behalf of our selves and others, must be with assurance. For he that cometh to [Page 271]God, must believe that he is, and that he is a Rewarder, &c. Heb. 11.6. and this is the ground of our con­fidence, 1 John 5.24. And thus we are to draw near to our High Priest, Jesus Christ with a true heart, in sull assu­rance of Faith, having our hearts sprink­led from an evil conscience, &c. Heb. 10.21.22. We must not be like them, mentioned in James 1.6, 7, 8. wavering, doubtful, and double-minded, &c. so as to question the Attributes of God, and whether he be able to save us, or will do it? Such a doubting excludes Faith and makes us like a wave of the Sea, driven with the wind, tossed and broken to no­thing.

☞ Thus you have heard what prayer is, and the Definition thereof opened to you in the several Branches of it. If you ask, Quotuplex sit? I answer, 1. Mentall only, in the Elevations of the thoughts and desires unto God without voyce, as Moses did, Exod. 14.15. and Nehemiah, Ver. 2, 4. 2. Vocal, when by words we expresse the desires of our hearts. Such was Christs prayer, who in the dayes of [Page 272]his flesh offered up prayers with strong Crying and Tears. Heb. 5.7. 3. Vital (or Real) (say some, Oratio vitalis (which is in a continued good life, Semper orat, qui semper bona facit. Gloss. Good works call for, and procure blessings, as some sinnes cry in the Eares of the Lord. But the Apostle speaks of Prayer, properly so called, which consists in the two former kinds, Neutral, Vocal: There is Vox, san­guis, & Sodomorum, Gen. 4.10. and 18.20. and 19.13. Abels blood, and the sins of Sodom, cryed loud for vengeance.

Now, if the desires be continual, Or we omit no set-times and seasons of prayer; Or pray frequently, as occasions require, or necessary Employments per­mit: Or, without ceasing, i. e. without fainting, Luke 18.1. Or, besides solemn and set-prayers, we make use of Ejacu­lations, darting out our desies unto God, which may be done at any time.

In all these wayes we may be said to pray alwayes, or continually, because, in all this diversity, is no contrariety: and in all these we do lift up our souls, Psalm 25.1. and pour out our hearts like water [Page 273]before the Lord, Jam. 2.19. In simpli­city, and plentifully, as the Clouds do the Rain, or the Springs of water their streams, and that in the Night as well as in the Day, at all times, and upon all oc­casions.

These things premised, lead us to the point of Doctrine, viz.

Doct. True Christians (who are spiri­tual Souldiers in this war) must pray to God frequently and fervently, to Repel (or Re­move) such Evils: and to gain (or obtain) such good things as are necessary for the souls or bodies of our selves, or others.

1. This is frequently commanded us, we have Precepts in abundance. Take a few: Psalm 27.8. and 50.15. When God said, Seek ye my face, Davids heart said, Thy face, O Lord I will seek. It were well if our hearts were in this tune; Call upon me in the day of trouble, Esay 55.6. Seek the Lord, and call upon him while he is near, Mat. 7.7. and 11.28. Ask, and it shall be given you. Come unto me, saith Christ, all ye that labour and are heavy la­den, and I will give you rest. James 5.13, 14, 15, &c. Is any afflicted, let him pray [Page 274]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 [Page 275]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 [Page 276]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 [Page 277]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 [Page 278]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 [Page 280]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 not sanctified to us, how soon are we made worse by them, and are the more exposed to Satans snares and temptations: Thus for temporal blessings, and for spiritual Graces and blessings how many do we want; and are yet wholly without them, besides the use of them all how requisite growth of them, and encrease daily, how necessary? and our perseverance in them, to crown all with comfort, and the effi­cacy of all the means of Salvation, as to our good, and to become a Savour of life un­to life; All is to be had from God, he only opens the heart, Acts 16.14. He did of Lydia, else Paul may plant, 1 Cor. 3.6. but God only gives the encrease. Our Faith is but weak, our Hope but faint, our Obedience imperfect; our resoluti­ons vowes, promises, purposes, how va­riable are they? and how apt to change? the woful experience of many sick per­sons when recovered, and many troubled [Page 281]Consciences, when comforted, who have revolted from all to sin again, doth speak too much to this. 5. And our lives, how short, and how momentary.

5. And lastly, The very shortness of our lives which are but for a moment, and our own inability, as of our selves, to bring any thing to perfection.

All these do call upon us, and invite us earnestly to be importunate with God for his help from above to strengthen, and confirm us.

And since our lives are so short, to pray and do, as Psalm 39.4, 5. Lord make me to know mine end, and the measure of my days. Psalm 90.12. And teach us to num­ber our days that we may apply our hearts un­to wisdom: and may learn of the Apostle to redeem the time, because the days (of our lives) are evil, Ephes. 5.15.

III. Others, whether Friends or Ene­mies.

1. For Friends: How many elected, are yet uncalled; remaining in darkness! How many weaklings are there in the body of Christ, that need thy aid in this kind! And how many fainting under the [Page 282]cross, being feeble-minded and comfort­less: Compassion must move us to do as we are commanded, James 5.14. viz. To pray one for another.

3. And as for Foes, (whether men or devils) we know they are many, and mighty, and crafty, and cruel, violent and insolent, aiming at our destruction: Therefore we had need to pray. Psalm 25.19. Lord consider mine enemies, for they are many, and they hate me with cruel hatred: And deliver us not over unto their Will, for they breath out (nothing but) cruelty, Psalm 27.12..

And thus in respect of our selves and others, there will be everlasting Use of this Armour, and that in several kinds. 1. Prayers or Apprecations for blessings. 2. Supplications or Deprecations against evils, either felt or feared, that they may be prevented or removed. 3. In­tercessions for others. 4. To all which we must add Thanksgiving, in reference to all, as occasion is offered, and success comes in; as they are in part named here in the Text, and all of them con­joyned: 1 Tim. 2.1, 2. In that serious [Page 283]Exhortation of the Apostle, That first of all Supplications, Prayers, Intercessions, and giving of Thanks be made for all men, &c. You have had reasons from God, our selves, and others.

4. Now add a fourth Reason, which is the last, and which ariseth from, or is in respect of the duty of Prayer in it self, and its excellency in the Cause, End and Effects of the same.

1. In the Cause, viz. God himself: It is the Lord that sets us on work to the performance of this duty by Precepts and Promises: And he only doth effect this in us by his holy Spirit. Rom. 8.26, 17. Who helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit it self doth inform, and act us hereunto, and in the duty. And this is very welcome and acceptable to him, which he prefers before other sacrifices, and calls for as for Musick. Can. 2.14. Let me hear thy voice, for it is sweet.

Ap. These are the pleasant harps and sweet perfumes which he delights in, Rev. 5.8. Here be the golden vials full of Odours or Incense; and this must [Page 284]needs be excellent, which hath such ac­ceptance with him.

2. In the End of it, viz. The Honour and Glory of God: He is set up, and magnified in our prayers to him: And in his Answers to us: Prayer gives him the honour of his greatness, and us the experience of his goodness.

3. In the Effects of Prayer, which are marvellous: There is so great an Effi­cacy, and such an invincible force in prayer, that it is said of Prayer thus: Vincit invincibilem, ligat Omnipotentem, it conquers the invincible, and bindeth the Omnipotent; overcoming him that overcometh all things. Do but mark what God saith to Moses: Exod. 32.10. Deut. 9.14. Let me alone (or suffer me) that my wrath may wax hot against them, and that I may consume them.

Quest. Why, what could Moses do to hinder God, or stay his punishment?

Answ. Surely nothing by the pre­vailing of humane force above divine, but by condescending of divine Grace to the desires of the godly: as Gen. 32.24, 25, 26. In Jacobs wrestling by pow­erful [Page 285]prayer, Hos. 12.4. Hence Israel, and the destruction of Sodom, Gen. 19.22. Nothing could be done till Lot was gone: His presence and prayers prevent it.

Ap. Oh how much are the wicked bound to the godly for their company, and the godly to the Lord for his benig­nity, who spares them in such a com­com calamity, as he did Noah before; See Isa. 65.8. As the new wine is found in the Cluster, &c. destroy it not for a blessing is in it, so will I do for my servants sakes, that I may not destroy them all.

1. Prayer is truly styled Consolatio slen­tium, cura dolentium, & Sanitas Aegrote­rum, a comfort for mourners, the joy of the sorrowful, and health for the sick.

2. Prayer hath a faculty of singular prevalency: it is like the gift, which is as a precious stone, (or a stone of grace, Eben-chen, Lapis gratiae, Arias Mont. in the eyes of him that hath it, (whe­ther Giver or Receiver) whether soever it turneth, it prospereth, it maketh room for a man, i. e. It gets him favourable audience, and exalts him to honour, [Page 286] Prov. 17.8. and 18.16. of these we have daily experience: and the like we may say of Prayer, It prospers, it moke room for; and honoureth us.

This piece of Armour is of admira­ble use, viz. Prayer, and that in the way of Offence and Defence.

I. Offence: Of which take a few in­stances; by this it was that,

1. Moses overcame Amalek, Exod. 17.10. to 14.

2. And Israel the Canaanites and Mi­dianites, Judg. 6.7. &c.

3. By this David frustrated the Councel of Achithophel, 2 Sam. 15.31. and 17.23. (so mayest thou of the De­vil against himself) and conquered his enemies often, Psalm 56.9.

4 Abijah Jeroboams mighty Army, 2 Chron. 13. so that five hundred thou­sand chosen men of Israel were slain, vers. 17.

5. And Asa, Zerah the Aethiopian, with his Host of a Million, (2 Chron. 24.9. to the end) and three hundred Chariots.

6. Jehoshaphat the multitude of Moab [Page 287]and Ammon, and that without a blow strucken, 2 Chron. 20.6, 17. or any fight at all.

7. Hezekiah, Sennacherib, and his Assy­rians.

8. And wicked Jehohahaz was reliev. ed by prayer from the cruel oppression of Hazael and the Syrians, 2 Kings 13.3.4, 5.

Ap. There is no way more ready to subdue an enemy, than by prayer to the Almighty.

☞ And without doubt it is as effectu­al against spiritual as corporal enemies.

1. The Devils were cast out in the Gospel, Mat. 17.18, 21. 2. And that Pythoness dispossessed by the Apostle St. Paul, Acts 10.16, 17, 18. 3. And this piece of Armour, viz. Prayer and Sup­plications, is here prescribed against the Wiles, Assauls, and violent temptations of the Devil in every kind, so that the devil hath no weapon so sharp against us, but this is able to break the point, and dull the edge of it, so that it shall not be able to hurt us.

And as it is thus Offensive to an ene [Page 288]my of what sort soever, so it is no less defensive of our selves in many respects. In the very way of Offence it serves for our Defence; For that in the fall of such enemies, when they are brought down, we rise and stand upright, Psalm 20.8.

II. And in the way of Defence, prayer is very prevalent to,

1. Save us from the wrath of God, as in the case of Sodom and Zoar, the Israelites, Exod. 32.

2. Deliver us from the imminent dan­gers, as in the case of Jacob from the wrath, of God, and inveterate malice of Esau, Gen. 32. And the Children from the furnace. Dan 3. Daniel from the Lions den, Dan. 6. Jonah from the Whales belley, Jon. 2. The Apostles from prison, Acts 5.18, 19. Peter, Paul and Silas, Acts 5.18, 19. when fast in the stocks.

3. Supply us in multitudes of Cases, viz. Abraham with a son Isaac, Daniel with wisdom to interpret dreams, Dan. 2. And a revelation of the future times, Dan. 9. Elijah with fire to consume his sa­crifice, 1 Kings 18.38. With water to re­fresh the earth, and change of weather, Jam. [Page 289]5.17, 18, And fire to devour them that came to apprehend him, 2 Kings 1. Elisha with the Spirit of Elijah doubled upon him By this Isaac obtained a Son, viz. Jacob, so Rachel a Ioseph, Anna a Samuel, Manoah a Sampson, Zacharias a Iohn, and Elisha a son for the Shunamite woman. M. An­ton. Emperour, Rain for his Army, per legionem fulminatricem, Alsted. T. cat, p. 731: And Nehemiah with commissi­on for the repair of Jerusalem.

4. Removal of judgement, as by Mo­ses from Israel, Gen. 32. That Prophet, 1 King. 13.4, 6. Amos 4.7, 1, 4, to 7. From Grashoppers and fire. Nineveh from misery and utter destruction, Ionah 3.

5. And lastly, Prayers have been marvellously effectual to the working of wonders and miracles: For by this In­shua stopt the Sun in his course, Iosh. 10. and Isaiah brought the Sun back ten de­grees, 2 King. 20. Sampson had water out of a Jaw-bone to revive his spirits when spent, Iudges 15. to 20. And Samuel procured Thunder and Rain in wheat harvest, 1 Sam. 12.17, 18. Elijah and Elisha raised the dead, viz. the widow [Page 290]of Zareb, and the Shunamites sons, 1 King. 17.17, to 24.2 Kings 4.18. to 38. And Peter and Paul did the like by Dorcas and Eutychus, Acts 9.36. to 42. And our Saviour himself made use of this piece of Armour, when he raised Lazarus fromd eath, Iohn 11.11.

Now if you put all these together, and cast up the sum, viz. Preservation from Gods wrath, Deliverance from dangers, Supplies of blessings, Re­moval of judgements, and manifold wonders wrought and effected by Prayer. You cannot but say that all these tend to the Defence, Support, Encouragement and Security from and against all the fi­ery darts of the devil, and opposition of wicked men, and whosoever it is that doth withstand our souls.

And will you see all these fulfilled in one example, then take the instance of Elisha 2 Kings 6.14, 15. to 19. where for Offence you have an Army smitten with blindness: And for defence an Ar­my of Angels, and heavenly forces dis­covered for the aid of the good Prophet. In which the before named particulars [Page 291]of defence do admirably appear, and all do confirm the conclusion of St. James, Jam. 516. The effectual fervent prayer of a righteous man availeth much.

And thus you have had the Reasons and Arguments of this point, viz.

Doct. That true Christians must pray to God frequently and fervently to repel such evils, and to obtain such good things as are necessary for the souls, or bodies of our selves or others, which is founded upon four Pillars, or such a foundation, which (like a three-fold cord, Eccles. 4.12.) is not quickly broken, viz. In respect of God, our selves, others, and the duty of prayer in it self.

I now descend to Application, and to improve all in the Uses.

Use I. The first Use is of reproof.

1. Such as neglect this duty; Many are so prophane, that they are very like Da­vids Atheistical fool, Psalm 14.1, 4. They do little less than say in their hearts, there is no God, It is no wonder therefore, That they call not upon the Lord, as vers. 4. For he that cometh to, and calls upon God, must believe that he is, &c. Heb. 11.6. Sure [Page 292]men are senseless of their own wants, and Neighbours afflictions, or of him that should help them, or else they would never be so careless in this as ma­ny be. Personal grievances are many, publick calamities have been abundant, and that both in forreign Countries, and in our own land. How hath the Church and State been endangered, and the whole Nation afflicted and oppressed? But where have our Prayers been the while? What help have we contribu­ted this way to their relief? Bewail this neglect; Miseries may be removed, re­medied by Prayer; if not, I am sure, they will be mitigated, sanctified, and sweetned by it: and yet which is worst of all, I fear there are too many, That seldom think or call upon God otherwise, then by cursing and swearing, &c. thereby blaspheming that glorious and dreadful, or fearful name of the Lord thy God; at which name all ought to bow and tremble, Deut. 28.58.

Ap. It is no wonder if to such, all blessings be turned into curses, their table into a snare, &c. Psalm 69.22, &c. 109. [Page 293]The Word of God a savour of death unto death, and the means of salvation, an occasion of their damnation, 2 Cor 2.15, 16.

II. Others there be, who from the decrees, providence, and appointment of God, do argue and dispute against this duty, as in other cases also, viz. of Re­pentance, an holy life, &c. they do to their own destruction; For say they, God hath determined what he will or will not give, to what purpose then should we pray?

Gods ordinary providence and the appointment thereof, do not exclude, but include second causes, as the means of their accomplishment. It is by his ap­pointment that we have life, yet we must make use of food and raiment. That the earth is fruitful; to which there is a concurrence of the stars influence, the heat of the Sun, the moisture of distilling, and refreshing showers.

And this knitting the first and second causes together, is so indissolvable in the appointment of Almighty God, that without them, the effects do not ordina­rily follow.

So our Prayers for Gods blessings, though they be no natural Causes of them, yet they are a means appointed by the Will of God to obtain them: Neither do we pray to alter the disposi­tion of God, but to obtain what he hath ordered to be obtained by the prayers of his servants.

He hath decreed the victory, yet the Soldier must not cast off, or run away from his arms: so in many other cases. Vid. Alsted. Theol. Cat. pag. 727. So in the significationsof Gods secret Will, Precepts and Promises are ever conjoyned together: And if the duty commanded be neglected, the blessing promised is not obtained; See Jer. 18.7, to 11.

Ap. It hath been the practise of the godly, that when they have been most certain of obtaining, they were most instant in praying, Isaac had a seed promised and renewed, yet he prayes, Gen. 25.21. And Elijah knew when rain would come, nevertheless he prayes instantly to obtain it, 1 King. 18 42. So must we also.

God so promiseth his blessings, that [Page 295]he will have them obtained by prayer, that it may not be said of us, as of them, Isa. 4.2. Ye have not, because ye ask not.

Here its true, Spare to speak, and spare to speed.

III. Others neglect this duty out of Conscience and sense of their own vile­ness and unworthiness, and Ergo, dare not presume.

1. But since God hath so honoured us, as to command us, let us not be guilty of unthankfulness and disobedience.

2. And we present not our prayers in our own righteousness, but in his great mercies, Dan. 9.18.

3. And to this end the Lord hath provided us a Mediator, his own Son Jesus, in whom he doth accept our per­sons and prayers.

IV. Others are discouraged, and omit the duty, because of their weakness and coldness in prayer, and want of words to express their desires, &c. I answer, Qui non est hodie, cras minus aptus erit. but sighs & groans are the best R hetorick in prayer, Rom. 8.16. God bears with [Page 296]Solecisms and Barbarisms: Better break the Rules of Grammer, then of the ho­ly Ghost, and his Canon. Weak per­formance is better then whole omission. We know not how God may quicken our dull affections: But we know we have an Advocate with the Father, 1 John 2.1. propitiating for our sins, and imperfections in prayers, Rev. 8.3, 4.

You have heard in the former Use the reproof of such as either neglect or argue against this practise, that out of sense of their own vileness, or fear of their weakness, are beaten off and dis­couraged from the performance of this Duty, and so restrain prayer from be­fore God, as Eliphaz charged Iob, but not truly, Iob 15.4. and with-hold from God this Worship due unto him. These things lead to a second Use of Exhorta­tion.

Use II. This second Use exhorts us to the constant practise and performance of this duty: To which we have so ma­ny precepts, presidents, promises and performances as have been before men­tioned in the proof of the point, and to [Page 297]put on this piece of Armour, to set upon the use of this Excellent Gift, and to exercise this Grace which so much con­cerns us. And to this, I hope, I need not urge many Motives to perswade and ex­cite you, as if you were backward, since all the Reasons before named to confirm the Point, do sufficiently invite us.

Hence Motives arise from the great­nesse, and goodness, and the loving kind­nesse of God, in covenant with us: and Ergo, ready to do us good, were enough, to which you may add this, the necessity of prayer, which in respect of us is abso­lutely necessary ( [...], Simpliciter, & Absolute) as a part of divine Worship due to God from us, In, and after this present Life, for ever, and to all Eter­nity.

II. Our own wants and weaknesse, deficiency and uncertainty of, either ha­ving, or enjoying corporal, temporal, or earthly, or spiritual, supernatural, and heavenly Blessings and Graces, the good things from above, but only according to the good Will of God, and the measure of his gracious Dispensation towards us; [Page 298]besides the manifold fears and feelings of evils, which our short lives are al­wayes obvious to, and never free from. These may very well send us to the foun­tain of all good, the Rock of Ages for our supply, safety and security.

Thus the manifold wants, weaknes­ses, evils and troubles, that we with o­thers have experience of, should be as wings or spurs to our devotions: Hence it is said, precatio sine Malis, est avis sine alis (Alsted. Theol. Cat. p. 728.) We are apt in prosperity to cease our flight, and slack our pace in our prayers, till wing­ed and spur'd on by afflictions: or if we consider others, whether they be Friends, and what need they have of our help this way: Or Foes, and what need we have of help against them: These may well put us to seek ayd from above to help us, both according to our neces­sities.

IV. The duty of prayer in it self, and the excellency of it in the cause, end, and effects.

It is God that sets us on work, he is the Author & Efficient cause; and Christ [Page 299]his Son hath taught us, he is our Tutor herein, and the Holy Ghost doth enable us in the service, and shall we be negli­gent? And if Christ himself was so of­ten in prayer in the dayes of his flesh, & did offer up so many supplications with strong crying & tears, Heb. 5.5, 6, 7. to te­stifie, that God his Father was the Au­thor and Fountain of all good, Mat. 11.25. To obtain of his Father the Fruit and Efficacy of his Ministry, John 17. For strength to undergo his sufferings, and to compleat the work of our Redemption, Luke 22.41. And that by his Example (as well as Precept) he might animate us hereunto, that so we might follow his steps.

Ap. Consider then, if he did thus, who was most holy, had the fulness of the Spirit; how much doth it behoove us, that are poor miserable sinners, that are destitute of all good) but what we have by divine Dispensation (to supplicate earnestly at the Throne of Grace for help and supply in every kind: And since all the most Renowned Worthies in all Ages that ever we Read of, Patri­archs, [Page 300]Prophets, Apostles, &c. were all fre­quent and servent in this Duty; let us then excite our best abilities hereunto: For except we ask as we are command­ed, Mat. 7.7. how can we think to obtain blessings, either corporal or spiritual, earthly or heavenly Mercies, all which are necessary for this present life, and for a better life which is to come. This mo­tive we have from the Cause.

2. From the End of our prayers, viz. the honour and glory of God; sure the com­mon sense of all, as Men or Christians, will send the Creature to the Creator, the Redeemed to the Redeemer; the sanctified and saved ones of the Lord, to the Sanctifier and Saviour of souls, to re­turn (with that Leper) thanks: yea, that honour, praise and glory which is due for so great salvation. This is done best by our prayers and praises. This is the best we can do in the way of Requital in our Requests to him; in asking and pray­ing we do acknowledge, and advance his greatnesse and goodnesse; and in our praises, his Bounty and Grace, who hath respect unto the poverty and necessity of [Page 301]his servants, doth give us his Spirit to help our infirmities, Rom. 8.26. and doth make us sharers in the intercession of Christ, Esay 53.12. Rom. 8.34. Heb. 7.25, 26. by which we have audience and acceptance to our persons & prayers, as if both were qualified with full perfe­ction; and as it is God that put us upon this work of prayer, and we in perform­ing it do aim at the honour and glory of God.

III. So if you have Respect to the effects of faithful prayers: they do (in a sense) overcome the invincible God, and do oversway that power which is unresist­able, as in the case of Jacob with Esau his inveterately hating Brother, Gen. 32. and God had done the like for a filthy Sodom, and her polluted Sisters, had they had but ten righteous persons among them; and Prayer is a piece of Armour of admirable use, both in the way of Of­fence, and subduing our Enemies, whe­ther corporal or spiritual: Of which we have many instances, and of defence, and that divers wayes: It shelters from the wrath of God; it delivers from many [Page 302]dangers; it supplies with blessings of several sorts in many cases; it removeth judgements felt or feared; and it work­eth Wonders many times to the amaze­ment of the Spectators and Observers. Of all which you have many Examples in Scripture, and all which do in a man­ner concenter in the deliverances of Eli­sha from the great Army (or huge Host) of the Syrians: and the extream fury of King Jehoram (the Son of Ahab) who sent a Messenger to cut off the Prophets head, because his wickednesse and abo­minable Idolatry, had provoked God to send a great famine upon Samaria, 2 Kin. 6.14, 15. to 19.

☞ Mark (in this Prophet) how the Messengers of God are lookt upon and dealt with. If there be any evil Occur­rences in a Land or Nation, they are laid in the fault, and must bear all the blame as it befell Elijah before him, 1 Kings 18.17, 18. But from both these great dan­gers, the Lord delivered Elisha, which are accompanied with many Favors: the favour of God; freedom from danger; help from Heaven; fers remov'd; Tyranny (of [Page 303]Jehoram) disappointed, v. 31.32.

☞ All these Motives from God, our selves; others: and the duty of prayer in it self, may abundantly suffice to put us on, and spur us forward to this duty (to which, neverthelesse we are so na­turally backward) and all which I have urged from the Reasons, though in ano­ther way. So that to the Wonders effe­cted by Prayer; I shall only add a Re­markable Example or two, recorded by the Antients in other Histories: the first I shall make use of, is,

1. The Army of Marcus, Aurelius, Antoniinus, Philosophers (a great perse­cutor of Christians in the second Cen­tury) was so distressed five dayes toge­ther for want of water, and otherwise in great danger, being encompassed with their Enemies. A President of the Ar­my acquainted the Anxious Emperor, who was much troubled at these things, that there was nothing which Christians could not obtain of God by prayer; and that in the Army there was a Band of Souldiers, all of them Christians. Here­upon the Emperor requested their pray­ers; [Page 304]which they did speedily perform, and falling down upon their knees, and pouring out their prayers to Christ, upon a sudden a plentiful Rain was sent from Heaven which abundantly refreshed the Army. But (on the other side) it terri­fied their wicked Enemies with Thun­der, Lightning and Hail (ignis specie & similitudine) like fire. Upon this their successe in prayers the Emperour (much amazed, and astonished) did highly ho­nour the Christians, and (in perpetuam rei memoriam) for an everlasting memori­al of the same, he called that Legion ( [...] Fulminatricem) the Thun­dring Legion; and afterwards he wrote an Epistle to the Senate of Rome, to certi­fie the strangenesse of the thing: say­ing, Semel atque se Humi abjicerunt, De­umque precati sunt (quem ego ignorabam) Statim & coelo pluvia delapsa est, &c.) As soon as the Christians did cast them­selves down upon the ground, and pray­ed to that God ( whom I know not, said the Emperour, but am ignorant of) the rain came down abundantly: And hereupon he made, and published Edicts in Favour [Page 305]of the Christians, Alsted. Theol. Cat. p. 731. and Chronolum, p. 179. This befell in the second Century. ( Cirum. annum Dui 170) Sims. pag. 23.

II. The second History that I shall make use of in this kind, Cent. 4. Circ. An. 381. Theodosius (Magnus) the Great, who had occasion to make War twice against ( Regicides shall I call them, or) the Murtherers of good Emperours. The War was against Maximus the Tyrant, and Andragathius the Captain of his Army, who slew Gratianus the Emperour; and then (as it is usual) he usurped the Em­pire of the West, whom having subdued the Emperour prevailed against him. Maximus the Tyrant was justly punish­ed with death; and Andragathius, seeing no way to escape, threw himself head­long into a River, and so desperately ended his wretched (and blood-guilty) Life, Judas-like.

His second War, was against those Rebellious Traytors, Eugenius and Ar­bogastus, who had strangled the good Emperour, Valentinian the second, lying in his bed. In the beginning of his bat­tel [Page 306]against them, the good Emperour The­odosius, was very hardly put to it, or be­stead, at the first; But he had recourse to God by prayer, prayer all the Night ( Ja­cob-like) in which he fought, magis O­rando, quam feriendo, more by prayer then by any other armed power, or For­ces: So, that the Lord sent a mighty tempest of Wind, which blew so vehe­mently in the Face of Eugenius his Army, that their Darts were turned back by the violence of the Wind into their own Faces, the Tyrant Eugenius fell down before Theodosius to beg pardon, but was slain by the Souldiers at the Emperours Feer. Thus judgement without mercy is for them that shewed none, James 2.13. And [...]rbogastus the Traytor (the Author and Master of mischief) being out of all hope of safety, slew himself; Thus, evil shall hunt the violent man to overthrow him, and bring him to destruction, Psalm 140.11. & the man that doth violence to the blood of any person shall flee to the pit, let no man slay him, Pro 28.17. For blood lies heavy upon the Murtherer, & will bring him to an untimely End in despight of [Page 307]all his Friend: and indeed, none must, or can hinder it.

☞ Annotations upon this miraculous support to the Emperour from above; the Poet Claudiam wrote those Verses, (though no Christian)

Sure thou art much belov'd of God, to whom the ayr and winds bring ayd a­gainst thine Enemies ( or come in with ayd, &c. These Verses are variously cited by several Authors. See August. de civit. Dei, l. 5. c. 26. with L. vives Comment. Alsted. Theol. Cat. pag. 732. Simps. Hist. Cent. 4. p. 67.

Ap. In the end of these before-named, and their violent deaths, Observe, what may be expected by such: but the usual End of Traytors, Tyrants and Vsurpers, and what mercy should be shewed unto them, more then to those Husbandmen, [Page 308]who conspired together, saying, This is the Heir, come, let us kill him, and let us seize on his Inheritance, that shall be ours, and thereby we shall be rich, Mat. 21.33. Mark. 12.1, Luke 20.9. But how long did they hold and enjoy the Inheritance, and what was the end, and final event of this Conspiracy, &c. the Lord of the Vineyard came, ere long, and miserably destroyed those wicked men, and did let out his Vineyard to others.

This must be the End of wicked and Blood-guilty men. Have we had none such in this Nation within these twenty Years? and could they think, that it was so often written in vain, that the spoylers of others must be spoyled themselves, Esay 33.1. Eze. 39.10. Habak. 2.8. and they that take the Sword (in unjust Quarrels, and wit hout a just Calling according to the Ordinance of God) shall perish with the Sword, saith our Saviour, Mat. 26.52. yet Peter drew his Sword in a very good Cause, one would think. Causes of War had need to be well examined before Men fight, spoyl and kill, else there will be a retaliation of such things, Jer. 25.14. [Page 309]God will Recompence men herein, and with what measure men meet to others, it shall be measured to them again, Mat. 7.2. For, he that leadeth into captivity shall go into captivity, or be led by others, he that kil­leth with the Sword, must be killed with the Sword. In the mean time, here is work for the prayers, the patience, and the Faith of the Saints, Rev. 13.10.

☞ These things may encourage us to be unwearied in prayer; For faith, patience, and prayers, work wonderfully still, as in former Ages, on the Churches behalf, and have we not lately had ex­perience of it. For, do we not think, that prayers had not the most powerful Effi­cacy in the great Alteration, who God in much mercy hath made in our Land in May last, An. Dom. 1660. Yea, and that besides, and beyond any other mili­tary Force: in reducing the King, Charles the Second, so many Years banished, and the Ancient Government of the Kingdom so long, and so miserably op­pressed, and spoiled by cruel and wick­ed Usurpers, and that contrary to the cursed intentions of so many, and beyond [Page 310]the very hopes and expectations of all men, in so strange a way.

Quest. And why did God do this, but to verifie and justifie his manifold promises to Kingdomes and Nations, in that case so fre­quently?

Sol. All which you may sum up in that short Sentence of the Psalmist, Psa. 34.6. with the variation of one word:

This poor Nation cryed, and the Lord heard and saved, or delivered us out of all our troubles, Sit Deo & Gloria.

Thus you have had the Uses of Re­proof to sundry persons, and of Exhor­tation with divers Motives to perswade us thereto. To these I shall subjoyn some Advertisements, and Directions concerning Prayer, and so conclude this Subject, and close up this Text.

I. You know what prayer is, viz. A making known of our Requests to God, in every thing by Supplication, &c. conjoyn'd with Thanksgiving, Phil. 4.6. And this may be done Mentally, or Vo­cally, by Ejaculatory Expressions, or stu­died Petitions, upon a sudden, or at a set-time: privately or publickly, as the [Page 311]present necessity, occasion, or opportuni­ty of the Affair doth require and will permit.

II. Who must pray? I answer, All persons, out of duty to God, the Great Creator and bountifull Benefactor of all things, of men in a special manner, Psalm 8. Acts 14.17. Hypocrites within, and Infidels without the bosome of the Church, all may and must pray thus, out of duty, and sometimes they may per­form it successefully: as Ahab, 1 Kings 21.27. Those Marriners in a storm, Jonah 1.5. though Heathens, and the Ninevites, Jonah 3.8. But the Elect of God pray only effectually, and to pur­pose: and of these, all that are truly godly, do in a most special manner apply themselves to this Duty; and that be­cause he best knows that this is a Service due to the Lord, who is Paramount, the chief Lord, from whom we hold all things; he is acquainted with the duty, and receives the Spirit of Adoption to help him therein, Rom. 8. And he is qualified for it, both in his person and Graces.

1. In his person, he is not in the state, [Page 312]trade and bondage of sin, for God hears not such, Joh. 9. But he is Righteous, &c. and to such is the promise made, Psalm 34.15.

2. In Graces: and that in his Un­derstanding, Will, and Affections; In the understanding with knowledge, faith to believe, that God is, and that he is a Re­warder, &c. Heb. 11.6. that our persons are accepted through Christ, and that out Suits are welcome to God through him. In the will and affections with a right posture upon the right Object, viz. God, not upon sin, Psalm 101.3. For if we regard iniquity in our hearts, he will not hear us, Psalm 66.18. Sincerity de­siring, Bonum sub Ratione Boni, Grace, because it is Grace; to such is that Pro­mise, Psalm 145.18. Zeal must be in our will and affections, and that in a right proportion. This Sacrifice must have some Fire, such prayers are effectu­al, James 5. Not if cold, or dead. These and all such persons so qualified, of whatsoever sex, age, state, or condition, &c. may, and must pray privately, ac­cording to their owne proper station, [Page 313]place and Imployment, &c. But for publick prayers in Church, they only must perform them which are lawfully, and publickly called to Church-Em­ployment, as Timothy was by Paul, &c. Act. 6.4. 1 Tim. 2.1, 2. Thus, there may be an intrusion upon publick work, whether prayer or preaching, or administring the Sacraments, &c. The publick Minister is the mouth of the people to God in prayer, & of God to the people in preaching.

III. To whom must we pray?

Answ. To God, He only is to be wor­shipped with our holy prayers, Deut. 6.13. Mat. 4.10. This is an Homage only due to him, God claimes it as his pecu­liar prerorative, Psalm 50.15. And the Church acknowledgeth it her dutie to perform it, Psalm 65.1, 2. Praise waiteth for thee, O Lord, and unto thee, &c. O thou that hearest prayer, unto thee shall all flesh come. Or to all, or any one person in the Trinitie, that holy Hymn, Esa. 6.3. Vulgo, or [...], is directed to the three Persons of the Trinitie: to them all, as may appear from John 12.41. Acts 28.26, 27. Mat. 28.19. Revel. 1.4, 5. Or [Page 314]to any one Person, viz. To the Father, Dan. 9. To the Son, Psalm 45.7. Col. 3.17. To the Holy Ghost, 2 Cor. 13.14 The worship of Christ was commanded by the Father, Heb. 1.6. and practised by many, viz. the Centurion, the Lepers, the Blind-men, St. Steven, and he, Revel. 22.20. It is safe to pray to one person, ss. Thin. Inclusive, not Exclusive of the Rest.

IV. By whom, or by What means, may we make addresse to God?

Answ. Only by Christ the Son of God, He is the only Mediator, and in him will the Father be honoured. Some have many Lords; many Mediators, viz. Saints, Angels: but where doth God give them Commission to be Masters of Requests for him? But to the Church there is one Son, one Name, one Altar, & one High Priest in whose Hand alone they offer up all.

V. Vouching the End of our pray­ing. Observe, it is not to acquaint him with what he knows not, or to mind him of any thing forgotten; Or to move him to any mercie, as if he were backward thereto, as if we could prevent him, in forwardnesse for the Creatures good; [Page 315]But it is to acknowledge out dependen­cie, and his Soveraigntie; and to make a way or thankfulnesse, and a holy and right use of mercies when received: for if God should bestow upon us Non Petita, we should easily ascribe them to our selves, or to chance. Alsted. Th. Cat. p. 726.

VI. For what things must we pray?

Answ. 1. Not for every thing: For every thing will no more bear a Prayer, then every stream a ship, or every back a weighty burden. But prayer may and must be made for all things com­prehended in the Lords Prayer, there's their Rule: For whatsoever makes for the glory of God, and for our own sal­vation; and for all the means condu­cing thereunto, and only for such things, for spiritual good things without condi­on, and for temporal with the condition, if God will, and that it be for our good, as that Leopard did, Mat. 8.2. if thou wilt.

For you must note, that all the things we pray for, must be warranted under some precept or promise in general, [Page 316]though not expresly, and be of some weight or importance, either in it self, or by circumstance; But we must never pray far any unwarrrntable or any wick­ed thing, as Gamesters and Thieves, &c. do. such prayers are abominable, Alsted. Theol. Cat. p. 745, 735. Dr. Harris, p. 142

VII. Quest. For whom must we pray?

Ans. For all men especially the Elect.

1. All men are our Neighbours, whom we ought to love as our selves.

2. But the Elect are our brethren, fel­low members of the same mystical body, and one body with us in Christ Jesus. In that prayer, John 17.11, 22, 23. Christ prays for it, and the Apostle affirms it, Rom. 12.5. 1 Cor. 12.12, 13. Therefore we must have chief or special respect to them: For Charity begins at home.

Thus we must pray for them in the first place. Me must pray for men of all orders, ranks and degrees whatsoe­ver, high or low, rich or poor, one with ano­ther. For Infidels, Hereticks, exc [...]m­municated persons, Enemies and Perse­cutors.

All Relations are to pray for each o­ther mutually.

1. Ministers for the whole Church, and specially for the people committed to their charge, Ephes. 2.16. to 20. and 3.14. to 20. And the people for their Ministers, as the Church did for St. Peter in prison. Acts 12.5.

2. Magistrates for their Subjects, as Da­vid did: 2 Chron. 29.18. yea though they be rebellious: as Moses did, Exod. 32.11. And Subjects for their Magistrates, as Psal. 20.

3. Husbands for their wives, as Isaac did, Gen. 25.21. And wives for their hus­bands.

4. Parents for their Children, and Children for their Parents.

5. Masters for their Servants, and Ser­vants for their Masters.

6. Generally we must pray one for ano­ther, Jam. 5.16.

☞ By mutual prayers we may pre­vail more for the greatest good one of another, then we can effect by any other means whatsoever.

Quest. Now if it be asked, Whether it be lawful to pray against others?

Answ. I answer; Prayers of this [Page 318]nature are of two sorts, viz. 1. Quaere­la. 2. Imprecatio, Complaints or Im­precations.

1. Complaints of the Saints to God: now these are then, when in their prayers to God, they do mention the multitude, Malice, the Cruelties, Injuries and In­sultations of enemies over them, as He­zekiah did when so railed upon, 2 Kings 19.10, 14, to 20. The desertion of friends, as it befel David. The great­ness of the Afflictions, and their own in­firmity, and inability to bear and with­stand them.

☞ Of these the Psalms, the Lamen­tations of Jeremiah, and of most of the Prophets, are full of examples.

Ap. These are very lawful, and out of question very good, because God only can restrain, repel, subdue, or con­vert, or change the minds of such ene­mies.

2. But as for the Imprecations of the Saints, which are made only against Gods and the Churches implacable E­nemies; and which are indeed but Pro­phetical Denunciations, by which the [Page 019]judgements and punishments which shall befall such enemies are evidently, and clearly foretold, if they do not re­pent. Such as these are usual in Scri­pture, and the form of them is by Male­dictions and Curses upon such enemies, as it is manifest in them every where.

Ap. And these are, or may by law­ful, but with these conditions.

1. Imprecations must be only against such, as God hath cursed, and that are his Enemies. 2. It must be in the cause, behalf, and for the sake of God, and not from any private hatred, and de­sire of revenge. 3. It must be with the condition, that they are incurable, and past healing or amendment. 4. Nei­ther may we rejoyce at the destruction of them simply considered as men, but at the vindication of the glory of God, and deliverance of his Church from destruction.

☞ As for the Requests of Moses and Paul against themselves for others sake, Exod. 32.3. Rom. 9.3. You must note, That those Prayers are not to be under­stood simply and absolutely, but conditi­onally, [Page 320]if it might be, with Gods good pleasure, And each of those Wishes or Requests did spring from no common, but from a most excellent faith, acting by a singular, extraordinary and incom­parable Charity, and is not therefore to be drawn into common example.

VIII. How should we pray, and what are the things requisite to religious prayers?

I answer: 1. Frequenter, frequent and often: The many Precepts and Promi­ses of God to, and for this, do prove it sufficiently: And the continual medita­tion upon Gods promises, especially such as Isa. 49.15, 16. and 65.24 may & will quicken us hereto, if we have any sense in us.

2. Scienter, with knowledge; and that of God, who is near unto us, and in us: And for what we ought to pray with good warrant, and for whom in charity: only those that sin against the holy Ghost are excepted; But these are hard to be known.

3. Attente, with intention of heart, and ardency of desire.

Ap. These (as I have said) are the [Page 321]only prevalent prayers, as of Moses, Elijah, David, and not with lip-labour. Yea the very Heathens at their solemn devotions, did proclaim, Hoc agite, do this, to excite intention, and to invite to an united strength in devotions, Tanquam in celeusmate, as Mariners do when they draw the Anchor: And shall not we do so as they did in Solomons time, 2 Chron. 5.13, 14.

4. Sancte, in an holy manner: The ho­ly God must be sought with an holy heart, both for spirituals and tempo­rals. Not what we, but what he will: and all earthly things are to be asked and sought for so, as may be suitable with his glory and our good.

5. Humiliter, humbly and with a con­trite heart. 1. Out of the sence of our own misery and unworthiness, as Dan. 9. 2. And an earnest desire of the grace of God, which is the fountain of living wa­ters, Psalm 42.1, 2. and 143.6.

☞ This Humility is wrought in us by a due sence of Gods properties and at­tributes, his Immensity, Omnipotency, Sanctity, and the effects of the same to [Page 322]us-ward, as he is our Creator, Redeemer, Sanctifier; And of our own four-sold Estate. 1. Integrity. 2. Misery. 3. Grace. 4. Glory. Then let us pray with the prodigal Son, and say as he, Luke 15.21. Father, we have sinned against heaven, &c.

6. Fidenter, believingly with confi­dence, That we shall be heard in our prayers, because of the Truth, Good­ness, Omnipotency of God, who is able to save to the utmost: And with an acknowledgement that Christ is the on­ly Mediator and Intercessor.

Use. Hear then the Doctrine of Papists, &c. concerning the Doubting of our sal­vation, resting upon the Intercessions of Saints and Angels, and boasting of their own merits, and the Churches stock of works of supererrogation: All these fall to the ground, as Dagon did before the Ark of God.

7. Obedienter, obediently, submitting our selves to the Will of God without exception, observing diligently, what is suitable with his mind; what is lawful and permitted to us to ask: And what [Page 323]he hath promised to give. And Contra, what is not thus, suitable, lawful, or at­tended with promise: It is intollerable arrogance in man, to dare in any degree, to subject (or subjugate) the good plea­sure and will of God to our lust.

And let us learn to practise what we pray, and to do what we say in our prayers. We say as Christ hath taught us in his prayer, viz. Hollowed be thy name, Thy kingdom, &c.

Ap. But do we practise it? Do we glo­rifie, not dishonour his name, promote and hasten, not hinder his kingdom of grace and glory: Obey, not rebel against his Will, &c. If we do thus, then in­deed we pray obediently, and may ex­pect an answer accordingly: & Con­tra.

8. Perseveranter, perseveringly, im­portunately, not fainting, or giving over to pray, but persisting still herein.

This our Saviour directs us to by a Pa­rable of that unjust Judge, Luke 18.1. to 9.

David prayes, and waits upon God, Psalm 40.1. and 130. per totum, till he [Page 324]was weary with crying, his throat dried, and his very Eyes did fail, Psalm 69.3. with expectation, and yet he renewed his Suits. Moses was importunate, Exod. 32.10. and Jacob prevailed by wrest­ling with God in prayer, &c. Gen. 32.26. Hos. 12.4. The woman of Canaan would not be stav'd off, nor discouraged with Reasons or Reproaches, Mat. 15.25, 27. The blind man, when check'd, cryes the more, Mark 10.48. Paul prayed thrice, i.e. often, at last obtains support only, 2 Cor. 12.8, 9. and thus should we be instant in prayer; and then we need not doubt, but that we shall be prevalent at the last.

But now comes in Sathans temptation, and our own corruption appears also, and both conjoyn to suggest something, to make us weary of praying, and to give o­ver. Oh saies the weak Soul, I have pray­ed, yea and that often, and a long time, yet no answer comes; Nor have I obtained what I have so often, and so long prayed for?

Answ. This is a temptation usual and frequent, and prevalent with many to hinder instance in prayer, even, for the [Page 325]best of blessings, and most necessarie to Salvation.

1. Why doth God many times defer to hear the prayers of his children?

Answ. To try them, to exercise their Faith; to make them acknowledge the gifts and blessings prayed for, to be of God, and not from themselves; to prize blessings the more, when not presently or easily obtain'd. That their hunger and thirst after Grace might encrease.

2. Consider, that he hears the prayers of his people several wayes: By grant­ing what they ask according to his Will; by way of exchange, not giving us what we ask, but something that is better; he denies temporal, but gives spiritual and Eternal blessings; he removes not the Crosse, the affliction, but gives strength to bear, and by suffering, to conquer in the end, as he did to Christ in his Ago­nie, Luk. 22.42, 43. To S. Paul, 2 Cor. 12.9.

3. Why God doth not hear the prayers of men many times?

Answ. For many Reasons: Because we ask amisse, James 4.2, 3. we ask what God will not give, or what [Page 326]is not fit for us to receive, like children that ask for poyson, which the parent de­nies, we ask for things good, and useful in themselvs, but may be hurtful to us; as a Child asketh a Knife, but is denied: be­cause we many times ask coldly & perfun­ctorily without that zeal, affection & de­votion requisite in prayer; but God by de­ferring us, warms & whets us, and fits us to more thankfulnesse, when we have obtained. We often pray without that due submission, patience & acquiescence in the good Will and pleasure of God, which we should have. We often murmure under the Crosse, and are im­patient under afflictions. We do not blesse God, as Job did, in distress; hence we are not heard, or deliverance is de­ferred: we are too hasty and do not wait as we should for the Lords fittest time to help us, which is only known to him­self. God often hears us, non ad volun­tate, sed ad salutem, as Bernard, not to our Will, but to our Salvation. So to Elisha, who in the time of Jezabels tyrannie and persecution requested to die, 1 Kings 19.4. This was not granted he desired, [Page 327]but soon after he was translated to Hea­ven without any death at all, 2 Kings 2: 11. in a glorious manner. The greatness and multitude of our sins, which are not very quickly removed and subdued, do often cause this. An old Oke is not cut down with one stroke of the Axe, nor an exquisite Image or picture, perfected in one day, but with many Reiterated strokes & cuts, or carvings: So the old A­dam in us, is not so soon slain. Nor the new man, so soon made up to perfection in us.

I have done with the substantials of devout Prayers. Now as to the Circum­stances of Voyce, Gesture, Place, Time, Formes of prayer and Order, briefly

1. For Voyce, I say, publick prayer must be Vocal, for the Minister is the mouth of the people, Psalm 116.18. 1 Cor. 4. But private- prayer need not be so alwayes, as we do see in the Examples of Moses and Hannah; Yet the Voice is of­ten used to very good purpose, even in private prayers, though not to advertise God of any thing, or before, to whom desires are manifest; Yet to excite our Devotion, as Austin, and to consecrate [Page 328]our tongues to the praise of God, to which purpose they were made, Jam. 3.9. To lend our tongues to the holy Ghost in praising God, and to restrain the mo­tion of our wandring minds. But in all our prayers, let us be sure that our hearts do lead the way in our Vocal expressions and petitions, least that be objected a­gainstus, as Esiay 29.19. Mat. 15.8. For God is [...], the Spirit leads us in prayer to God, Tertullian, Non o­rat clamor, sed pectoris intimus ardor, &c.

2. Avoid Battologie, which is more for ostentation then intention of mind; short prayers are most effectual, if from the heart.

3. Groans, Sighs and Tears have their use, Fletus Deus citius audit quam preces;

For the Gesture of the body in prayer, this hath been very various in the prayers of holy and devout men.

Nor doth the Scripture confine us by any certain Rule; all Gesture being san­ctified hereunto.

For we finde some kneeling upon [Page 329]their Knees in prayer, with Solomon, and David, and Christ, St. Stephen, St. Peter, St. Paul, 1 Kings 8.54. 2 Chron. 6.13. Dan. 6.10. Luke 23.41. Acts 7.60 Acts 9.40. See Psalm 95.6. O come, let us, &c.

Falling prostrate upon their faces, with Elijah, and our Saviour Christ, 1 Kings 18.42. Mat. 26.30.

Standing upright, as Christ, and the penitent Publican, as well as the proud Pharisee, John 11.41. Luke 18.13. See Mark 11.25.

Sitting with Elijah, and David, 1 Kings 19.4. 2 Sam. 7.18.

Lying on bed, with old Jacob, David, Hezekiah (and all sick persons confined to the Bed) Psalm 6.6. 2 Kings 20.2, 3.

Lifting up their eyes with Confidence in God, as Christ did, Matth. 14.19. Mark 7.34. John 11.41. Not daring to look up, but rather casting them down, with smiting upon the breast, out of the serious sense of sinnes, as the Pub­lican did, Luke 18.13. Spreading a­broad their hands with Moses. Solomon and [Page 330]those of Judah and Jerusalem, Exod. 9.29. 1 Kings 8.22, 54. 2 Chron. 6.13, 29. Esay 1.15. Walking in the field, or in flight from Enemies, as Isaac and David, from Sauls fury, and Martyrs from cruel and bloody persecutors, Gen. 24.63. 2 Sam. 15.31, 32. Jehosaphat riding in his Chariot, in a Battel, 2 Chron. 18.31.

Yet although there by not a set-Rule prescribed in Scripture for the Gesture, Yet Right Reason will teach us to use such Grave and Reverend Gestures as may best expresse our fear of God, and excite and suit with our affections in se­veral cases: as to lift up our Eyes in hope of Gods mercie, and cast them down, in bewailing our sinnes, &c. that our Bodies may conform with our Minds. In pub­lick Assemblies, let us conjoin with the Church: and in private prayers, use such gestures as the zeal of our souls doth suggest. Such Gestures, Quos ardor a­nimi imperat, Being ever mindful of St. Augustines Rule, That what things are not against Faith, nor good Manners, and have something in them conducing to better Life, wheresoever we find them, we do [Page 331]not only, not disallow of them, but do commend and imitate them, August.

III. For Place for private prayers: All places are warranted for private pray­ers. John 4.21. 1 Tim. 2.8. I will that men pray every where, lifting up holy hands, &c. But that place is fittest, that is freest from distraction, & farthest from suspition of hypocrysie. For publick prayers, before the Law the Patriarchs found out places, where they built Altars, &c. which were for the convenience of the place, or upon some special mani­festation of God, Gen, 8.20. and 13.18. and 28.16, 17, 18. Under the Law, the Tabernacle, the Temple, both for the Ark of the Covenant, and a Type of the Messias, 1 King. 8.48. Dan. 6.10, 11. Besides they had many Synago­gues for prayer in the cities of the Le­vites, Under the Gospel Religion is not bound to a place: For our Saviour pray­ed in the wilderness, Mount, in the Tem­ple, and Synagogues. Peter on the house top. Paul on the sea shore. The primitive Christians in the Cemeteries, under bet­ter Emperours, holy Houses, till driven [Page 332]out by persecution, which Decius and Dioclesian did demolish and destroy: Then sumptuous Temples were raised in, and after Constantines time, by divers Emperours and Bishops, &c.

True it is, that in After-times, di­vers superstitions crept in; but these being purged and removed, we may make use of the places, as they did in the time of Constantine, &c.) make use of Temples (abused to Idolatry) when the Idols were cast out, and the Idola­try purged away: And such places, and Sumptuous Fabricks we now make use of for Order and Decency, and Conveni­ency; not for the holiness of the place, per se, sed tantum relative, as it is imployed and used in the worship and service of God.

IV. For Time: Non adsemper, Times have turns for several business; are oc­casional or ordinary.

We are not tyed to any one set hour for private prayers. 1. It is not for us to err with the Euchytae the Eu­chites, that would only pray, but con­temned all other Ordinances. He that will do nothing else but pray as they [Page 333]did, shall pray nothing at all to purpose. They might as well conclude, eating al­way, from that place: 2 Sam. 9.10. where David said of Mephibosheth, He shall cat, &c. as so to pray contiinually.

2. Nor with the worlding, that can find a time for all things, but for Prayer and Devotions can spare no time at all: For Prayers as they are, 1. Occasional. 2. Ordinary, as daily Prayer like the morning and evening sacrifice of old. 3. Or Extraordinary, in extraordina­ry times of danger and distress, &c. And in such cases eminent men have prayed three times a day, as did David, Psal. 55.17. and Daniel, Dan. 6.10. How­ever, it is for us, Non segnescere, not to be dull and slothful, and negligent in prayer. The Ingress and Entrance of the morning, our refreshings at our meals, and the close of the evening, do all invite us to be mindful of this duty of Prayer.

5. And lastly, Touching forms of Prayer, you must still distinguish be­twixt private and publick.

1. In private prayer it is impossible [Page 334]for any form to answer, and suit with every mans particular necessity, and every man is left to himself.

2. In Publick; a form of Prayer is very useful and convenient, and agree­able with antiquity. Set forms are ap­pointed by Almighty God, as of Blessing, Numb. 6.23, 24, 25, 26. So set Psalms by David on special occasions; So for Fasts.

And our Saviour prescribes his prayer as a Rule, Mat. 6. And as a form, Luk. 11. Of all prayers, premeditated are the best, Eccles. 5.2. And of premeditated, those allowed by publick authority, are to be preferred. All Christian Churches in the first and best times had their set forms. And our own Liturgy both simply and comparatively is the best, penned and allowed of by learned Do­ctors, and Martyrs: Yet Quaedam in pul­chro corpore, as Ja. Armachanus, that re­verend Primate of Armagh advised in se­veral things: and consider, it was com­posed by men, it is inferiour to the Scripture; It is not to be rested upon, as alsufficient to salvation; This is to [Page 335]idolize it, and so we may abuse the best things, and make them pernicious to our selves, that are precious; To rest to much upon a form, is in in the way to fall.

And for order, a man may begin his Devotions with Confession, Petition, Thanksgiving, as he sees cause. In all, be we sure our hearts be right, and that the duty be performed with regular and true devotion of soul, so shall we have acceptance with God, and at last obtain eternal salvation. Amen.

Thus of the things less Essential or Circumstantial in our Devotions, viz. 1. Voice. 2. Gesture. 3. Place. 4. Time. 5. Forms, and order, of Prayers.

THE Exhortation of the Text foundeth like the words of an aged, decaying, or dying Apo­stle, ( Philem. 9.) or faithful Preacher of the Gospel, (chuse you whether; who having spent the course [Page 338]of his life, in giving light to others, so that he may in a proportion assume the Motto of a wasted Lamp, Torch or Candle, which is lucendo pereo, he ha­ving faithfully taught people the way to salvation, shewing them how they ought to walk, & please God, and so be happy for ever: at last he doth assume the liber­ty of a dying man, to crown all his for­mer pains with a general precept of great­est concernment, and which he would have take the deepest impression upon them, viz. That what they had received and learned, that they would retain, be expert in, increase in strength, and abound in fruit more and more.

This text may be fitly styled, The dying Preachers Legacy; and whether the Prea­cher dye soon after, or otherwise, yet is the Counsel very useful for the living, yea for all.

And in this short Legacy, though one main thing be aimed at, viz. Their increasing and abounding, &c. Yet upon the by, you have three things more very observable, so that the particulars of the Text in this verse, are four. 1. The Preachers labour [Page 339]and incessant work, [...]. 2. His Love and passionate affection to the people, viz. as to brethren, and those of nearest and dearest relation. 3. The peoples duty, viz. In relation to the Preachers pains to re­ceive, learn and practise so, as to walk as they ought, and to live so, that they may please God. 4. A Christians Excel­lency, (which brings him to full matu­rity) viz. To increase instrength, and to abound in good fruit more and more. These are the particulars of this Verse, and of these in order.

In handling of which, I shall take no­tice of the Original words, as we pass to clear all to you.

1. And now as to the first, viz. The Preachers labour. Thus as the old, short­breathed Prophet, ( Hosea I mean) is very sententious, as is evident to the judicious Reader.

Ap. So is our Apostle: Every word hath its weight: [...], q.d. Reliquum ergo, it remains therefore.

A man would think that the Apostle had said and done enough, yea as much as could be done for their good, yet here [Page 340]is a [...], a Remnant, Futhermore, something still to be added to what was done before.

Doct. I. A Preachers work is never at an end, his labour is as long as his life: ‘Redit labor actus in orbem.’ His motion is circular, and the end of one work enters another. As it is with the serular, so with the Spiritual Husband­men, one business dispatcht, makes way for the next: something is still to be done, though people be never so well instructed and grounded in the truth. St. Peter thought so: 2 Pet. 1.12, to 16. He would put them in remembrance, whilest in this Tabernacle, &c. Dogmaticals must have Exhortationals: And Doctrines must be put on to the life, with strong per­fwasions, and for confirmation.

Reasons: 1. Experience proves this: For who sees not this, that will see at all! 2. The peacher feels it, that understands his own work. 3. The world sees it, and knowes it well enough: you need no more proof. What Use shall we make of it?

Use 1. Of Information. 2. Of Ex­hortation. [Page 341]3. Of Consolation. Endless work must needs be very great and hard work. It is a Proverb, A light burden far carried is heavy: sure then, A heavy burden long carried cannot be light: This needs no proof; and such is the work that we speak of.

2. If this work be so great, no doubt, something is due for it, sure Pitty and Prayers at the least, and some Encourage­ment is due from the people: But I shall not examine this strictly, because I spare you: 1. Labans dealing with Jacob so good a servant, was nothing commen­dable, Gen. 31.36, to 42. 2. And their carriage (I am sure) was too bad to­wards the Apostle, That accounted him an enemy, because he told them the truth, Gal. 4.16. They did fulfill that Proverb, Veritas odium parit. Only thus much let me say,

That Prophets, Apostles, the worthies of all Ages, and the truly wise men of this age, will tell you by woful experi­ence, That this great work and endless labour of the Ministry is little, or not at all considered, valued, regarded, or re­warded [Page 342]in the world, otherwise then with as much neglect, disdain and reproach as may be, as Jer. 20.8.

Ap. So that these sore labourers may sit down with those sad people, or that sad Church, and say as they, Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud, Psalm 123.3, 4.

Instance. And so was Paul rewarded by many Humourists of his time, Acts 13.50. and 16.22, 23. and 21.30, 31. Rom. 3.8. 2 Cor. 10.10. And at last, viz. (Anno 32. Conversionis) after above thir­ty years of his labours and Ministry, he was beheaded by Nero, Anno Christi 67. Alsted. Chron. Some of whose bloody Off-spring did not (long since) of late years bear great sway amongst us: Let God have the glory of the abatement of their power.

3. But Lord, though it fare thus with thy Messengers amongst men, yet let thy servants be precious in thy sight, and then shall they be glorious, because their judgement is with the Lord, and their work, (yea, and re­ward too) is with their God, and he will be [Page 343]their strength (for ever) Isa. 49.4, 5.

Oh, when will this state of England think this endless work worthy of a bet­ter reward, then 5.10.20.30.40.50. l. &c. per annum, to support the person of him that is thus imployed, and the Fa­mily depending upon him, with Food, Physick, Books, and all other necessary provisions.

I have briefly dismist the first point, and so I intend to do by the (second) next; and the second particular is,

2. The Love and passionate Affection of a Preacher to his people, which is expressed in an Appellation and Obtestation.

1. The Appellation is, Adelphoi, bre­thren: a style of near relation, and be­twixt whom there should be dear affe­on.

2. The Obtestation adjoyned is ex­prest in the two Verbs, viz. 1. [...], significans Rogare, ab [...], q.d. Amo­rem significat, q.d. Amanter rogamus, We do request you with great love and affection. 2. [...], & obse­cramus, And we beseech you.

Now Beseeching is in an humble way, [Page 344]conjoyn'd with great desire: So here the Apostle doth not command like a King, &c. but doth request and beseech (or beseech and exhort) in a most affe­ctionate and supplicant way, as to bre­thren, &c.

2. And in the person by whom he doth thus adjure and beseech them, it is by the Lord Jesus; not in his own Name, but in the name of the Lord Je­sus Christ by whom they were created, re­deemed, elected, and called to life ever­lasting: And all this he doth to win the more upon the Thessalonians, and to per­swade them the more effectually to their duty.

Conjoyn all these together, and the Result will be this.

Doct. II. Faithful Preachers of the Gospel do (and ought to) use all the pathe­tical and affectionate means that they can de­vice, to win men to grace, and to encrease therein, as becomes the servants of God; and that not in their own, but in the Name of Jesus Christ.

Instance. For proof of this, you need look no further then our Apostle, [Page 345]who was an exquisit Artist in this kind. For how did he insinuate upon King Agrippa, Acts 26.27. So 1 Cor. 9.19. He a servant to all men, all things to all men, Non mentientis astu, sed compati­entes affectu, Augustin. not by a sinful compliance in evil, but a Civil in things indifferent, not against a good Consci­ence. He yields to their infirmities as if he were in the same case to support them. So 2 Cor. 5.19, 20 As we have a word of Reconciliation from God, so as Ambassadors for Christ, as if God did be­seech you by us, &c. And yet again, 1 Thes. 2.7, 19, 20. Mark the place, The Apostle was as a nursing mother, not a merce­nary, to his hope, crown, glory and joy, as he styles them; And as a Mother-nurse in those respects.

1. Puero gaudenti congaudet, & condolet patienti, she doth sympathize with the child she nurseth: So here, Rom. 12.15.

2. Sublevat puerum cadentem, So should we, Gal. 6.1, 2. If a man, &c.

3. Lact at puerum plorantem, we draw forth the brests of consolation.

4. Instruit puerum nescientem: Thus Timothy was, 2 Tim. 1.5. And we do, &c.

5. She tasts meat and Medicine, to refresh or restore the hungry, or sick child, so we counsel and comfort others, Ezek. 3.17. 2 Cor. 1.4. And in some cases.

6. Ligat puerum nolentem, so would we people from disorders, &c.

7. Et Pascit recusantem, so must we, Ezek. 2.6, 7. and 3.5.7.

8. Abluit puerum se sordidantem, &c. A nursing mother will perform mean offices for the Childs good, so do we to do good, Rom. 12.16.

9. Balbutit, ut facilius instruat non lo­quentem, so here, John 16.12. Rom. 6.19.

Hand and Feet are made use of by the Nurse for the weak child: so here, as Isa. 49.11. and 66.12, 13. By the actions of hands, or devotions of knees. Thus St. Paul did for himself, 2 Cor. 12.8. And we for many.

11. Nutrix deosculatur cadentem, sic pastores fovent patientes osculis amoris & pacis.

12. Sibilis & cautinelis demuloet puerum dormientem; So doth the faithful Prea­cher endeavour (omnibus modis) to lay people to Rest; either by heavenly Me­ditations here. Or the heavenly habi­tations after death; the Grave being a bed of Rest, Sleep, a preparation to a Resurrection; A Gate of Glory.

Ap. All this the Nurse-mother un­dergoes out of affection to her Infant, the like doth the faithful Pastor, who is a Father, 1 Cor. 4 15. A mother, Gal. 4.19. as Timothy did naturally care for them, Phil. 2.20. because he loved and prized them, as bought with a great price from Nature to Grace, so must we. True, Our Apostle was a Champion in this way of winning Souls: Yet was he not alone. For as this was the practice of our Apostle, so also was it of others, who herein did but imitate their Renowned Predecessors.

2. Thus also did the wise (Kingly) Preacher, Eccl. 12.9, 10, 11. He sought out acceptable words of truth, proverbs, &c. yea words, which should be as Goads and Nails fastened by the Ma­ster, &c.

3. What moan did the Prophet make, Esay 49.4, 5. for the people?

4. In all this, see the Lord is the pat­tern, who doth spread out his hands all the day long, Esay 65.1, 2. Rom. 10.20, 21. and drawes with the Cords of Love; Takes off the Yoke, Hos. 11.3, 4. He comes not at first with an iron Rod, Psalm 2.9. In the Whirl-wind, Earth-quake, or Fire, but in the stillsmall voice, 1 Kings 19.11, 12. Not with evidences of terrour as at the deliverie of the Law, but with a distinct Expression of his mind and mercy, which might be heard and un­derstood without terrour, as in the Gos­pel.

5. And lastly, Our Saviour surpas­seth in this kind: he had compassion up­on a scattered Flock, Mat. 9.36, 37, 38. and bemoanes Jerusalem, Mat. 23.37, 38. passionately, O Jerusalem, Jerusalem, how often would I have gathered, &c.

Thus God the Father, and Christ his Son, do deal by mankind now, as of old with the children of Israel, Deut. 32.6, 7, 8, 9, 10, viz. As a Father, who set their bounds, made them his portion, [Page 349]whom he found in a wast howling wil­dernesse, yet he instructed, led and kept them as the Apple of his Eye, did by them, as an Eagle by her young, who stir­reth up her nest, fluttereth over her young, spreading abroad her wings, takes & bears about her young upon them, so the Lord alone did lead them, &c. He advanceth them to the high places of the earth, & fed them with the encrease of the Field, with honey and oyl, butter and milk, with the fat of Lambs and Rams, and Goats, with the chiefest wheat, and they drank of the purest wine: And thus would he do by us all, did not our sins turn away, and withhold good things from us, Jer. 5.25.

Reasons of this point, are in Respect of God, our selves, others, the meanes used.

1. God. All souls are his, Ezek 18.4. and most precious in his sight, and in themselves, he calls for the heart, Prov. 23.26. and what profit is it to win the world, and lose his soul, Mat. 16 26. His glory is most advanced by winning souls, which is a main motive to excite us to use our best art and skil to effect it. The question will not be, how much credit or [Page 350]profit, but how many souls we have gai­ned to God by the Gospel? Thus in re­spect of God.

2. Our selves, Because it is for our Cre­dit, profit; Credit, see Prov. 11.30. The fruit of righteousnesse is a Tree of life, and he that winneth Souls is wise: That wins them to God, from evil to good, whether by councel or example, or both: the verse is an Allegory made up of familiar Me­taphors, of a Tree, yea of life, to which he is resembled, a comparison drawn from Hunters, Fishers and Fowlers.

1. It is for the credit of trees to be like that tree, Psalm 1.3. and those, Eze. 47.12. Or that tree, Dan. 4.10, 11, 12. which did so flourish, were a shadow & shelter, and yielded so much fruit to many to sustain them: and such an One is he (that righteous man) that winneth Souls, such a Man is stiled a Tree of life, in allusion to that Tree, Gen. 2.9. and 3.22. because God hath planted them, blessed them, and enabled them to do much good to others.

1. As to the similitude or comparison to Hunters, Fishers, &c. Our Saviour [Page 351]when he called his Apostles, stiles and makes them fishers of men, Mat. 4.19. He taught them the Ministers dutie by their own trade, as Psalm 78.71, 72. like those fishers upon the holy waters, Ezek. 47.10. the world is the Sea, Unbelievers fishes, Ministers the Fishermen, the Gospel the Net; Nor are any kind of fish (sinners) excepted from this fishing, Gal. 3.28. See the Annotations on both places cited: It is for the credit of the Fisher, that he catch much, &c.

Ap. If by Light and Life we gaine men to God, Luke 5.5, 6, 7. John 21.3. & like Salt do season the Souls of many. This is the highest credit and comfort of a Pastor; it is not applause, credit or profit which they aim at, but to gaine (upon good ground) this praise, Quod artem norint animas ad Deum convertendi, T. Cartwright, James 5.19, 20. For if any do err from the Truth, and one convert him, Esay 5.19, 20.

2. Profit, For this makes for the great good of the Teacher, Dan. 12.3. They that be thus wise (or such Teachers) shall shine as the brightnesse of the Fir­mament; [Page 352]and they that turn many to righteousnesse, as the Stars for ever and ever: they shall enjoy an incomprehen­sible, and exceeding and eternal weight of glory, a rich Recompence for all their la­bours, 2 Cor. 4.7.

3. Others, This is the greatest good we can do for them, viz. to win them to God; for this delivers the captives of Sathan into the liberty of the sons of God, thats woful, this a joyful and blessed Li­berty, 2 Tim. 2.25, 26. Restores and re­vives men from Diseases, Death, the Graves of corruption unto light and life, and perfect health, raiseth from the dust and dunghil, &c. to the new Jerusalem, from the lowest station to the highest condition, Psalm 113.7, 8.

Ap. Should men do so by us, we should valew the courtesie; O be perswaded that he does you the best turn, that aimes & endeavours most for the good of your Soules.

4. The meanes used, the more it savors of kindnesser, the more like it is to prevail; Man should be so ingeni­ous, as to be won with Love, rather then [Page 353]forced with Rigor, Facilius ducimur, quam trahemur; we are more easily led, then drawn and enforced when the hearer, (cannot but fee) Love in the lookes of the Teacher, affection in his Face, com­passion in his countenance, and the zeal of his heart in his hearty expressions, &c. how can it but enter and pierce the heart, and rend like Nailes fastened in a sure place, and make him be perswa­ded that all is spoken for his good. Sure where the patient is well perswaded of the love an skill of his Physitian, the Po­tion is like to have the better working, & the physick to be the more prevalent.

Ap. So it is here, all Councel will do the better, and have the kinder working, if you be but perswaded of the love and good will of the Teacher, which indeed, is inexpressible and unutterable.

☞For faithfull Pastors (I am sure) may proportionably make use of that saying of the Apostle, Phil. 1.8. God is my Record, how greatly I long after you all, in the bowels of Jesus Christ. A most affecti­nate expression, conjoin'd with a serious attestation of Record of Almighty God [Page 354]who searcheth the heart; and the most exquisite, and Excellent Regulation of true Christian affection, viz. that it was in the Bowels of Jesus Christ. Not a carnal, but a spiritual affection, it was for Christs sake, and because they were in him that he loved them so well, and it was according to Christs, to his mind and his example, in whom are the most tender Bowels of affection; and who therein, as in all other Excellencies is the most absolute pattern of the ut­most perfection, see Mat. 9.36.

You have heard the Point, and the proof of it, I do now descend to use,

Use is of Reproof, and that to both sorts, viz. To the Agents and Preach­ers, when they are either too dull, or di­verted to a wrong course: To the Pati­ents or Hearers, when they are either too hard, or disaffected with what is cor­dially intended for their good.

1. The Agents edge is too dull, when Minister or others neglect this duty, and have no respect to this winning way. What opportunities have many upon the souls of their Friends, &c. [Page 355]and Neighbours, which yet neglected, and how many Ministers (as well as o­thers) are as carelesse as Cain, or Gallio the Deputy, and as ready to ask the que­stion with Cain, Am I my brothers keeper? Gen. 4.9. Acts 18.17.

Ap. The Countrey rues this, and ma­ny souls lost by this neglect.

But if you have a Form of publick worship and service of God, if that be performed, is it not enough, and have not Ministers and people done their dutie sufficiently? &c.

Answ. I answer, and I pray mistake me not (for I am very apt to be misap­prehended by some sinister Eares) I am clearly for a Liturgie, or form of Gods publick worship or Service, as singularly useful to the Order, Unity and Peace of the Church, & a great help to the weak, both Ministers and others, and a meanes to prevent many inconveniencies which will befall through the want of it, as schism, faction, &c. And in this (I am sure) I have all the Christian Churches in the World, Greek and Latine, Eastern, and We­stern, and that in the Primitive (the first [Page 356]and best) times on my side, Jac. Armach. Besides much Scripture Authority cited by Armach. Neverthelesse, my esteem of a Liturgie, or form of Gods publick worship and service, be as I have spoken.

Yet in answer to the Question pro­pounded, I would be alwayes under­stood with this Caution, viz. That I would have none Rest, or Rely upon any form of publick worship (devised by men) as all-sufficient, either to the dis­charge of a Ministers duty, or to the sal­vation of a particular Christians soul.

1. For to speak first to the latter of these; It is impossible for any particular form to reach all the necessities, Corrup­tions, Temptations, wants & Weaknes­ses, Infirmities, Defects and particular Occurrences incident to men. There will ever be occasion to observe that Pre­cept of our Saviour, Mat. 6.6. Enter in­to thy closet, &c Christ himself made use of other prayers upon occasion; He pray­ed all night, and in several places, Luke 6.12. Let our Addresses to God be secret and private: for secret sins and sorrows of soul, and God that doth hear in secret will [Page 357]reward us openly, Mat. 6.6.

☞ In a word, Let not a publick form exclude or extinguish our private Devo­tions, nor let our private Devotions justle out the publick Form, causing us to neglect or contemn it, as Fanaticks do: Let both go hand in hand: frequent the publick Form devoutly, and use private prayers seriously, and be we thankful to God for his good Spirit, that doth assist us with Grace, to make use of both, as helps to the heavenly Jerusalem.

2 As for the former, touching the discharge of a Ministers duty, if that be not sufficiently done by this,

Answ. I blush to hear any Minister talk so, nor did I ever think him fit for the Ministry that did so Publick forms are to be used for Order, Unity, &c. but this is not all (not, col. Ha. Adam) of the man or Minister.

☞ For besides this, we have a word not to be dispensed with, Ezek. 3.17. Hear the word at my mouth, &c. A great Command, John 21.13, 16, 17. Feed my sheep; serious advice trebled, 1 Cor. 8.16. Wo unto me, &c. A severe aprre­hension, [Page 358]2 Tim. 4.1, 2. I charge ye, &c. A dreadful Charge; it is to omit all other places that enforce this; I could never think that these, and such as these pla­ces could ever be answer'd with the bare observation of any Form of Gods pub­lick worship, divine Service, or Admi­nistration.

Ap. If any of my own profession dare appear before the great Tribunal at that great and terrible Day of the Lord up­on this account, I must professe to you all I dare not so appear, nor durst I ever be so presumptuous: The good Lord pardon our defects, and strengthen us to his own work, for who is sufficient for these things, 2 Cor. 3.16. Thus, if the Agent or Preacher be too dull in his place.

3. Now this Reproof is against such Preachers as are diverted to a wrong way of winning souls: which is, when Ministers think to prevaile by rigour, storms and continual Thunder, rather then Lenity, the still voyce, when God appeared to Elijah, 1 King. 19.11, to 29. it was not in the whirl-wind, nor earthquake nor Fire, (which yet were useful for pre­paration [Page 359]paration, &c.) but in the still voyce which gave Gods direction for the anointing of Hazael, Jehu and Elisha, to revenge Gods Quarrel against Idolatry, and to rectifie things so far amisse. But, though this still voyce, be for the most part the most prevalent, and this mild way of winning Souls be most usual and useful; Yet this must not exclude the sharpnesse and se­verity of a Preacher upon just occasion; there is a time and place for Boanerges, Mar. 3.17. to Thunder; and the Apostles Rod, 1 Cor. 4.21. is (as to Children) better then Bread in some cases: Or a Barnabas to comfort, the Prophets did so of old, they spared no persons, no crimes, Eze. 21.25. You prophane. And our Saviour took his time to tell the Jewes, that they were of their Father the Devil, John 8.44. and the Apostle calls them, foolish Galatians, when they were so soon be­witched not to obey the Truth, &c. Gal. 3.1.

Ap. These things are useful to prepare the way of the Lord: the terrours of Mount Sinai, prepared them to receive the Law, and the wind, &c. at Horeb; [Page 360]the Prophet for the still Voyce, 1 Kin. 19.11. and the Law is our School-master to bring us to Christ, Gal. 3.24, 25. Obsti­nate Offendors must have answerable Rebukes, men are of different tempers: some like Nettles must be handled hard, others like bryers, gently. But yet as the Lord in Judgment doth remember mer­cy, so must Love be mixt with all this. But then, these preparations being thus made, the still Voyce behind us gives us the encouragement, Esay 30.21. saying, This is the way, walk in it, &c. Lenit as apo­stolici spiritus obsecrationibus magis agit, quam rigidis jussis, Paraeus, Gasp. Olevia­nus. Haec ratio docendi mazime convenit Ministris Dei, ne pro imperio dictatorie & rigide postulent, quod praecipient lenitate & precibus facilius obtinent ab Auditoribus.

1. Apostolical Lenity doth act more by kind Intreaties, then by rigid Com­mands: and Ministers that teach thus, do not so much imperiously and magisteri­ally dictate, as ministerially and friendly Request, by which they do soonest gain upon their Hearers, Paroeus Olevianus, Acts & Monum Fox, Vol. 3. p. 146.

It is Recorded that there was such an austere gravity, and severity imprinted in the Countenance and discourse of that Renowned Martyr, Mr. Hooper, Bi­shop of Worcester and Gloucester, even to the terrour of the Spectators: that it was sometimes wished, that it might have been a little more popular, and fa­miliar; then let Lenity and Gravity be mixt to win the Souls of all.

☞ And a Teacher must take heed of being quarrelsom for trifles, & too much seeking himself, and the like, and must so behave himself, that he may say truly with the Apostle, 2 Cor. 12.13, 14. I seek not yours, but you: and the people may assent thereunto, having nothing to say to the contrary, and then they are like to be successeful. Thus much for the Reproof of the Agents or Teachers, when they are either too dull, or divert­ed amisse.

2. The next Branch of this use of Re­proof, is, against all such Patients or Hearers, as are either too hard, or dis­affected.

1. They are hard, that will admit no [Page 362]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 [Page 363]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. its easie to find fault. This disaffection hinders many of the good they might [Page 364]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 [Page 332]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 [Page 333]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 [Page 368]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 refuse to receive him.

Quest. If Princes confer Honours or Favours upon Subjects, will it be well taken if they refuse it?

Ap. Oh do not you thus provoke the Lord Almighty: What shall the high­est give to the lowest, the best to the basest, and worst of Creatures, the most honourable to the most despicable; and shall these refuse? Sure this is madness and folly, and much more to receive what Satan gives, Mat. 4.9.

2. The End of giving, which is our good; this is quite frustrated, where is no Receiver to make use of it. If the clouds give never so much rain to the rocks or desert, all is lost, so is good Counsel to the obstinate.

☞ So the Receiver, if he receive ne­ver so much, if it be not from a lawful Giver that hath power and right to give, it is not so properly receiving, as taking, stealing, or usurping. A Thief, &c. takes many things, but who gave them to him: Neither God nor man will say to such, As you have received of us, for we gave you not such things.

Ap. Many such we have had in this Nation of late: so in Spirituals; Ma­ny take up new Opinions, strange fan­cies and errours, &c. But neither God [Page 400]nor good men ever gave them, But the great Tare-sower the devil, Mat. 13.27.

Ap. In all they sin extremely, that frustrate God, and gratifie the Devil in receiving his Tares, Bane and Poison.

Thus our good, which is the main end of giving and receiving, is quite pre­vented and frustrated, if both the Gi­ver and Receiver be not right and good inse, & in donis.

3. The Gift it self, see to that, whe­ther it be good or bad: Every good and perfect gift is from above, James 1.17. A good gift tends to make the Receiver good also; and a bad gift to corrupt him, as Bribes, &c. do, which blind the eyes of the wise, and pervert the words of the righteous, Deut. 16.19. There be many gifts of that nature, that serve to corrupt and pervert men: But do you receive none such; only let it be said of you as in the Text, That you have received how you ought to walk, and to please God; This is to receive that which tends to your perfection and salvation.

4. The Danger of not receiving good [Page 401]gifts from God, when they are proffered and tendered to us; And of receiving Evil from the Devil. This sin doth sharpen the displeasure of God against us, and doth aggravate his wrath ex­ceedingly. Prov. 1.20, 24, &c. When Wisdom shall cry after us for our good, and we shall reject her Counsel, this doth pro­voke God to rejoyce at our destruction, and mock when our fear cometh, Vers. 26. where­as e contra, He that hearkeneth unto wis­doms counsel, and receives it, shall dwell safely, and be quiet from fear of evil, vers. 33.

Note, That refusing God makes way for the devil to enter and pervert us with his gifts. This not-receiving, but re­jecting the good Counsel of God, was the great sin of the old world, and of Is­rael of old throughout the old Testament, and brought woful miseries upon them, 2 Chron. 36.15, 16. And as of the old world and Israel, so also in the New Testament for the rejecting of Christ, and his word. How are they rejected of God, and become the scorn of Nations. Indeed this hath been the sin of all A­ges; [Page 402]For when was the Word, and Mes­sengers of God more slighted then in this present age, our times? Never.

Thus you have had the point, and the proof of it; The Reasons from, 1. The Giver. 2. The End of Giving. 3. The Gift it self. And, 4. The Danger, &c. I descend to Use, which is of instruction and Lamentation.

Use I. Instructs us. Be we very cauti­ous both in giving and receiving, as the point bids us; this deserves our ut­most care and heedfulness. It is not for us to give a stone for bread, a Scorpi­on for an Egg, or for a fish a Serpent, or poison instead of wholesome food, Mat. 7.9, 10, 11. But to give as God gives. And this caution opens a wide door of Lamentation for very many Givers and Receivers.

Look but upon two or three things of greatest concernment.

I. For matter of Doctrine, and publick instruction.

Quest. How many strange Doctrines and erroneous opinions (if not blasphemous abo­minations) have been vented, and given [Page 403]forth in these times? Time would fail me to speak of the particular Errours of the manifold Sects of these times. I have formerly or lately given you in a parallel of erroneous persons, viz. Of Papists. Antient and latter Separatists, and their mutual concurrence in divers particu­lars, viz. Schism by a Separation. Strange­ness and uncertainty of Doctrine in them all alike. Independency and uncontroul­ableness; all are stubborn. Anrichristia­nism, which doth act it sel [...] in a fierce opposition to the power of Magistracy, and the Ministry in the right office, use, power and efficacy of the same to do good amongst men: For this all their principles do very punctually agree a­gainst Magistracy, whatsoever any of them pretend to the contrary. And as for the Ministry, as the Papists overthrow the power of it by concealing the Scrip­tures in a strange language, and turning it into a sacrificing Priest-hood, and preach­ing into Legends, &c. so do Separatists by a Jerobams Priest hood, crying down all Maintenance, and defaming Ministers with the vilest names of Baals Priests, to [Page 404]render them odious to all, &c. But alas! These that give forth such strange Do­ctrines, consider not their own Errours, nor do they think how they do rake up, and revive the antiently confuted, ex­ploded and condemned Errors of former times, and in many things outstrip them, so prodigiously fruitful have our late times been, in producing to the birth many monstrous conceptions of novel opini­ons, and unheard of Abominations; Yet nevertheless the inconsiderate despica­bleness of any the Givers, or the bad­ness of the gift, yet such Teachers want not their Sectaries, and Followers, whose itching ears do readily and earnestly drink in, and greedily devour any novel fancy, though it be stark poison, and bane­sul to their souls.

Ap. Such Troublers there were, both of sound Doctrine, and of the Church in the Apostles times, whom the Apo­stle wisheth cut off, Gal. 5.12. as rotten members, whose practise was to creep into houses, and lead captive filly women laden with sins, and led with divers lusts, 2 Tim. 3.6, 7, &c. These are wells without wa­ter, [Page 405] &c. who while they promise liber­ty, they themselves (as well as their hearers) do become the Servants of corruption, 2 Pet. 2.17, 18, 19. How sad will the account be, when the Teachers can only say, What I taught them out of my own heart, did please their fancy, and suited well with the times, &c. And the Receivers can only say, Of these men I did learn to be unsetled in religion, and by them was rolled from one opinion to another, till I had quite lost the truth, &c. as many Quakers & Ranters may truly say. To prevent these miserable miscarria­ges, consider well, what, and how you hear & receive, as our Saviour adviseth: Luke 8.18. Take heed how, &c. Do as these noble Bereans did. Acts 17.11. Receive, &c. with readiness of mind, and search the Scriptures, &c. and try the spirits. 1 Joh. 4.1. By the Touch-stone of Gods Word, as Christ commands us, John 5.39. Search the Scriptures, and we must prove all things, 1 Thes. 5.21: And the Angel of Ephe­sus did try them that said, They were A­postles, but were not so, but only liars, Rev. 2.2. Thus must you do, you must not [Page 406]believe every Teacher which will tell you he hath a Revelation, &c. For false Teachers will boast of the spirit, but try whether they be of God by inspiration, revelation, or any lawful mission or com­mission; try all by the rule of the Word, and you shall be safe. Thus much for the first great fault, concerning giving and receiving, in matter of Doctrine and pub­lick instruction.

The next fault, which is of very great concernment, is in the Education of youth; The miscarriage in which is almost incurable. Education often mends or marres the man for ever.

What a charge doth God give fre­quently to the Jews concerning the E­ducation of their Children. How they should season them with the principles of true Religion, and teach them what the Mysteries of God in their Sacraments, Sacrifices, &c. did mean and what these things upon them by catechizing from time to time.

2. And how doth Solomon carry on all the Counsel of his Book of Proverbs in the way of a Fathers instruction to a son.

Besides, there have been Volumes written by worthy men concerning this Subject, of the Education of youth, yet nevertheless all that hath been com­manded, written or done in this case, how great is the neglect of all sorts of persons generally in the performance of this good work to posterity, whereby often times it befalls, that multitudes of youths do receive in their tender yonger years, and contract such habits, as are very difficult to be cured by the best ad­vised counsels, reproofs, or corrections that can be given, so that oft it becomes their own destruction.

Look a little amongst the several ranks and degrees of men; even the most eminent have been to blame in this. As K. David was in the Education of an Absolom & Adonijah; His too much ten­derness bred his grief, and their smart in the end; See 2 Sam. 14.25. 1 King. 1.6. He was (in all likelihood) affected with their beauty, that he neglected his duty to rebuke them for their faults; and you know what befel them both in the end.

This also was old Elies fault, though [Page 408]otherwise a good man, 1 Sam. 2.22, 29. & 3.13. Yet he said more to them then many in these times will do.

Look upon our Gentry, and let them consider what Education.

Some they devote to travel, in which for want of a good Tutor or Remem­brancer, sometimes they loose their Re­ligion, and perhaps Morality too: See Bishop Hall's Quo [...]vadis, &c.

Others being bred idle at home, be­cause ordinary imployments are thought too low, and other things are too high for them to reach. These may say, ‘Nos numeri sumus, & fruges consumere nati.’ Some Gentry (I doubt not) do see and rue this miscarriage.

As for the Vulgarity, for the most part they give such Education, that the Children can only say, I received and learned of my Parents to curse, and smear, and lye, and steal, &c. and to be Telluris in­ [...]tile pondus, good and fit for nothing, but destruction; a sad account this is, but too true of multitudes; so far are [Page 409]Men from acting the part of Timothies Ancestors; O that this might be mend­ed among us, and we should be happy.

Most men are very apt to make great provision for their posterity, and to leave rich portions of these earthly Treasures and Possessions to their Children: But how few are solicitous to see the Image of Christ, the Truth and growth of Grace, the power of godliness imprinted, and stamped upon, and really ingrafted into their off-spring, and posterity, & those under their Charge, as the Apostle did, Gal. 4.19. who did travel in birth of them, until, &c. Men look upon Earthly Por­tions and possessions as things very desi­rable, durable, and of long continuance: But heavenly graces the true Treasure, and things of that Nature, they look upon them as [...], as meer Notions, vapors and vanishing Clouds: and are ready to question whether there be any Reality or durable substance in them, yea or no.

Ap. Yet Experience doth instruct us daily, how changeable and perishable the portions and possessions of this world have been, and still are: For, how many [Page 410]mighty ones, both in place and state, in great dignity and abundance of super­fluity of all things, that (you might think) nothing could impair them have been brought down, whilest mean men (by the blessing of God) have been Ad­vanced (not as many of late were, but) upon good ground and just desert.

To conclude, When Pastors and Pa­rents, and all others concerned in this way of giving Councel and Instruction, Education, and Directions for the right ordering of Life: when all these (I say) can give a clear account to God, that all that they have done, and given in that kind hath been right, and according to Rule, and hath been received and ac­cepted accordingly; O how good is it, and comfortable both to Givers and Re­ceivers, and how bad is it when it is o­therwise? When Evil hath been given, and Evil received, and the Evil of eternal misery is the event of all. Be we all warn­ed, each man do his duty, and we all shall be happy.

The Pastors Labour & Love; have been handled in the two former parts of this [Page 411]Verse, we are now upon the third parti­cular: viz. the peoples duty, in which are four considerable particulars, viz. a gi­ver, a receiver, a walk, and the manner and end of walking: I have conjoyn'd the two first, (because Relative actions) into one point.

Doct. Giving and receiving, are mutual actions, quae ponunt, & tollunt se invicem And Christians, must take great care in both. This was proved by Reasons, drawn from the Giver, end of giving, gift it self, and the danger of not receiving, &c.

Ʋses were of Instruction, to be very cau­tious in giving, and receiving for lamen­tation in mis-giving and receiving, espe­cially in two Cases:

1. Of doctrine, and publick instruction, and exhortation, which hath marvel­lously miscarried of late, and that be­cause, although the Doctrine delivered and given forth to others, be never so vain and Erroneous; and the Teacher never so inconsiderable or unreasonable, yet multitudes of people drink in the doctrine of such Teachers (as the thirsty earth doth Rain) how hurtful and bane­full [Page 412]soever it be to their poor deluded and dead souls.

2. In the case of education of Youth, which is miserably neglected in these our Times, by (almost) all degrees, ranks and sorts of people, of what condition soever they be; neverthelesse, the mani­fold Commands of God, and the abun­dant Councel and Advice which is given in this particular Case. I shall no lon­ger insist upon this Point in any other in­stances, or further Inlargements: Only I shall pray heartily for the amendment of these fore-mentioned Faults, which are of so much concernment to Church and Kingdom, and to the right ordering of all publick affairs.

I do now descend to the rest of the peoples duty, consisting in the walk, and the manner, and end of such walking,

Here in, as in the former Point I shall conjoyn both these particulars into one main point of doctrine for our use, which will make the Doctrine full, and Use of­fectual. Touching the walking in this Text: you must understand that walking is appliable to God, and man:

1. To God; and so it notes his pre­sence, Gen. 3.8. as in the Garden, &c. and providence for good, or evil towards us, Levit. 26.12, 28.

2. To men, it signifies the motion of the Body from one place to another: in which is, terminus à quo, ad quem, & via per quam, &c. The whole progresse of mans Life in matters of Faith and Manners, Gen. 5.24. Enoch, Psalm 119.1. & pasfim. And hence observe this.

Doct. Every mans life is a walk, and but a walk, it begins at our Birth, and ends at our Death, and is but short at the longest: In every life there are Terms, viz. à quo, ad quem, & via per quam: and these terms do differ, ex Diametro, are quite crosse one to another according to the way in which we do walk. For if our way be good, then our Terms are from Satan to God, Sin to Grace, Hell to Heaven. But if it be bad, then our Termes are contra­trary. For this Walk is appliable to good, and bad in their several wayes, and this leads me to take in the rest, viz. the man­ner and end of thus walking, viz. so as to please God, for this is the Consolation, [Page 414]and this will be the perfection of a Chri­stian, and this makes the Point full, be­ing conjoyned together, viz.

Doct. Every mans life is to be ordered so, that we may please God in our generation, and in the course of our conversation. This the Apostle prayes earnestly for, viz. Thut we may walk worthy of the Lord to all well-pleasing, Col. 1.10.

This all will easily grant, that we should all live to please God, but the Bu­sinesse is not so easily done, and upon due search we shall find, it is a very hard work to live as we ought, and here you may Dicotomize the world: and all the ways & terms of all men walking in the world: all which are either pleasing or displeasing to Almighty God; and this puts us upon one main Inquiry, viz.

Quest. How should we so walk that we may please God, and wherein doth this walk­ing consist, that we may discern: for this being known, we shall easily see who they be that displease God, in the course of their life and practise?

Now in answer to the grand Que­stion, observe, that the distinctive Notes [Page 415]and Characters of such as walk and do please God, are such as these:

1. They are such as walk with God: as Enoch and Noah did in their Generations, Cen. 5.22. and 6.9. And you know how God translated the one from Earth to Heaven, so that he never saw death, Heb. 11.5. and preserved the other with his whole Family in the general Deluge, when the whole world besides was drowned, Heb. 11.7. And all because they had this Testimony, that they pleased God.

2. And that walk before God, as Abra­ham and David did in their time, in inte­grity and uprightnesse, Gen 17.1, 24, 40. 1 Kings 9.4. and David made use of all deliverances to this end, Psalm 56.12, 13. of his soul from death, and feet from falling, that I may walk before God, &c.

☞ These were men that so walked with, and before the Lord, that they made a progresse (as Travellers do in a Journey) in their holy path: they were neither idle, nor stood still, much lesse were Retrograde, or apt to Retreat: they ran to the Goal, and gained the Garland [Page 416]of Glory, This is our duty, God expected it, and if we perform it, God will crown it accordingly. These walked not inordinate­ly, &c. but [...], exactly, and accord­ing to Rule, Eph. 5.15. Not after their own Fancies, Imaginations, inventions, as many ignorant, superstitious, ceremo­nious Formalists and Fanaticks do, to the great danger of their Souls: and these men in their walk, way and practice, aimed not so much at the applause of men, as the approbation and acceptation of Almighty God.

1. Enoch walked not with the world, but with God, and God took him out of the world, as too good to live in the same with such men.

2 Noah was a Preacher of Righteous­nesse in a most unrighteous Age, when the earth was filled with violence (as our Land was of late) the old world did nei­ther love him, nor would hearken to him, or Regard his preaching, though for their own good; the result of all was, the Lord preserved him, when the rest perished.

3. Abraham believed in God in a most [Page 417]Idolatrous Age, and walked before God when others forsook him; the Result, God blessed him abundantly, called him his Friend, Jam. 2.23. and gave him the honourable title of the Father of the faith­full, Rom. 4.11, 16.