PANOPLIA: Or the whole ARMOUR OF GOD Explained and applied for the Conduct and Comfort of a CHRISTIAN in all his Trials and Tentations. AS ALSO, The Dying Preachers LEGACY in several Sermons, being the last Labours of the Reverend Author in the course of his Ministry. TOGETHER, With certain seasonable Considerations, proving the Lawfulness and Expediency of a set Form of Lyturgy in the Church. All prepared for the Press by the Reverend Author before his decease, and now made public for the Common Good.  
By RICHARD VENNER, late Rector of St Maries in Warwick.  2 Cor. 10.4. For the Weapons of our Warfare are not carnal, but mighty through God, to the pulling down of strong holds, etc. 
LONDON, Printed by T. Ratcliff for John Durham, and are to be sold at the roof and Crown in Saint Paul's Churchyard, MDCLXII.   

TO THE Right Honourable, Right Worshipful, and others, his Worthy Parishioners, and diligent frequenters of the Ordinances of God, of the Parish-Church in St. mary's in Warwick, together with the whole Body of the said Burrough, Grace, Mercy and Peace from God the Father, and Jesus Christ his dear Son.  
IT was never want of good Will that hindered me from appearing to you in Print before this time, that after my Decease you might have a more visible remembrance of the Truths you have been taught by me; and which I hope you have received and practised to your own Everlasting Comfort; but other Indigencies, or Shortness of Means, and the like, and the Incessant Exigencies of so great a place, have prevented me thus doing; until now you know, that about a year and six months since, it pleased God to visit me with very sharp sickness; yet continuing me with strength for the discharge of my Place, I bethought myself upon what fit Text I should pitch, whence I might express my Last Farewell to so worthy an Auditory. And by God's Providence lighting upon this, the Apostles Farewell to his beloved Thessalonians, I was resolved to speak something of this to you: In the perusal of which, My Labours, you will find variety of matter suitable with the Text, and with these times: There may be some will find more than they look for: And others, I am sure, will find those things which will be very welcome to them: I hope all will be candidly accepted, for I am sure it was so intended and delivered; But howsoever preaching takes with men, yet your dying Pastor had always an eye to what might please God in the practice of his Ministry. I do now leave this with you, as the last Legacy of my Love; nor could it be with greater affection, and greater desire of your good and growth in grace, If it had been from the hands of more eminent Worthies in the Church: Elegances of Speech, and Compliments in serious things, suit not with sick beds and dying groans. Whatsoever this small piece be, I leave it to you from the deepest bowels of my dearest love to you in the Lord Jesus; and the good Lord crown this with my other labours, and seal them upon you to your Eternal Good.  
Your faithful Pastor and Servant in the Service of the Lord Jesus, RICHARD VENNER.   

Memorandum; A Speech made in St. Mary's Church in Warwick, the second day of September, 1660. for the satisfaction of the Congregation there assembled, upon my beginning to Read the Book of Common-Prayer again publicly in the Church, after sixteen years' discontinuance.  
BEloved, Before we begin Prayers, let me preadvise you of some things: Sudden Changes in the Church or State have often been attended with sad consequences and events: Many have been the sad changes and woeful alterations, of which we of this Nation have had miserable experience for these eighteen years last passed. Amongst which, after the most execrable murder of the late King's Majesty of blessed memory, and with him the abolition and extirpation of Kingly Government to the utter undoing of the whole Nation, both Church and State (as much as in them lay) and the irrecoverable and irreparable ruin of them both: (I say) after such a nefandum scelus, a wickedness not to be named amongst Christians. There have befallen two other things which do much reflect upon the Church, which are: 1. The extirpation of Episcopacy; and 2. The expulsion of the Liturgy, or form of (Common-Prayer or) Gods public Worship and Service, and of divine Administrations.  
1. For the first: viz. Episcopaay: It is I think sufficiently proved, and may therefore be easily granted, that there is ground enough in the Gospel and the practice of the Primitive and succeeding Ages, for the continuance of Evangelical, Paternal, Primitive Episcopacy in the Church to the end of the World, so long as the Lord Jesus is the chief Bishop of our souls, 1 Pet. 2.25. See King Charles Answer to Alex. Henderson, and to our English Divines at the Isle of Weight. See also Bish. Bilson, Bish. Hall. Yet this Government must down, Root and Branch without either conviction, or trial, or any consideration of Primitive practice, and all this only to satisfy the ambition and avarice of some men, who did eagerly desire and greedily gape after the Bishop's Authority and Estates. Which Government thus overthrown, we have been left without any Government in the Church ever since Septemb. 1. 1642. (just eighteen years complete this day) to the great distraction and confusion both of this Church and Nation. But I shall say no more of Episcopacy at this time (of which much might be said) but I leave it to the wisdom of the King and Parliament to settle such a Government, as shall be most conducible to the Church's welfare, faxit Deus, Episcopacy being thus rooted out: yet the mischief of these men is not ended.  
2. The next thing which must be expulsed and quite excluded in the Church, is the Liturgy, or form of Gods public worship, divine Service and Administrations, commonly called the Book of Common-Prayer, etc. And nevertheless, that Set-forms of Prayer, etc. have good authority from the Word of God. 1. God Commanded a set-form of blessing the people, Num. 6.23. 2. And David appointed set-psalmes for several occasions, as the Titles of them do show, Psalm 92.3. And Joel a set-form of prayers for a solemn Fast, Joel 2.17. 4. Yea, and Christ himself, that commands us to pray after such a manner, and prescribes us a Rule of prayer, Mat. 6.9. even he commands us to use the set-forms of words by him prescribed, Luke 11.2. Thus you have divine Authority enough for a set-form of Prayer: yet add 5. Of all prayers, premeditated prayers are the best, Eccl. 5.1. and of such, those allowed by public Authority, are to be preferred before those which are to be uttered by any private Spirit. 6. Besides all the Churches in the Christian World, in the first and best times had their set-forms of Liturgy: many of which are extant in the writings of the Fathers. 7. And yet more, Let our Liturgy be compared with the Liturgies of other Churches, viz. the French, Dutch, Danish, Suevick, or any of the Lutheran or Calvinian Churches; or with any of those of the Eastern Churches now extant: The Armenian, Constantinopolitan, the Syrian, Egyptick, the Greek Aeuchology: that of Cyril, or St. Ambrose, commonly called Officium Ambrosianum or any other ancient or latter: yet ours will appear to be the most exact and complete of any of them, and comprehensive of any thing that is excellent in any of them. 8. Lastly, Our Liturgy it is confessed, was penned and allowed by learned Doctors and glorious Martyrs, who sealed the truth of the Reformed Religion with their Bloods, So than it was the truth of Religion expressed in the Articles set forth by King Edward the sixth, An. Dom. 1552. Collected from, and suitable to the holy Scriptures, for which they died, rather than for the Liturgy of their own composing: which is a great mistake of many, both which Articles and Liturgy (with some alterations and additions) were again revived and ratified by Q. Elizabeth in the beginning of her Reign (viz. an. 1. Eliz. c. 2.) and the same Articles and Liturgy have been continued by K. James, and K. Charles the first, all of blessed memory, and so they remain at this day. Yet quaedam in pulchro corpore sunt desideranda & emendanda, the fairest face may have some blemish, etc. And I am sure there have been many wise, judicious and very learned men, who have earnestly and long desired that some few things both in Hierarchy and frame of Church-Government by Episcopacy, as also 〈◊〉 the Lyturgy or Form of God's public Worship, etc. might (without noise or tumult) have been regulated and altered for the prevention of inconveniencies which might ensue.  
But our late Reformers (as they pretended, and called themselves) were of another strain, nothing would serve, but the ruin of the one, and the utter expulsion of the other: For my part, 1. I should think him an evil Physician, who to cure a Mole, a Freckle, a Wart, or small Wen in a fair face, doth kill the person to effect it. 2. And him to be as bad a Builder or Workman, who to mend a Quarry of glass in a Window, or to put on a Tile upon the housetop, etc. plucks down the whole house to do it; and thus did our late Deformers deal by Episcopacy, and the Tyturgy. But,  
1. As by the Extirpation of Episcopacy was ushered in, and attended, proceeded, and succeeded no better, then with a most terrible, barbarous, and bloody civil War, to the amazement of wise men, the consternation of the best men, and the astonistment of all men.  
2. So the Expulsion of the Lyturgy was preceded with the death of the Arch Bishop of Canterbury, (nothing else would serve) and attended with expunging the clause for the preservation of his Majesty's Person, out of the Commission of their General in the Army: These were the bad Neighbours of two things, which were absolutely bad enough in themselves. And as the ruin of Episcopacy did serve to enrich a company of greedy Cormorants, who Ostrich-like, could devour any thing: Or like that foolish Aeagle in the Fable, would needs have a Morsel, a Bit or Gobbet from the Altar, though therewith she set fire on her own nest, and ruined herself. So the Expulsion of the Lyturgy opened a wide gap to all the whimsical fancies, fanatiek Opinions, Errors, Heresies, and Blasphemies that have so abounded, and so much infested the Church of God ever since: whilst every man was left to his own abilities, inventions and expressions; and every man that could but talk a little, and make use of any good language, was presently cried up for a Gifted Brother, and completely fitted for the Ministry, without any more ado.  
And hence, no doubt, hath been abundance of Nonsense (if not worse) uttered by men of weak abilities, parts and gifts, in celebrating the Mysteries of God. And hence have sprung those swarms of Sectaries that have so long annoyed us. Yet as the best virtues are attended with a vice on each hand, as Liberality with Avarice and Prodigality, etc. And the best men have enemies, and the best business shall be sure of some Opponents: So the Liturgy, or form of Gods public worship, or the Book of Common-Prayer hath two great enemies. 1. Those that set it too high, and deify it. And, 2. Those that vilify it, and too much undervalue it. Those set it too high, that make it equal in Authority with the holy Scriptures, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 3.16. sent by immediate inspiration from God, as the Oracles of God were: although it be but the composure of wise and good, but not inspired men. These people do by the Book of the Common-Prayer, as the Children of Israel did by the brazen Serpent, (reserved and kept as a monument of God's mercy to their Ancestors) was so doted upon, as that they gave divine honour to it: Then did that good King Hezekiah, 2 Kin. 18.4. break it in pieces, that God might no longer be dishonoured thereby. Take heed, beloved, of perverting lawful and useful things to evil ends and purposes. This sort of people do commit a threefold Injury; viz. Against, 1. The Book. 2. The Composers. And, 3. Themselves. 1. Against the Book; For God hath not given us this book, but the holy Scriptures to build our faith, and to lay upon them the foundation of our salvation: 2. The Compilers and Composers of the Book, who, I dare say, would no more assume the honour of immediate inspiration from God, than the Angel would accept of divine worship from St. John, Rev. 19.10. So far were they from the error and vanity of Anabaptists, Enthusiasts, etc. c. Themselves most of all, both in the two former injuries now named, and especially in the misbottoming their own salvation upon a wrong foundation, and relying upon the inventions and composures of men, rather than upon the Oracles of God in the holy Scriptures which were spoken and written by divine inspiration. Now is not this to for sake the fountain of living waters, and hue us out broken Cisterns that can hold no water. Others there be, who do vilify, and would exclude utterly all forms of prayer; and indeed all things else, that are conducible to order and decency, unity and peace in the Church, so much are these men taken with their own fancies and inventions: All forms of prayer with them are carnal, formal papal, etc. and do stint the spirit, which last is (yet) no more done by this, then by singing of set Psalms, which they themselves do practise, and make use of in their own Assemblies. Sure if these men be in the right, and that no forms of Prayers are to be regarded: Then to what purpose are all those pious helps to devotion, etc. which were composed and published for the general good by so many worthy men who were truly learned and godly, religious and renowned in their several generations. But these detractors are abundantly answered by so many eminent men, and excellent pens, that I need say no more. To conclude therefore, Beloved, be ye sure to avoid both these extremes, for they are both very dangerous. If you rely upon the Liturgy as alone all-sufficient to salvation, and thereupon neglect or contemn the holy Scriptures, the Word of God, you are lost for ever; for the Lyturgy was authorized, repealed and revived again only by Act of Parliament, which may repeal it again: It is not so with the holy Scriptures.  
On the oeher fide; If men will vilify, reproach, despise, and speak evil of the things they know not, Judas 10. and are not willing to understand aright, as multitudes do, and thereby do tacitly condemn those Worthies, Martyrs, and others, who were our first Reformers, and wise Compilers of our public Lyturgy, etc. All such do but discover their own weakness, and folly, and do expose themselves to the contempt of understanding, wise and prudent, of deeply learned and truly religious men. Be sure that you run upon neither of these rocks, to the splitting of your vessel, and extreme hazards, or loss of all your precious freight, your immortal souls especially; but have an eye to the Word of God, as 2 Pet. 1.19. as to the Pole star of perfection, and steer the card and compass of your opinions, affections and conversations, according to that infallible guide and unchangeable diroction; so shall you be sure to arrive at last in the haven of rest, and attain to the end of your faith, the salvation of your souls, 1 Pet. 1.9.  
Thus much I have thought good to preadvise, and pre-admonish you of, before I was willing to enter upon the use of the Lyturgy, or form of Public and Common Prayers after so long a discontinuance, and the rather, because (as I am credibly informed) even this form is like to appear before long with some alterations, which I was willing to have waited for: I having always shunned (to the best of my understanding) such things as render a man like a Turning-style, to be whirled about by the next Passenger, such preposterous haste and sudden changes have (I am sure) lost many (otherwise esteemed) wise men, very much in their reputation; But the impetuousness of people's spirits will never give a man leave to make his own choice, norto make use of his discretion in a convenient deliberation about things of this Consequence; howsoever, the thing that I have spoken, I have done (I am sure) out of a true reverential care of the honour of God, and of his holy Word. The faithful discharge of my own conscience, who (now being aged) am going apace to my great account; And out of the tender respect I have of your souls, that you may learn to set a right estimate of things as they be, and may neither deify things humane, nor vilify things divine, but to weigh all things in the scales of the Sanctuary, and to value them accordingly: and so the things now spoken may serve as a common gage to direct you in the use of all, or any Lyturgy, or Form of Prayer whatsoever; that you may avoid the extremes on each hand, which men are apt to fall upon or rush into: that you may not turn in any thing from the right way of the word of God, nor to any side; whether of your own inventions, or others corruptions, but that you may departed from all evil, and be upright in all things which God hath commanded you: and that you may punctually observe that advice of Solomon, Prov. 4.27. which is of so great concernment in all cases concerning Christians; Turn not to the right hand, nor to the left, but remove thy foot from evil; which the good Lord give us Grace and strength to do.  
AMEN.   

A Christian Warfare.  EPHES. VI XIII. 
Therefore take unto you the whole Armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c  
Propter hoc, Accipite universam Armaturam Dei, ut possitis resistere in die malo, & omnia conficientes stare. State ergo succincti Lumbos vestros in veritate, & induti Loricam Justitiae, etc. Arias Montan.  
PRovision of Armour is never more seasonable, than in, and against a Time of War, whether Corporal, or Spiritual.  
1. When many Deceivers shall come in the name of Christ.  
2. And the Nations hear much of Wars, and Rumours of Wars, etc. 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 Dissensions 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 whilst the Nations fight (incerto pede, & Ancipite Marte) with uncertainty of Success, and Victory.  
Ap. Let me from this Scripture teach you how to prepare, and provide for a Spiritual, (and Ergo, a more dangerous) Warfare, and against an Enemy, far beyond any earthly Army, and all the Enemies in the world besides, (though many) with Assurance of success, and Certainty of Victory; which if it had been well observed, might have prevented much of our public 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 Ethics, and Economics:  
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 Economics (which began cap. 5.) verse 1. to 10.  
2. He persuades 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 Mystery of the Gospel, and that the Kingdom of God might be promoted thereby.  
OBSERVE. 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 show and discover to us two things.  
1. How necessary it is for us to be valiant, (strong, and courageous) 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 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, etc. 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 persuade 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 lest 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 words Power, and Might are different, and several, and not as if but one. For, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noting the Faculty, or Root: 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the Virtue, or Fruit of that power which is in God, and is manifest in us through His Grace, and subordinately doth cooperate 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 fullness of Power.  
2. Derivatively in us; For of his fullness 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, etc. 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 Soldiers, 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 Soldiers: And this Munition he calls a Panoply, All, or complete 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, etc. 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, etc.  
1. And as the Apostle hath persuaded 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 Heretics. Another while,  
2. Fx Insidiis, by Wiles, and Snares, as by Hippocrates, Cujuscunque 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 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 chief 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 Heretics against us.  
(2.) And doth inflame Concupiscence within us, to act, and produce sin to our destruction, James 1.13, 14, 15.  
2. But principally, and chief 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, etc.) 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. Judas 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 applied 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, etc.  
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 (Satan's Instruments) do who are ever troubling, and vexing them that fear God.  
3. And again these Names are given to them, to signify 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, etc. do here upon earth with various strength.  
(2.) And amongst them there may be several Orders, and Ranks, as Belzebub 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 Cherubin, and Seraphim, Angels, and Archangels. 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, etc. 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 having written of divers things, he collects this second Epistle, with the Doctrine, concerning 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.  From the word be strong, v. 10. 
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 complete 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, etc.  
(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 ensnare us by his means.  
From, We wrestle not against flesh, and blood, but against Principalities, against Powers, against the Rulers, etc. 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 bend 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 touched 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, etc. 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.) Courageously, Resolutely, Stoutly, Constantly, Vigilantly, and Victoriously against these Enemies.  
Exp. 1. You know what it is to stand; which doth not only signify the Gesture of the body, but also the Intention of the Mind to attend, and resist, as occasion is.  
2. In the Evil day: Not evil in itself, for so it is good, but in respect, 1. To the whole time of man's Life, because it is always obvious to Manifold. 1. Corruptions. And, 2. Tribulations, Perils, and Dangers. 2. The time of Satan's being let lose, (as it were) to go about to infect, or vex the Church with Errors, and Persecutions. As it befell, 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 Church's 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 Heretics. 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 threefold 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 Army to withstand the Enemy, whether you be, 1. common Soldiers. Or, 2. Leaders, and Commanders, being designed to such, or such Employments, 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 than Ataxy, and flinching, or falling off from our Fellow-soldiers, 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 Lion 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 complete 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 Breastplate. 3. Shoes. 4. A 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, summed up, and Epitomised 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, etc. 2. Had great need of christian strength, and courage in the Lord. 3. And of a complete 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, 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, etc. For then, 1. When the Field was sown with wheat, than 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,  periret dominica messis.  
2. When the Churches were planted, and well instructed by the Apostle St. Paul, in Rome, Corinth, Galatia, Ephesus, Philippi, etc.  
3. So also these seven famous Churches in Asia mentioned, Rev. 2, & 3. Chap. how fast did Heretics 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 befell in Germany, saith Zanchius in Epist. p. 659. of which they had daily and woeful experience.  
5. Is it not so in England now after 100 years' establishment and instruction? and upwards in K. Ed. 6. and Q. Elizabeth's time, what a multitude of Tares have been sown, preached and printed! and what a multitude of Errors, 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 overrun with Tares: For thus hath it befallen;  
1. Rome once so famous (Rom. 1.7, 8.) for their Faith, etc. 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, Philippi, Thessalonica, etc. 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 remembered, 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, etc. what a Labyrinth and Confusion of Troubles, Errors and evil Opinions do overflow Her, and do threaten the like Ruin 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 achievements must have great strength, and courage to bring them to Accomplishment.  
We are apt to be dismayed, dicouraged and terrified at difficulties, and had need therefore to rouse 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, etc. 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 Satan's 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 steadfast 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 Martyrs of old overcame Satan by the blood of the Lamb, [i.e.] by the virtue 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 Martyrdom.  
1. Thus whilst others, Goliath 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 david's was, in that great encounter with the Giant, 1 Sam. 17.4, 5, 6, 7, 42, 45. Although with a Giant of nine foot in height, and so armed, yet David the Youth remained the Conqueror over this mighty Monster: so do the Saints over Satan by this assistance: and the Church at the best state had need of strength, etc. So also,  
3. She hath need of complete 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 Breastplate. 3. Shoes. 4. Shield. And, 5. An Helmet.  
2. Offensive; viz. 1. A Sword. 2. Supplication 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 ourselves 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 Errors, Heresies, and evil Opinions of all Ages have been refuted and overthrown. 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 complete Armour must be roused 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 befall all in the day of this Life.  
2. Temptation, when Satan is let lose to tempt, and try the most.  
3. Persecution by Antichrist, Tyrants and Heretics in several ages; who have been instigated by Satan; 1. To make Havoc of the Church as Saul did, Acts 9.1, 2. Yea, 2. To Infect, Afflict, and if it might, totally to extinguish the Church and people of God, that Israel might be, as Psalm 83.4. forgotten. Thus you have had the point opened, and proved to you in the several branches and parts of it: and each Part and Explination carries sufficient reason in it further to confirm the Doctrine: and which Reasons are suited to every particular, and may thus briefly be summed 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 herself.  
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 subtle, 2 Cor. 11.3. and hath snares & depths. 1. Seeming Friends; as Psalm 55.12, 13, 14. It was not an Enemy. 2. Domestic 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, etc. and, 2. By excellent pretences of zeal, piety, etc.  
6. Because Satan's assaults and temptations are very violent and impetuous; as it appeared by their prevalency over David, Solomon, Samson.  
Ap. If such Champions fell; consider then what may befall us.  
7. Satan his army, adherents and instruments are even innumerable, and exceeding powerful, like those, Nimrod like, Anshehashem: 1. Before and after Noah's Flood: Giants, Gen. 6.4, & 10.8, 9, 10. 2. Like Anakims and Zamzumims, Deut. 2.10, 11, 20. Tall Giants. Noah and Aaron in Jehoshaphats, 2 Chro. 20. Ethiopians and Lubians in Asahs' time, 2 Chron. 14.9.3. and Assyrrians in Hezekias, 2 Chron. 32 and mighty potent, as being; 1. The Angel of the bottomless pit, Revel. 9 to 12. 2. The great Dragon, the old Serpent called the Devil and Satan, Rev. 12.9. 3. The roaring Lion, 1 Pet. 5.8. 4. Prince of the power of the air, Ephes. 2.2. 5. And King of Locusts, Rev. 9.11.  
To name no more besides the Title given him in the verse before in the Text: all which do argue an irresihable strength, if we have not the aid of a powerful hand to help us against him.  
8. Because he doth invade and storm us with such snares, attempts, etc. 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, etc. can well speak by woeful experience. Or, 2. Of Temptation, when he is let lose 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 lose 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 Errors and Heresies repugnant to the Truth, as the Primitive Churches were in their general Counsels of Nice, etc.  
2. Reproves the faults of them that neglect this, as too many do, Gallio-like, not caring what Errors do arise, so that they may sit at ease: as the Romans, and other Sects that leave no help either to prevent or extirpate Errors.  
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. Persuades 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 than we need not fear, though a thousand enemies did beset and environ us.  
USE IU.  
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 than 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 Wisdom, but rather delightin in folly.  
3. It persuades us to get all these, viz. This, 1. Wisdom. 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 Church's Patrimony, Riches and Crown. And 2. How to love and prise the Communion of Saints.  
2. Blames us for being far from this, in that we are so apt to be seduced, and easy to entertain uncharitable thoughts of our brethren and friends.  
3. Persuades 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 her best condition. 2. Had need to be strong in the Lord, and in the power of his Might. 3. And to be completely armed, as it is here prescribed. 4. That she may be able to stand, withstand, and stand, (i. e.) To stand courageously: 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. Satan's losing 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 need to be strong in the Lord. 3. And completely 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 conjoin them both together: and thus briefly 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. etc. (i. e.) Not in the world, but in the Church,  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, etc.  
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 oversown with Errors 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 befell them, saith Zanchius: Now how miserable!  
5. And ours of England, how over-runne with Tares in these sad times of Toleration?  
2. The Church had need to be strong in the Lord, etc. and not to dread; as, 1. Moses. and, 2. The Lord himself entreated 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 herself 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 plucked up? Isa. 5.  
Ap. So what can the people do to prevent Errors, if the Pastor's 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. 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 completely 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, etc.) as, 1. Apparel, in Wisdom, 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 virtue and efficacy. 1. Not only to cover and defend us from, 1. God's Displeasure. 2. Satan's Malice. 2. But also to infuse Courage and strength into the Soldier, 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, etc. and to overcome all Miseries. 1. Job 2. David. 3. Daniel, etc. all acted with this Armour invinceably.  
4. The Church must have all this, that she may be able to stand, and withstand etc. Great achievement had need of Courage, Strength and Armour; and we are too apt to be discouraged and terrified with difficulties and frailty, etc.  
Reas. Because Nakedness cannot stand before armed strength.  
1. For Instance. 1. Upon Israel's Idolatry, the people were naked, Exod. 32.2, 21, 25. (i.e.) without the arms of God's protection.  
2. Upon Achans trespass, Israel (the Church) flies, runs, Josh. 7.8. and turn their backs, etc. 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 vicious provocations. Annot and, 2. Depths, Revel. 2.24. as of Jezabel, etc. which teach and seduce to fornication, uncleanness etc. and who can discover or search into the bottom of them?  
2. Besides, he hath various instruments.  
1. Seeming friends, Psalms 55.12, 13, 14. It was not an enemy.  
2. Domestic Servants, Psalms 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 outside of carriage: and, 2. Specious pretences of piety, etc.  
6. And the mighty opportunities, assalts and temptations of Satan.  
Reas. Now because Satan's assaults are so strong, violent and impetuous, as appears by their prevalency at some time over;  
1. Samson by a Delilah.  
2. David in matter of Vriah, and of numbering 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 ourselves, 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 Abraham's Offspring 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.) 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 bend against the people of God to destroy them, are yet as nothing, in comparison of Satan's huge Army against the Israel (the Church) of God to devour and destroy them all. And as the Devil's 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 lie 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 upon 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 the Heathen Roman Emperors, the Seducer of our first Parents, Accuser of the brethren, and the Adversary of God's 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. Principalities, powers, etc. do argue an  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 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 ruin 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 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 Error 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 bend 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 itself, but very good, because it is of God's 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 lose, (as it were) to vex, 1. And infect the Church with Errors, 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 and persecuting Heretics. As it befell, 1. Job, who might well take up Solomon's Proverb, and say as He, All the days of the afflicted are evil, Prov. 15.15. But especially then when Satan was let lose 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 Heretics.  
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, etc. let the diligent Visitors of Sick-beds and dying persons speak their woeful experience.  
2. And what work he makes in the Day of Temptation when he is let lose as before, let doubtful 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 behoove 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. Courageously 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 Combat and Conflict, till all is done, the War ended.  
5. Victoriously, and triumphing when all is done, the Enemy overcome, and the War is ended for ever.  
And thus it behoves 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 betrays ourselves: 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 vanished 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 sure, They shall lose 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 testify.  
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 completely 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 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.  
Use 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 Housekeeper are asleep, how soon may the Field, the Vine or House be surprised, and Tare-sown wasted or entered by an Enemy!  
2. Exhortation; For how often are we exhorted hereunto to Vigilancy and Industry for the prevention of all Errors, 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, etc. 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 yourselves, and to all the flock, etc. And for instance,  
1. And how praise worthy were the primitive Churches that took such care by their great grave and general Counsels, 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 Heresy of Arius, and other Errors, Anno 330. circiter. 2. Constantinople against Macedonians, who denied the Holy Spirit to be consubstantial 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 Counsels the Reformed Churches do adhere.  
2. The like care did the Orthodox party take from time to time by Counsels and Synods, General, National and Provincial, to crush (if it might be) Error in the bud, and prevent it of taking Root and growth.  
3. The like godly care have all the Reformed Churches of Christendom 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 Synods National and Provincial: 1. To preserve Union and Peace amongst the Churches. 2. And to prevent Schism, Faction and Divisions which are the very Nurseries of Errors and Heresies, to the great disquiet and trouble, and (as much as in them is) to the utter undoing and ruin 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 Errors 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 control. 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. Uncertainty of, or obstinacy in their Doctrine, or Tenants as now it is with them. 3. Their Independency and uncontrovableness admitting no means of redress. The, 1. Began or entered them. The, 2. Enlarges them. And, the 3. Confirms them, and makes them obstinate and incorrigible in Erronr.  
1. They entered 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, etc.  
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 charge the crime of Schism and Heresy 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 Ancients, they must proclaim no peace with Rome.  
☞ So as that the charge of Heresy 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 Pope's 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, whilst they 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 control of any Authority, whether Civil or Ecclesiastical.  
Ap. And therefore they did not only, 1, Resist the pious, and grave admonitions of the ancient Fathers of the Eastern Churches, and others of former times. 2. But since, they would never endure the trial of an Oecumenick, (or general) Council, though they have been often called upon to that end. 3. Much less of any inferior Synod, or other Council, 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 reform of the manifold Maladies and Errors that are crept in amongst them, which now can no more be concealed than Grey hairs in the head, and the oil in the hand of a man, Hos. 7.9.  
2. The second sort of persons jnstly blame-worthy for preventing a Church of the means of recovery out of Errors, and Heresies, and hindering the Church of helps in that case, are the ancient Separatists of former times, which are guilty of, 1. Schism. 2. Heresy. And herein to let pass all those abominable Heresies of divers, recorded by the Ancients, Epiphanus, Augustinus, Ambros. etc. 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 God's 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 error 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 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 persuaded; And here began their Sehism. 2. They were called Cathari, because they boasted themselves to be purer than others in life and manners: whereas our Purity only is, that our sins are forgiven, and we are purged in the fountain of Christ's blood, and sanctified by his word and spirit, John 15.3. 1 John 1.7. 3. Yet this Error 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 Errors as enter with the fairest pretences. 1. Nevertheless this Error it was against the Scriptures evidently. 2. And it produced dangerous effects, for it advanced Satan's kingdom, by driving divers into despair. 4. And it was condemned by the second African counsel under Cyprian Bishop of Carthage the Precedent thereof. And by the second Synod at Rome under Cornelius the Bishop there: See Eusebius, Alsted and Simpson of the Church, Page 37.421, 422. etc.  
☞ And nevertheless these did not multiply their Errors; yet this Error 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 Heresy: So Schismatics they were at the best.  
1. It is great Wisdom to suppress Errors betimes which Cyprian, and Cornelius endeavoured by their Colleagues, Synods and Counsels.  
2. Authors of Schism are hinderers of 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 Church's Maladies which are worse than the Disease, as the Novatians did by their opinion.  
Ap. For though weakness is to be pitied, yet a devilish Rigour 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 error. 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 hatched a bitter hatred, (though causeless) against Cecilianus Bishop of Carthage, whose cause was often heard. 2. But always the Donatists succumbed (or failed) 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 Schismatic, next he turns Heretic, 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 Catholic 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 rebaptised, which they did practise upon people, though they had been baptised 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 inferior 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 afric, as to their two first Tenets, Simp. p. 292. 2. And by St. Augustine mightily. 3. And they were condemned by several Synods 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 Council: So obstinate were they in their Errors and Heresies. Afterwards  
1. They became cruel Persecuters of the Orthodox, and Catholic Christians about the year 404. Alsted Chron. p. p. 335  
2. In the end they were divided into sundry factions, and so were rend and torn to pieces, Alsted Chron. p. 385.  
Ap. As it doth often befall to such persons in the like cases: Thus the Donatists also were, 1. Schismatics, than Heretics. 2. Uncertain, and obstinate in their errors. And, 3. Independent.  
In the former Precedents of Romanists, etc. you perceive that:  
1. Schism doth begin, and enter men into Error and Heresy.  
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 error, and makes them obstinate and incorrigible, as it did the Romanists, Novatians and Donatists before named, whom no confutation, council, or course could reclaim.  
3. Now the third sort of persons that hinder the Church of the means of Recovery out of Errors and Heresies, etc. 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, etc.  
☞ Herein let me premise this that none mistake me, as if,  
1. I had any prejudice to any man's person, or that I aim to do wrong to any man, it is far from me.  
2. I have learned to own and prise 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 myself 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 Unity and Peace of the Church of God, (as the  Errors 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, in the practice of which we all hope to be saved. See Ezek. 3.17. and 33.7. I have made thee a watchman, etc. Ergo, 1. hear, etc. 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 Errors 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 spoke 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, and Swethland, there were slaughtered no less than 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 Errors were many, very changeable, and many of them abominable.  
3. Their Independency or Obstinacy was incorrigible, for they would be controlled 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 Errors: 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 Zealand, 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 Error, so prejudicial to the Church, and to the Truth.  
☞ And Robinson the last, and one of the most grave and learned Doctors of 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. Errors. 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 chief, and Christians in special manner upon him, one upon another in such a way of order and subordination, as may best suit with the public 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, etc. as verse. 25. which if they were cut off by a Schism, 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 Vncontroulableness, 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 Council hath any power at all to reform and suppress any Error or Heresy arising or springing amongst them, only their own Church must do it, which may consist of seven or three persons: And how soon may they be seduced or quashed.  
1. If there were no more but these three particulars named, viz. Their, 1. Schism. 2. Uncertainty 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 control of any power whatsoever, Civil or Ecclesiastical, to reform or redress any Error 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 not 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 in New England, and of their carriage there. 3. And now in Old England, our dear native Country, and what they have been doing here for divers years last passed. 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 errors can unanimously agree in the way to destruction and damnation throughout the world.  
But is there no Balm in Gilead, is there no Physician there? Why then is not the health of the daughter of my people recovered? Jer. 8.22. and 46.11. Is there no Sovereign Medicine to close these gaping wounds? Is there no wise Man (like a skilful Physician or Chirurgeon) that can judge between brethren, (in Nature, Profession, as Men and Christians) and to decide these unchristianlike 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 befell 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 applied and made use of. See cameron's Judge of Controversy.  
1. Melancthon that mirror 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 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, whilst the Whoredoms of Jezabel and her Witchcrafts are so many? Whilst 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 cornerstone, 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 selfconceited opinions, and let all be tried by the infallible Touchstone of the Word of God; then, without doubt, we might quickly meet and agree together; But whilst 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 reform 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, etc. This would be an oil of Perfume, and the dew of fruitfulness and blessing.  
2. How happily then should we live together, as the Household 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 fullness of Christ, Ephes. 4.3, 13.  
1. In the ripeness and perfection of Christ's 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 joined to Christ their Head in the world to come, and should All come to Mount Zion, the City of the living God, the heavenly Jerusalem, and an innumerable company of Angels, Heb. 12.22. etc. 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 Anabaptists, Anno 1520. 5. Brownists, Anno 1580. 6. Independents yesterday.  
As for the Quarrel betwixt Episcopacy and Presbytery, I could never see other cause, then in the Animosities of men, which if laid aside, the difference might soon be decided, and the Controversy 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. Informed us, How great care should be taken of this Field, Vine, House, the Church of God, that it be not wronged 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 Christendom 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 Errors and Heresies, if the Church should be sick of such Maladies, as often: Thus do, 1. Papists. 2. Ancient Schismatics and Heretics, 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; 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 practice, 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, etc. from the infallible Rule of God's holy Word, into a practice of telling Legends, (Lies) and feigned stories, (which is their usual course of Preaching) and into Confessions, Penances, Pardons, Absolutions, etc. 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 man's 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, etc. 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 merely 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 God's Enemies mentioned in Scripture, as of Sisera, Ethiopians, etc. against Asa, Johoshaphat, over Edom and Hezekiah, over Assyrrians. 2. And the Downfall of Goliath, that mighty Champion armed with strength, and formidable Weapons, 1 Sam. 17. do evidently testify.  
Ap. But to act with humane strength, and such inconsiderable Armour against a spiritual enemy the Devil, etc. 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 oil 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 cries: 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 befell Josh. 7.8. 1. For that we will not accept Armour when it is offered to us. 2. And are ready to cast away our Weapons and Arms when we have them upon us, and in our hands, as Israel and Achan did by Idolatry, and that trespass, as before.  
4. But lastly, which would be our everlastling comfort:  
1. Were we as careful to get the strength of God to our assistance.  
Ap. As we are to gain men to aid us.  
2. And to gird up the loins of our mind, and to put on Christ, and the armour of God for our defence:  
Ap. As we are to arm ourselves 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, etc.  
1. Serpentine wisdom, Mat. 10.16.  
2. More than Sampsons' strength.  
3. And of Elishaes' army of Angels, 2 King. 6.16, 17. to help against so many Wiles, such strong assaults, such infernal powers, and devilish adversaries, as are all acting against us.  
1. Many are the Wiles, and Snares, and depths of Satan; and who is it that can search into the bottom of them to find out, and discover them?  
2. Many also are the Instruments by which he worketh and undermines us: viz. 1 By seeming friends. 2. Domestic 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 vicious provocations, as with a pleasing Bait, like a Nimrod-like Hunter, or crafty Fowler, or dangerous Fisher after men's 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 persuasions to vicious actions, with which they are said to vex them, because hereby they caused God to vex them.  
2. And thus by Jezabel, that filthy Prophetess, who did teach and seduce men to Fornication, & e. Rev. 2.20. to 25. And these practices 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, Edward's 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 Saviour's advice and council 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 Serpent's 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 Serpent's Wisdom; viz.  
1. In wisely observing, and prudently searching out the knowledge of things by their experiences, which though it be called Ma. Stultorum, yet may it be as truly named Mr. & Dr. Sapientum.  
2. In Flying, hiding, and securing themselves from dangers by all lawful means. 1. Save yourselves 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 poison hath infected all the branches. 2. As the Crocodiles 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 repent of) that they may besaved.  
Ap. All these are a deadly sting to the Devil himself, 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 adjoin 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 ancient 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 Samson. 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, 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 achievements, Nehemiah and Zorubbabel, etc. upon a juster cause, or better ground called upon to be strong and courageous, 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, etc. as an Adamant harder than flint. The rock fears no change of weather, heat or cold, etc. and the horse fears no dangers, Job 29.19. to 26. Clothed with thunder, etc. And the Lion turns not away from any, Prov 30.30.  
Ap. So the Christians Courage will not shrink, nor be daunted, 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 undertake 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 employed, is matters of great difficulty and hard services: See Heb. 11.33, 34, to 39 Who through Faith subdued Kingdoms, etc. 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, Judas 23. plucked 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. Judas 3. Stand fast in the faith, etc. and contend for it. 2. And for Righteousness sake, 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 itself, rather than 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. God's 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 passed, All which we have slighted for our own profit.) viz. If our Courage had been always seated in sanctified hearts, and employed in a good cause, and acted with good warrant from God in all our straits and difficulties, sure we had never fallen into the Confusion we have felt, and been ingulfed in the Divisions that have rend 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 styles himself and Epaphroditus, Soldiers; Phil. 2.25. My brother, companion in labour, and fellow-soldier and exhorteth 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 Counsellor or Orator, and Learning for a Preacher, a Doctor to others.  
2. The weighty services which God employs us in; and Ergo as God commanded Joshua, Josh. 1.7. To be strong and very courageous. And Joshua exhorted them that were to succeed him, Josh. 23.6. In conquering and subduing the Canaanites, and possessing the Land, etc. 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 justs, cut off, and pluck out eyes, hands and feet in many cases, Mat. 5.29, 30. and 18.8, 9 Mark 9, 43, to 49.  
2. Demolition, etc. levelling and battering down mountainous Corruptions, and strong holds, and fortifications of sin in our own bosoms, 2 Cor. 10.4, 5, 6.  
3. Reparation of Jerusalem, and its Walls in ourselves, as well as in our Nation, personally and publicly 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 summed 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. Lust's 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 men's shapes, 1 Cor. 15.32. Dogs, Lions, Bears, Bulls, Wolves and Tigers, etc. 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 loved the praise of men, etc. 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, etc. have part in the lake, etc. 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 than 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, (Goliath) 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 spiteful Adversary, by some Arguments, which are drawn from,  
1. The Commodities accrueing by Christian Courage, are,  
1. The Favour of God, to strengthen you, Psalm 27.14. Be of, etc.  
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 easy, 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 courageous, as to the hazard of life, how had they miscarried!  
5. It will daunt our Adversaries, for as James 4.7. Resist, etc.  
6. And encourage others, as Paul's 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 forecasteth 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. Peter's 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. God's 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. Recompense 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. jacob's hard service was short, and easy upon this score.  
8. Keep a clear Conscience, this will make a man bold and courageous.  
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, etc. And he hath led Captivity captive, etc.  
Thus I have finished three Uses from the first seven particulars of the point.  
1. Use informs us of the great danger the Church is in, because of the Tares, Heresies, Errors and Schisms, which, 1. Apostate Romanists. 2. Ancient Heretics. And, 3. Modern Separatists (Anabaptists, Brownists and Independents) have sown, and by them greatly corrupted, and disturbed the Church's Doctrine, Unity, Peace and Concord, p. 13.2. to 22.1.  
2. Use from the second and third particulars, informs us of the Church's 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 completely 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 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, Errors and Schisms of Apostates, Romanists, Ancient Heretics, Modern Separatists. 2. The Church's weakness to withstand, etc. 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, Understanding, 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, etc. 2. Or ourselves, 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 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 wind and turn, and Ergo, hard to find.  
Ap. So it is with man's heart, full of wind, Turn, Nooks and Corners, Wiles and Sleights, Isa. 29.15, 16. woe to them that seek deep, that will pretend one thing, intent 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 aught: It is so sly and wily, that no creature in wicked subtlety and dissembling, can go beyond it. 4. And desperately wicked, (We Anush Hu, Et Anxium ipsum) it is but one word in the Text, and is diversely rendered, viz. 1. Desperate: or, 2. Deadly: or, 3. (Conjunstim) desperately bend unto, and set upon deadly mischief, and deceitfully to destroy, Psalm 64.5. 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 practices. 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 ourselves, 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 seethe and knoweth, etc. So full of shifts and fetches, so unsearchable are men's hearts.  
Ap. I doubt many are of this persuasion in our days, else 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 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 sense our hearts are compared, and said to be,  
1. A great deep, Psalm 64 6. In which men dig deep to hid 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, etc. and out of it, evil Thoughts, Murders, Adulteries, Fornications, Thefts, False witness, Blasphemies, etc. do arise and spring: and upon these grounds we are so frequently called upon to,  
1. Wash and cleanse our heart, Jer. 4.14. James 4.8. else as Pilate, for they are very foul. as Proverbs 20 9 Who can say, I am pure, etc.  
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, etc. to the ruin 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 man's 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 prays, Psalm 19.12 Lord cleanse thou me from secret errors and faults Minnistaroth, ab occultis, Arias Mont. And St. Paul groans, Rom. 7.23. O wretched man that I am, etc.  
☞ And all these Corruptions of our own hearts within us, are Satan's principal Engines, which he maketh use of to the ruin 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 than hours: and the Relation of which would fill many volumes, rather than the scantling of a few Sermons.  
☞ I shall therefore at present wave this work of so large extent, having given you this taste, that you carry in your bosoms 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 employed 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, etc. Deal with Satan, wrestling with his Temptations, etc.  
1. Always bring your hearts with all the Ebullitions, out-going, and motions of the same to the Touchstone of God's Word.  
2. Entertain always a sense of God's 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, etc.  
3. And learn of the Apostle, and with him exercise yourselves 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 lie 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 Thiefs, 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 join 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 overreach him, and so be the better enabled to do him mischief.  
Ap. We cannot be ignorant of such practices in our times. So also to Idolatry, Deut. 13. per totum ver. 1, 6, 12, 13, etc. peruse it.  
Ap. Men are very apt to allure, entice persuade one another to evil, to every sin their corrupt hearts are inclined; but how few will persuade one another to Good, as they did, Isa. 2.3, 5. To learn the ways, etc. and to walk in the light of the Lord. And they, Hos. 6.1. invited to Repentance, Come let us, etc. 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 Apostatising time: Mal. 3.16. Then they spoke, etc.  
II. For Destruction: It is our Saviour's counsel; Mat. 10.17. To beware of men that are like Wolves: Vers. 16. Bloodthirsty 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 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, etc. 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 Use, 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 Satan's being let lose by Antichrist, cruel Tyrants, and perverse Heretics, 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 Errors 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 God's 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 behoves them therefore to prepare, arm, and strengthen themselves against such an Evil day. The first of these evil days we are sure will befall 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 die 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 lies their Refuge, made this Covenant) and put the evil day far from them, by thinking that the Judgements threatened will come: Who knows when? etc. 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.) Scoff at the Threating of the Prophets, as supposing yourselves secured against all occurrences whatsoever, and bend 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 yourselves 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 practices: and you have made Lies, 3. Your Refuge, and so hid yourselves under falsehood, that no overflowing scourge or judgement threatened 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, etc. yet though by Robbery, Oppression and Fraud you have unworthily enriched yourselves, 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, deceits, deep disguises, and cunning projects, your vain confidence and security, (as if by firm covenant and unchangeable agreement) shall be disannulled and wiped 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 seethe that their day is coming, Psalm 37.12, 13, 14, 15. A Day of Judgement, a time when God will recompense them, a woeful day to wicked and unrighteous men: Isa. 5.18, 19 Jer. 17.15, 16. That say, Let him come and hasten, etc. For then their, 1. Sin shall be discovered. 2. Conscience awakened. 3. Confidence shall fly away, and forsake them. 4. Good men's 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 terrify wicked men from the Unrighteousness and wickedness which is in their ways. Thus (from this point) as I have showed 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 woeful day will ensue thereupon in this, that you may avoid both these extremes 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 Solomon's servants did before him, 1 Kings 10.8. to hear his wisdom. 3. And Daniel, etc. in King Nebuchadnezars 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 applied 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 it's a Gesture of Business, with the activity and industry attending 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 (etc.) idle?  
Ap. Now in the sense 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. unanimously. 3. Vigilantly and watchfully to see the enemy. 4. Regularly, every man in his rank and order, Magistrate and Minister, etc. 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.  
Use 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 in setting upon this Warfare courageously.  
2. unanimously, 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 crossly 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 search 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, to observe this enemy's 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 Errors 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 conjoined 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 Use 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. 2.7, (i.e.) to enjoy perpetual happiness in heaven, Rev. 22.2. to 6. Luke 23.43. Whither St. Paul was wrapped 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 Taste of me here, and a Feast with me hereafter for ever in heaven, he shall have a white stone, full Absolution from all sins in the Judgement and a new Name, assurance in this right, and interest in these Honours. 4. Power over the Nations: Be joined with Christ to judge them, 1 Cor. 6.2. And the morning star, the full fruition of myself, 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 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 courageously against our spiritual Adversary. Now this advice of our Apostle doth consist of two parts: 1. An Exhortation to the performance of the Duty enjoined, 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 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 Breastplate. 3. Shoes. 4. A Shield. 5. An Helmet.  
II. These parcels of this Armour, which are both Offensive to the adversary, and Defensive of ourselves, 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 inquire into the reason of the similitude, why Truth is compared to a Military Belt or Girdle, and Righteousness to a Breastplate; and so of the rest.  
It being beside the Apostles purpose and intent, so subtly to apply the graces mentioned to such and such particulars: But the drift of the Apostle is to teach us in general, what virtues, 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 alleged before, verses 12, 13.  
III. Having your loins girt about, as Soldiers 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 weakeneth 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 clothe 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. And with Belshuzzar, Dan. 5.6. When the joints or girdles of his loins were loosed, and his knees smote, etc. 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 Errors and Heresies, with Sincerity and Uprightness opposed to Hypocrisy, 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 trials 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, etc. must be girded, (i. e.) strengthened 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, etc. And St. Peter also, 1 Pet. 1.13. Gird up, etc. as well as our Apostle. It is a Metaphor taken from an ancient custom in the Eastern Country, 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 custom 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 never faileth. 2 Cor. 1.12. The testimony of a good conscience is a light of great joy and rejoicing, hope ends in the fruition, Faith perfected in the Object, Love enlarged in heaven; you hear the point that concerns the first piece of Armour, viz.  
Doct. All Christians that would be conquerors over spiritual Enemies, must be girded, that is, strengthened 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, showing, that the quiet State (peace and prosperity) of a Kingdom or Nation, standeth in Truth, Meekness, justice and Righteousness, not 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 conjoined, 1 Cor. 1.30. For Christ is made to us Wisdom and Sanctification, as Apparel for Dignity, Beauty, Righteousness and Redemption, as Armour for Safety, Satisfaction and Security.  
Ap. If the Sanctification of Christ be our Apparel, we are so clad, that Aaron's Robes, Joshuahs' Mitre, and Mordecai's Royal Apparel 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 God's displeasure, Rom. 5.1. and from Satan's Malice and Violence. 2. As 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, etc. as David did Goliath.  
1. Being thus apparelled, we are clothed like unto the King's 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 Zion 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  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 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, joseph's 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 practice, Hypocrites that dissemble it, profane Neglecters that are careless, and graceless Contemners of the truth, that wilfully refuse it: and, 2. And how many are very easy 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 Heretics, Romanists and Separatists, etc. Mercenarily, as Judas his Master, & Esau his birthright, 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 than this; Heads, Hearts, Hands, Tongues, Counsels, Consciences, Designs, and Practices: All false, etc. Of all these see my Notes upon Proverbs, 23.23. Buy the truth, etc.  
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 combat, and to conquer; the particulars you know are seven, viz. Defensive and Offensive, I have dispatched the first, viz. the Girdle of Truth.  
II. I do now descend to the second, viz. The Breastplate of Righteousness: There is little difficulty in the words; Every man (I presume) knows what a Breastplate and what Righteousness is.  
Exp. Only thus much let me give you notice of, viz. That a Breastplate as 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. Leu. 8.8. In which was the Vrim and Thummin, light and perfection, and which is called the Breastplate 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 Prophecy, Tongues, etc. 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 conveyed to us, John 1.16. and 14.16, 17.4. Spiritual, as here in the Text; and 1 Thes. 5.8. Let us be sober, putting on the breastplate of Faith and Love; and by this breastplate 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 john 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 Breastplate;  
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 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. jacob, Gen. 30.33. In his dealing with Laban about wages, etc. 3. joshua 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, saul's 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 Christ's righteousness is become ours; Rom. 4, 6, 11. and 5.18. So by the Righteousness of one, 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 jesus Christ. 3. Of God by faith, ibid. Phil. 3.9. Not having mine own, etc. 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 ourselves; 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, etc. 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 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, job, David, Daniel, etc. all which is excellently set forth, Can. 6.10. The words thus cleared, do afford this point,  
Doct. Christ's Soldiers that fight against Satan and spiritual enemies, must have on the Breastplate 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. Christ's 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 by Joshua 24.14. and commended it in many, as in David, Asa, Nathaviel, etc.  
II. Reasons, because in such God's 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 Outside, God only cures the heart; This looks out in every action, as a Candle in a Lantern at every pane. All Shwes and Pretences are nothing without this. The Prayers of such are acceptable, Prov. 15.8. God's 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 ourselves in sickness or distresses, as Hezekiah, Isa 38.3 said.  
II. Marks, whereby to try yourselves upon a use of Examination: 1. Make God's Word our Rule: this will rectify 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: Uprightness hides none, Psalm 32.5, 11. It bewails secret, and avoids great sins, Psalms 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 than seem so, Proverbs 20.6, 7. Henoch, Abraham. 4. Be humble, teachable, patiented, 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 public, private, in dangerous times, as Dan. 6.1. 8. Let the bent of your whole heart be after God, Psalm 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 cheer ourselves 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.  
Use 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 pharisees, Luke 18 19 to 13. 2 Pelagians. 3 Papists. 4 Humourists, Sectarians, and other Justiciaries 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, etc. 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 Sodomites did righteous Lot, 2 Pet, 2.7, 8. So some will swear, etc. on purpose to vex a godly person etc. Disgracing them for their defects, if they can espy any small motes in them, who yet do daily endeavour to purify themselves, not considering that they themselves (the while) are like a very sink of filthiness, and Swinelike do wallow in all uncleanness. 3. Opposing and persecnting them for Righteousness sake, as Cain who flew his brother, because, etc. 1 John 3.12. There are too many Cainites alive.  
III. To such as put away, and make Shipwreck 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; It's 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 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. It's 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, selfseeking, self-advancing men been sick of this disease in their consciences.  
Quest. But will this always serve the turn?  
Answ. Surely no, Conscience will be awakened, and then it will be a woeful day to wicked men.  
iv This Use of Reproof doth extend itself 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 God's Commandments. Micah 6.8. He hath showed thee, O man, what is Good, and what the Lord requires, etc. That the Lord himself is righteous, and hat he loveth the righteous and Righteousness, and that his eyes (of favour) are upon them, Psalm 34.15. And that better is a little with righteousness, than a great deal more, (they know) than I need repeat, yet they will adventure upon unjust and unrighteous ways: For how many men's Houses, See Jer. 22.13, to 20. How King Jeboiakim lived, died, and was ignomis iously buried. Lands, like Nahoths vineyard in Ahabs' possession. Estates, Isa. 10.13, 14. See the Treasury of the Tyrants of Assyria, and Provisions; How many men's words and works do testify to men's faces their unrighteousness.  
Ap Of all which the Prophet hath spoken abundantly, and we also now can testify and evidence the unrighteousness of men's hearts and hands in their under take and proceed.  
☞ 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 terror 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, amongst the people of God, that such may not only see cause to tremble, but also foresee, that they shall whither, and fall, and perish for ever.  
Thus concerning this second piece of Armour, viz. the Breastplate of Righteousness, you have heard the kinds of Breastplates, 1. Military: 2. Mystical: 4. Sacred: 5. Spiritual, and that righteousness is either Natural, Legal, Civil or Evangelical, and what Righteousness is most appliable to this piece of Armour in the Text.  
Doct. Then you had the point propounded, proved by Scripture, three reasons promoted further by six motives, and demonstrated by evident signs 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 shipwreck of a good Conscience, as practise unrighteousness in their stations and conversations, these may expect the righteous judgement of God against them.  
Now to close this part of Armour with a word of comfort, the third Use is of Consolation to all righteous persons: observe that, 1 God is righteous, and loveth righteousness. 2 His eyes 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 deathbed 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 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. Breastplate, 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 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, etc. And hence it was so usual with them to wash their feet after travail, etc.  
II. But sigurative, Feet are usually put in Scripture for, 1. The whole man: Rom. 3.15. and 10.15. Swift to shed blood, etc. 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, etc. 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 greaveses of brass, as Goliath did, 1 Sam. 17.6. to ward his Shins from darts, blows and thrusts; or or else with Boots or Shoes, according to the kind of employment, 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 appliable 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 otherwise used and applied 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 ones, etc. 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 shoes 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 strengthened 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, etc. (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, etc. 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, 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 spoke and did, which are of excellent use for our Instruction, Imitation and Consolation, Mark 1.1. 2. The whole Doctrine of the Word, both of Law and Grace, and whole matter of instruction to rule to guide us under Christ, Who, Mark 1.14. Came preaching the Gospel of the kingdom of God. And thus we stand bound and hear, believe, profess and practise the same. 3. The glad tidings of remission of sins and eternal salvation, the Doctrine of Free grace, and obtaining righteousness by faith, and teaching the true way, how to attain perfect Righteousness and Eternal Life; This was manifested of old in reference 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, etc. as concerning the Gospel, they are enemies for your sakes, etc.  
This Gospel we are commanded frequently to hear and believe, Mark 1.15. Acts 1.57. To yield obedience to it, Rom. 16.17, 16. Titus 2.11, 12. And to walk uprightly according to the truth of it. This is styled, 1. Glorious, 2 Cor. 4.4. 1 Tim. 1.1. 2. The power of God to Salvation, Rom. 1.16. 3. children's bread, Mat. 15 26. Milk for babes, 1. Pet. 2.2. 4. The word of God's grace, Acts 14.2. 5. The word of Faith, Rom. 10.8. 6. The Savour of his knowledge, 2 Cor. 2.14, 15, 16. 7. The ministration of the Spirit, 2 Cor. 3, 8. and of Reconciliation, 2 Cor. 5.18, 19 8. The Word of Truth, Ephes. 1.13. 9 Of life, Phil. 2.16. 10. The Doctrine which is according to godliness. 11. The form of sound words, 2. Tim. 1.13. 12. The good word of God, Heb. 6.5.  
Reasons which may be added to these honourable appellations of the Gospel, are because by this we are begotten to God, 1 Cor. 4 15. And in it we have our legacy of peace and salvation, Isa. 52.7. and of all things conducible thereunto.  
This requires Faith, Love, Repentance, Self-denial, Crucifying the flesh, a new Creature, the putting off the old man, and putting on the new man.  
Thus we have heard what the Gospel is, viz. it is good tidings: and what it doth contain. How we ought to hear, believe and obey it, walking uprightly according to the truth of it; and that from divers motives wrapped 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 inquire, whether ourselves 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, than we are rightly said, To walk worthy of them all; or else we walk worthy of none of them.  
I. To walk as it becometh the Gospel, is to lead a life agreeable to the Gospel of Jesus Christ, and that because, 1. The Gospel may not be evil spoken of through us, young women must be so qualified, that the word of God be not blasphemed, Titus 2.5. So also Propfessors and Instructers of others must take heed of breaking the Law, lest the name of God be blasphemed through us, Rom. 2.17. as those Captives of Israel profaned the name of the Lord among the Heathen, Ezek. 36: 19: 2. The Gospel may be adorned by them in all things, as those good servants did, Titus 2.9, 10. And those whom the Apostle so exhorteth. 3. And that we may be exemplary to others, and instruments of their Conversion. This is to walk as becomes the Gospel, and those that do walk so shall be blessed, Gal. 6.16. Have peace and salvation at the glorious appearing of the great God, and our Saviour Jesus Christ, Tit. 2.11, 12, 13. For the grace of God (i. e. the Gospel) that bringeth salvation hath appeared, etc.  
II. To walk worthy of the Lord, is in a conformity to his Image; our relations to him, as of a good Wife to so worthy a husband, dutiful Children to so good a Father, loyal Subjects to such a Magnificent King, who is the blessed, and only Potentate, the King of Kings, and Lord of Lords, 1 Tim. 6.15.  
Ap. Every of which doth conclude us in all the Duties of each Relation; and doth discover unto us the Iniquity, Folly and Misery of all such who do desert this husband for any other, or disobey so good and tender a Father, or rebel against, and revolt from this blessed Potentate, and do become voluntary Subjects to the prince of darkness; you will all say, This is a bad change, yet how many are guilty of all these transgressions referring to each relation, and do make this change usually.  
III. To walk worthy of the holy and heavenly Vocation (which Christ hath given us by the Gospel) wherewith we are called by Christ in the Gospel, and by which we receive the Spirit, whereby we are sealed to the day of Redemption, Ephes. 4.30.  
This Vocation or Calling is holy and heavenly, because it is a voice descending from heaven, infusing heaven into us here, and inducting us into heaven at the last, all which it doth effect by calling us to Holiness, which it begetteth and cherisheth in us here, and crowneth with perfection for ever in Heaven.  
This Vocation is either external by the Preachers, or internal by the Spirit, as Acts 2.10. Both are the fruit of God's Free Grace, and of his love to mankind.  
And this holy Calling teacheth us how to walk worthy of the Lord, and this Vocation itself, and the Gospel by which we are so called: and they do walk worthy of all these, who walk in the sight of God's 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, 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 practice 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 shoes might be as long lasting as the shoes, and other Apparel 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 public employment 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 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 hoist 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 labour 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 increase.  
3. And so apply yourselves accordingly, for the cherishing of the one, or the checking of the other. Is it so then  
That we (Christian Soldiers) must make diligent preparation. 1. To profess and practise the Gospel: And 2. To preach and publish it, when lawfully 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 strengthened 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 practice.  
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 Apollo's, That he was a man mighty in the Scriptures, Acts 18.24.  
To each of these keys or heads, you may subjoin Uses of Information, Exhortation, Reproof or Comfort, as you please.  
3. How few do prise the Gospel, and 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 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, etc. 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 men's practice to the rule of the Gospel, with which we should be thus 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 barefoot 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 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, etc.  
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 aught to take it, but he that is called.  
☞ And this Calling is conjoined 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 spoke to his Disciples, John 20.21, 22, 23. where you 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 persuaded not advised, discreet person amongst you, that doth consider the great and weighty charge imposed upon the Prophets and Preachers of God's 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 of them, as of Light, Salt, Pillars for the House, or Seers to be Guides to lead the blind.  
The Vigilancy, Industry, Pains, Labour 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 enjoin 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. 1 Cor. 12.28, 29, 30. God hath set some in the Church; Apostles, Prophets, Teachers, etc. So in that other place, God gave some Apostles, Prophets, Evangelists, Pastors and Teachers, etc. 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, etc. Hos. 4.4, 9 Strive with the Priest; like Priest, like People. Mal. 2.7. The Priest's 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 baptise at their pleasure. For that distinction was founded in the Law of Nature before the Levitical Law: For Indians, Turks, Heathen Romans, Britain's and Galls had their (Clergy) Brackmans', Muftees, Flamens and Druids amongst them to teach them. We read of Priests in Egypt, Canaan and Midian before the Law, Gen. 47.22. 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, etc. Numb. 16.31.  
2. Uzza, 2 Sam. 6.7. 1 Chron. 15.13.  
3. King Vzziah, 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. Vzzah 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 might affright, and be a Terror 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 show us a more warrantable Christian form. None then may prophesy 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 not call inward or outward, whatsoever they do conceit of themselves. 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, Grammar to expound, Rhetoric to persuade, Logic to divide, and Philosophy, and School-Divinity to decide any Controversy: Nor may they plead Inspirations and miraculous gifts, for these have ceased.  
Object. But they will plead the Prophecy, 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 enlightening graces and gifts of Tongues, and Miracles as are mentioned, Acts 2.15, 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 edify 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. Public, expounding the Oracles of God, revealing the whole Council of God to men for their salvation.  
2. Private, By catechising our Families, conferring with others, repeating what men have learned from the Scripture, from other good Books, and good Preachers: advising, encouraging, reproving, comforting as occasion is. Ap. And is all this nothing to exercise our zeal upon, but that the fire must needs burn besides 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 Philip's 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 Herdsman: Amos 14.15. And the Lord said to him, Go prophecy, etc. Peter and others, Fishermen, Mat. 4.18. And Paul a Tentmaker did so, Acts 18.3, 4. Ergo Tradesmen may preach if they be gifted; but let ours show such an extraordinary Call, and consider that  
Answ. 1. Extraordinary instances must not be brought in as Precedents: For if so, then false Prophets may expect Asses to reprove them, as it befell Balaam, Num. 22.28. and Soldiers may make use of Priests Ram's horns to scale Walls in a Siege, as Josh. 6.3. and lamps and pitchers to subdue enemies, Judg. 7.16.  
2. True predictions of future things, speaking strange tongues which the Speakers never learned, and miraculous cures were the wondrous effects of an extraordinary Calling.  
Ap. Let our Sectaries show 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 public employment. We condemn not all Tradesmen, (eo nomine) from being orderly admitted into the Ministry in some cases. Some men's Parts are too broad for their Callings, and some men's 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 skill and wisdom.  
7. Which cross the grave and serious Question of the Apostle, 2 Cor. 2.16. But now who are not sufficient? Mechanics are able Ministers, and dare exercise (ut dicunt, per famam & populum) in great Assemblies, to the great dishonour of God, profanation of his Ordinances, and scandal of reformed Churches.  
☞ The good Lord rectify these things, that we may be completely 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 Combat 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 Breastplate. 3. Shoes. 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 Falsehood, and this Breastplate of Righteousness with the Unrighteousness of men, and this preparation of Shoes to profess, practice and preach the Gospel, doth suit with mere 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, etc.  
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 practice of the Gospel, or without hope of salvation; of which it is the substance and evidence; or the Word of God, by which it cometh, or Prayer which it produceth to perfection; So as that if we have true Faith, we have all these in some proportion, though each of them also have their proper place in our defence, and do mutually concur with this, and not one of them can be in sincerity without this Faith.  
2. Taking the shield or Buckler, you may note, that these two words are promiscuously and indifferently used one for another: for the substance, shape, Dimensions, and use of them with horse and Foot, I might acquaint you out of Polysbius, Livy, and other Authors, vid. Mat. Mart. p. 35 15, 35 16.  
☞ But to let that pass, they were Weapons of special defence and use in war, and they were made of Gold, 1 Kings 10.17. by Solomon. or Brass, 1 King. 14.27 as by Reheboam; or Wood, 1 Chron. 12.8. wrought by some artificial workman to the use and purpose before named: and the word Shield in Scripture is used (properly and figuratively) in a fourfold sense, viz. for a Shield.  
1. Artificial, made by man for a defence of the body against an enemy, and so had Goliath, 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 Governors are styled, Psalm 47.9. Hos. 4.18. signifying that they are, or aught to be for defence and protection of the body politic; not destruction, (like the Rump.)  
3. Spiritual, against the Devil, etc. 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 also to extinguish, and utterly to destroy all their venomous 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 Lord's 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 inquire what these fiery darts are, I answer.  
Answ. Concupiscence and evil Lusts which do kindle the soul with Covetousness, Ambition, Selfseeking, Revenge, etc. 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, wicked men, habits of sin, corruption of heart, etc.  
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, etc. and this we may the more easily be persuaded of, if we consider,  
1. The promises of God made to Believers, which are abundant.  
2. The Grace of Faith (this Shield) in itself, which is evidence of our sonship, union to Christ, as the Anchor, etc. 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 man's means; and here you are to consider, what Justification is, and how by faith we do obtain it: Of which see my Notes at large on Rom. 13.11. only thus here, Justification is an act of Gods imputing Christ's 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 signify 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 justify, Ergo, we say, Fides sola justificat, oculus solus vidit, as the only instruments to apprehend the Object, but not Solitaria, solo is joined with the Predicat, justificat, & solus, sed non separatus ab anima, cerebro, etc.  
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. Purify, etc. Gal. 2.20. Christ's 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 befell 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, than that Faith, (this Shield) by which we have Sonship, 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, etc. Should I yield to be or do what thou suggest, to defile and undo myself with wicked lustsses, 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 defy thee in such a case as this; then draw the sword of the Spirit upon him, and adjoin 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 Terror to all that want this shield, or neglect it either in defect or excess, either by Unbelief or Presumption. 1. Unbelief is a sin against Faith in the way of defect; and unbelievers are such as either know not the Word of God through ignorance and want of the means of Faith, as Pagans, Psalms 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 Errors and Heresies. Know, but acknowledge not the Truth of it, as Atheists, Epicures. Know, and acknowledge, but appy not Threaten, Precepts, Promises, etc. 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 men's faults, and discover their obliquities, do what they can.  
Rep. This piece of Armour is ushered 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, etc.  
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 itself, by which we have Sonship, 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, etc. 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, 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 entered 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, Lot's sons, Egyptians, Israelites, were all undone by it.  
☞ If we were but almost persuaded, 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 heinous 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 Winter-season, 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 Head-piece of Armour is either,  
1. Artificial, wrought by the hands some skilfulful Workman, and fitted for the heads defence: They were made anciently of Brass or Copper, since of steel and iron, and that for the hardness, soundness and durableness of the metal, Aes enimest maxim durabile, it will abide blows without yieldance: and with such do soldiers use to arm their heads, as Goliath did, and David assayed, 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 Breastplate, and an Helmet of Salvation upon his head, etc. 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 achievements; and the meaning is, That God doth undertake the care of his people's Warfare, in their deliverance from miseries, temporal and eternal, and in the subversion 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 glistering 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 appliable 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 ourselves (heads) as being already victorious in the combat which we are to fight, is as an Helmet of defence and glory to us.  
Ap. And in this sense Hope is styled the Helmet of salvation, both here in the Text, and also in that place, 1 Thes. 5.8. 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 enlarging of the desire after something ; 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 hangs 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, etc. But we rejoice 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 Exulting.  
Or, Our hope in God for Salvation and future blessedness, is a Grace infused into our hearts by the holy Ghost, by which we expect all future good things, grace and glory, (& mitigationem presentis crucis, & liberationem, as also the mitigation and deliverance from present miseries and afflictions according to the good counsel and will of God, resting upon the promises of God, and the merits of Christ apprehended by faith, Psalm 40, 1. & 52.9. & 130.5, 6, 7, 8. I have waited, and do wait, and yet will still wait for the Lord, more than 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. Hope's eyes are upon God the donor and giver. Our salvation, (the ultimus finis) the last and best gift to us. Upon the means conducing thereto, as the Auxilia gratiae, the manifold graces by which we do attain to salvation and blessedness.  
You have heard the Quid sit, what this Hope is, and the definitions of the same both general and special, now for the causes of it.  
1. The principal efficient cause is God, who is the giver of every good and perfect gift. He of his abundant Mercy hath begotten us unto a lively hope by the resurrection of Jesus Christ from the dead; to an inheritance incorruptible, etc. 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 ourselves, 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 secure.  
4. The final cause or end of our Hope. 1. The Glory of God, in whom we place our hope, that must be promoted by us, and exalted for his mercy and grace, Isa. 30.18, 19.2. Our own salvation and blessedness, for which we hope and wait upon him, Ibid. Isa. 30.18, 19 1 Thes. 5.8. and thus for the causes of hope.  
3. The Subject of it is a true Christian, and only such as are so: it is spes piorum, the hope of the godly, not of the wicked, living simpliciter, dead, Rev. 6.9, 10, 11.  
4. The seat of it is the heart, which is sedes Affectum, the seat of the Affections, not so much of the sensitive, as of the intellective part: of the Will especially, which is sometimes called Appetitus mentis, the souls appetite, Pol. Syntag. 598.  
5. The place of it is most properly, & simpliciter, the earth, and those that are living both in soul and body in this world, who hope for many things in heaven, there is only the hope of resurrection of the body to immortal glory, etc. then there it will cease, and the completing of all divine promises to the Church and people of God, as Rev. 6.9, 10, 11. then it ceaseth. In hell there can be no hope of any good to all eternity, to those damned souls chained 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, etc. from him. His Mercy, Psalm 33.18. and 147.11. God's 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, than it shall cease. 4. Assurance, and this ariseth from, and is grounded upon the truth of God's promises, the merits of Christ, the effectual omnipotence of God that promiseth good, to perform whatsoever he hath promised, whereas men's 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, adjoining 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 persuaded that God spoke truth: hope waits the occasion of time when God will discover it.  
3. Faith is persuaded of the Truth of God, who can neither lie nor deceive, etc. 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 supplies Hope: for we cannot hope to have any thing from God, except we believe his Promises; and Hope by patiented 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, etc. and 10. Opposites of this Grace of hope, the helmet of salvation.  
And thus much shall suffice for the explication of the point.  
2. Now I descend to the second particular propounded, viz. The confirmation of the point.  
I. It is frequently commanded in Scripture, Psalm 130.7, 8. Let Israel hope in the Lord, with him is mercy: I need not multiply Scriptures.  
II. It is highly commended.  
1. Good, 2 Thes. 2.16. 2. Blessed, Tit. 2.13.3. Lively, 1 Pet. 1.3.4. Sure & steadfast, Heb. 6.19.5. And by it we are saved, Rom. 8.24. because hope is necessarily joined 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.  
IU. 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, etc. Acts 23.6. and 28.20, etc.  
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. Ourselves, 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 itself; for we ought to persist and continue therein to the end, because the grace and benefit to be broughtto us, is so great, 1 Pet. 1.13. because the whole world hopes for a Restauration, much more reason have we, Rom. 8.19. to 26.  
You have heard the point from this piece of Armour, viz.  
Doct. A Christians hope of salvation is to him an helmet, which he must take, and make use of in his spiritual Warfare. This point you have heard explicated, confirmed.  
Now I do proceed to improve and make use of it.  
3. I do now descend to the third particular propounded, viz. the Uses.  
I. Use is of Reproof to those that hope not as they ought to do.  
1. Doubtful persons, that fear God will not defend, nor deliver them in time of temptation, nor bestow eternal life upon them: True it is, that in us there is cause enough to doubt, when we consider our sins; but let us bewail this, and our Confidence may be in God.  
2. Despairful people, that apprehend their sins to be greater than mercy can pardon: Gen. 4.13. Thus did Cain; so those that had no hope, 1 Thes. 4.13. This is a great sin: Of this see my Notes.  
3. Those that hope in the creature, as too many do. See my Notes of trust in God, or In humane inventions and forged tales, as poor superstitious persons and Papists do, who place their hope in the Saints departed, and in their Relics, in Bulls, Pardons and Indulgencies of the Pope; in Vows and Pilgrimages, and a thousand other Ceremonious Observations. Or in their own merits.  
4. This Use doth justly reprove and condemn the vain hope of evil men, in, and after evil things: We are here in a Labyrinth, a Maze, an inextricable way: It were endless to speak of the vanity of men's 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 desperate 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 herself by the slaughter of the Seed Royal, but she found it otherwise, 2 Kings 11.1.  
6. Sennacheribs huge Army could not compass their design, but were miserably destroyed, no doubt, he hoped otherwise, 2 Kings 18.19.  
7. Israel's 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 Spider's web; his house shall not stand, etc. but be as a dying man giving up the Ghost, Job 11.20. For God destroys such hope, Job 14.19.  
Quest. So that we may ask the Question, (as Job. 27.8.) What is the Hope, etc. 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, foam or thin froth, smoke 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 joint; 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, etc. 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! 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 applied 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 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 conjoin 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 yourselves what Use you make of it. You have heard it opened in the Causes and Effects of it, etc.  
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 whom we expect salvation, according to what we pray for, (Orat. Dom. Pet. 1.) hollowed be thy Name; Glorify him in all things.  
Ap. How can we hope for such honour from him, whom we wilfully dishonour daily! Be you exhorted and persuaded 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 rejoicing of hope firm and steadfast 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 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, Unity, 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 ourselves, 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 than a Paradise of God, a place of peace, where the Lion and the Lamb lie down in peace together, Isa. 11.6. to 10. and 65.25. We have broken one another's 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 virtues; 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. etc. and 13.10, etc. and 18.11, 12, etc. see the places) who when the Prophet had reproved them for their sins, etc.  
1. They answered him crossly 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, etc. We have loved strangers and strange courses, and so we will do still; a profane 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 Ass in the wilderness that snuffs up the wind, etc. vers. 24. and yet they plead innocence, and said, I am not polluted, vers. 23.  
2. So Jer. 13.10, etc. They would walk after their own hearts, etc. 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 desperate resolution, (and word Noash) to walk after their own devices; to which they added, to devise Mischief against the Prophet, who gave them good counsel, etc. 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 Usurpers: And how can such men wear hope as an helmet of salvation: Thus much for Examination and Exhortation; I end with a word of consolation.  
Use 4. The fourth Use of Consolation, is, to them that may hope upon Experience, as Psalm 78.9, 7, 8.  
1. They may be of good courage, Psalm 31.24. And have gladness, Prov. 10.28. And praise God for the light of his countenance, Psalm 42.5.11.  
2. May hope in trouble, Jer. 14.8. Lam. 3.26. In death, Prov. 14.32. When heaven and earth shakes, Joel 3.26. Luke 21.28. 1 Thes. 4.16.  
3. They shall flourish, Jer. 17.7, 8. And rise gloriously, Tit. 2.13.  
Of the seven pieces of this Panoply, (or whole Armour of God) so necessary for us in our spiritual and Christian Warfare: You have heard five of them spoken of already, viz. 1. A Belt. 2. A Breastlate. 3. Shoes. 4. A Shield. And, 5. An Helmet. All which I have opened, and applied 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 easy 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 called, quod ad Cladem sit Inventus, vel ad hostium cladem fit Gladius, proprie autem appellatus Gladius, quia Gulam dividit, i.e. cervicem desecat; nam caetera membra securibus caeduntur collum gladio tantum, Mat. Mart. p. 1030.  
Ap. Now a Sword is called in latin by a name derived from a word, that signifies Slaughter, Destruction and Misery, etc. especially of an enemy.  
☞ This hath been our Master a great while, and Ergo, we know it by woeful experience too well, without any further Explication: But this is not the sword in the Text.  
2. Spiritual, and this is the sword in the Text, and is here said to be The Word of God, and to this only we speak, for we have not to do with natural words, which men utter with their mouths by speech to express their minds one to another in this place from this Text.  
This Spiritual Sword, the word of God; is either, 1. Essential, or, 2. Theological.  
1. Essential, viz. Christ, the Son of God, the second person in the Trinity, by whom the Will of God is declared to the Church, as our minds are expressed to other men by our words. So John 1.14. The Word was made flesh, and dwelled among us: this is the Essential and uncreated word: and in Scripture, two special Attributes are ascribed 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 Epithets 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 Father's 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, etc. Reprove, etc.  
Ap. This is a created and inspired word, to make us wise unto salvation, 2 Tim. 3. 15, 16, 17. 2 Pet. 1. 19, 20, 21. We have a sure word of Prophecy, etc. And this Word of God made known to us by Christ, etc. 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 woeful. 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 Christ's 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, etc.  
6. Sound; a form of wholesome and healthful words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as conduce to the health of our souls; 2 Tim. 1.13. rather wholesome than toothsome; healthful than delicates; not tainted with Error or Heresy, with any false or corrupt Doctrine.  
7. It is quick and powerful, and sharper than any two-edged sword, etc. 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 than a two-edged sword, which easily enters, and makes way for it .  
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 eyes 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 forenamed 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 applied 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 and 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 Pharaoh. Moses numbered them according to the mouth, i.e. The Word of the Lord, as he was commanded. Consider also,  
1. Who it was that made the Prophet's 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 All-sufficient power, and of admirable efficacy.  
2. To what end and purpose their Mouths are made so sharp. I answer, To subdue men's 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 God's 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. If he threaten a Nation, and they repent, than 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 oversight, or want of forecast, or out of sickleness and mutability of mind, for such grounds of Repentance are imperfections in man, and cannot befall 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 repent that he had made man, etc. 1 Sam. 15.11. That he had set up Saul to be King; which doom and sentence, as it was denounced, because of man's 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 Schoolmen 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. God's Menaces are denounced with a condition, if not expressed, yet secretly employed and intended, viz. of Repentance.  
2. And his Promises likewise are propounded to people, though in absolute terms, ofttimes 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 saul's 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, etc. 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, rejoicing the heart. 4. Pure, enlightening the eyes. 5. Clean, enduring for ever. 6. True and righteous altogether, more desired than 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 ourselves.  
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. Errors, 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 Control, like the Princes in Jeremy.  
3. Error pleads the Spirit.  
4. Self-Interests, and unrighteous innocence, Jer. 2.35.  
3. And the cross Multitude, the vulgarity, are all for Tumults and Uproars, as Acts 19.24. and are set on mischief, as they, Exod. 32.19.  
Thus concerning this sword of the Spirit.  
You have heard that the Sword is either Material or Spiritual; And this spiritual sword is either Essential and uncreated, or Theological, Doctrinal or Evangelical, created, and inspired, and conveyed 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, etc. 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 applied 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 men's 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: jer. 1.7. At what instant I shall speak of a Nation.  
☞ Not that God doth repent out of oversight, or defect of forecast, 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, etc. to whom, and to which end all the Menaces and Promises, Threaten and Encouragements of God are made: All which Menaces and Promises are ever to be understood with the condition or reservation there expressed by Almighty God. How absolute soever they appear, or by us may be apprehended in their Terms or Words.  
8. You have also heard the praises of this Sword, the Word of God, out of Psalm 19.7.8, 9 in fix particulars.  
9 And that it is usually compared to incorruptible seed in several Scriptures.  
10. And also the Arguments or Reasons of this point; viz. That,  
Doct. The word of God is the true Christians sword, wherewith he doth defend himself, and offend his spiritual adversaries: I say the Reasons do arise from its own Excellency in the use of it: And the Author of it, viz. The Spirit of God.  
Here the War is spiritual, and so is the Enemy, and so also is the Sword: All are spiritual; and Ergo, Thus suited one to another in this Warfare.  
☞ But the Reasons will meet with a further illustration in the Application of this point: To which now I do now descend.  
11. And the Uses of this point are of Information.  
Doct. The Word of God is the sword of all the faithful, wherewith to defend themselves, and to offend their spiritual adversaries, to withstand, repel, subdue, and cut off all Satan's temptations, and other corruptions which war against our souls, 1 Pet. 2.11.  
☞ Now the Word of God is called The sword of the Spirit, because,  
1. The Spirit maketh this Weapon to our hands, 2 Pet. 1.21. For holy men of God spoke 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 Joints 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, etc.  
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. Errors, Heresies, and evil Opinions. Self-interests and unrighteousness. And, 5. The unruly Transgressions and wickednesses of all people.  
I. Use of Information: This Use doth inform us of the Excellency of this Sword in the use of it, both in the way of Offence and Defence, to subdue and support.  
1. And for Offence, the first enemy to be encountered with, is,  
1. Satan, He is a fierce, cruel and crafty Adversary; Of whom you have heard before, vers. 11, 12. This is he that encountered our Saviour in the wilderness, Mat. 4.1.  
In which Temptation you shall find him (Proteus-like) changing his skin, and acting a threefold person: but a Tempter he will be in every shape, still aiming at evil, and endeavouring to seduce men to sin.  
1. He will be an Hermit in the wilderness, and will visit Christ as a friend to advise him: not to fast overlong, nor to hurt himself with hunger: and mark here the,  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae, the Devil's entrance upon the ensuing Temptation.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi, the Risistance of Christ thereunto: Christ had fasted long, and was now an hungered: and hereupon he takes occasion to begin: The devil takes Christ at the weakest: this is his practice still: note,  
Doct. As he did by Christ, so he will do by all: when we are weakest, than he will be busy at work with us to seduce and destroy us.  
1. The Devil observed the preaching of John the Baptist; john 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 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 withal: Though here be no bread, yet know, it is not Bread only, or other ordinary food that doth nourish any man, but by God's 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 virtue of food into other things, and can make poison to be both meat and medicine, Mark 16.18. and Ergo, Upon 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 Zealot: He will go (next) to the holy City, and try what he can do there; He taketh up Christ, and carrieth him, as God's 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 crucify him: When he had brought Christ thither, he sets him upon a Pinnacle 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 foiled him with Scripture before) he will cite Scripture too, and persuade Christ to leap down, upon the Reason alleged 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 Wilderness.  
The Devil did not cast Christ down, but bid him cast himself down.  
Doct. Note, 2. The Devil may tempt and persuade to evil, he cannot compel, Hoc tantum pertinet quod egit in principio, Seducere, etc. Iraeneus. The Devil citys Scripture, but withal, he adds and concealeth at his pleasure, (viz. Cast thyself down, and to keep thee in all thy ways, misinterpreteth, and misapplieth, averteth all, (as impious Heretics, 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 show 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 persuaded Christ to tempt God, hoping to find him either to be an Imposter, if he received 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 Father's command, cast myself down headlong, 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 high mountain; a fit place for ostentation, and to take the prospect and view of many excellent Things.  
2. There he shows him all the kingdoms of the world, and the glory of them: i.e. The Excellency, Riches, Splendour, Beauty, and whatsoever is admirable in them; and these he presents to Christ's senses, 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 men's 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 Devil; This he spoke 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, than I am the Son of God: but if I do, than 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 tries to know who Christ is, whether the Son of God or not; and when all is done, he is forced 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 desperation, then to presumption, now he frights with Terrors, the frowns of men, loss of preferment; Then with promises of the world's glory (if you will worship him) and of all desirable things, as he did by our Saviour.  
He tries 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, Samuel with Saul, Nathan and Gad with David about Bathsheba, and numbering 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 joining 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 far the better: And those that resisted and misused the Prophets for their labour, did but resist to their own ruin 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 no control. They are straight 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, jer. 18.18.  
3. The Errors, 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 Ruin of Errors and Heresies out of the Ancients, 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, 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 Selfseeking, self-interests, and Unrighteousness of men. This practice 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 denied themselves in their own Will, Mind, and sinful Affections.  
In the cases of Pleasure, Profit, Honour and Preferment,  
1. Thus did Abraham; Gen. 13.8 In his Son, as well as in his seniority, to Let his Nephew.  
2. Moses. Exod. 32.10. When God promised him so, and yet he did prefer the people before himself, choosing affliction, etc. esteeming the reproach of Christ, etc.  
3. And job 1.20. In the loss of all he submits, and blesseth God.  
4. Wise Agur, Prov. 30.2. I am more brutish, etc. 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 threaten. 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 than the least of Saints. Gal. 1.16. He conferred not with flesh and blood, etc. Rom. 9.1. He could wish himself accursed, etc. respective.  
8. Yea and jesus Christ himself, Phil. 2.6. who in the form of God, etc. 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 oil.  
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, etc. Who sought not themselves, but the Lord jesus 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 Practice; who have sought rebelliously after higher places, as Korah, Numb. 16.10. Absalon 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. Absalon, 2 Sam. 17.3. And Herod did, Mat. 2.13. And Covetously after the Estates of others, as Ahab and jezabel did.  
☞ And by these I mean the Church, and State-Robbers, and Plunder-masters of our times. 1. Who made a Selfdenying Ordinance, yet minded and practised nothing less; but acted the contrary. 2. Who did enrich themselves with their own unrighteousness, and the Ruin 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 blows, 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 Sceptre of Jesus Christ, and to make a thorough reformation, when they acted and effected the deformation of all that is called Good, (Was ever any Nation thus beguiled! etc.)  
These are just like those in Jeremiahs' time, who pleaded innocence, and called themselves the Temple of the Lord, Jer. 2.35. 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, etc. 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, bend 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 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 men's 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, jan. 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 hearty 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 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 Time-serving 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 soulsaving, a self-pleasing, and a time-serving, or men-pleasing preaching.  
1. The last, viz. The Tim-serving is best accepted; He that can daub with untempered mortar, and make pillows for men's elbows; that can cry peace, peace, when there is no peace, and with lies make the heart of the righteous sad, and strengthen 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, whilst 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, etc. for ostentation, more than 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 than 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 enticing words of man's wisdom, but in demonstration of the Spirit, and of Power.  
3. But the first of these three, viz. The Soulsaving 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, 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 men's faces, nor dismayed at their words, though they be among briers and thorns, and dwell among Scorpions. Ezek. 2.6. Jer. 1.7. Whatsoever I command thee, thou shalt speak: This is his practice, 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 public 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 Solomon's mother doth of the virtuous Wife, and that with little variation of 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, Errors 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 ourselves.  
I. In the very subduing of the enemies, this sword doth prove to be defensive of ourselves. 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 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 world's 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 employment 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 Counsellor, 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, etc. And all others.  
Ap. Now the fit any man is for his own lawful employment, 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, than she is in danger.  
☞ David in his Wars, and Solomon whilst in pious Works of building the Temple, were very right in their way; But when at ease, and out of good employments, each of them met with a fiery dart of the devil: The first by another's man's 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 King's reign, and Princes decree justice, etc. 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 Country, Nation or Kingdom, yea, and for the whole world: Where this is wanting, there is 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 England's happiness, and the misery and confusion of Infidels and Indians, through the want of this.  
4. It hath a great influence upon life itself: For by it our days 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 itself 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 (self in our) best parts and abilities: For by this our Souls are converted, Understandings enlightened, Thoughts purged, Affections sanctified, Wills confirmed to the Will of God, Memories stored, Consciences cleared, Hearts changed, cheered 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 ourselves from and against Idolatry, Infidelity, Heresy; Strange Religions, men's 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. beacons Book, entitled The Governance of Virtue, 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 persuaded, 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 and opportunity, we may become instrumental, that ignorant men may be instructed, disordered men reform, dull Memories quickened, cold zeal inflamed, the afflicted comforted, and the distressed relieved, that error 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, 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: Therefore to all these (to bring up the rear) and also to arm you completely, 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 befall us: 1 Cor. 10.13. There hath no temptation taken you, etc. So Paul 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 ourselves; and this Prayer and Supplication, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oratio & Obsecratio, Arias Mont. Thus conjoined 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, etc. 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  as necessity requires. When Evils and Enemies invade and assail us, we had need fly to God, and have 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 always 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 babbling, as the (Euchitae) praying Heretics, 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 Hypocrisy, as they did, Esay 29.13. that drew near God with the mouth, and with lips, etc. but with a faithful 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 conjoined with vigilancy and perseverance, watching thereunto with all perseverance, as Christ saith, Mat. 26.41. Watch and pray, that ye enter not into Temptation. This implies a Fervency, that we be not dull, languid and tired with praying, but to hold out constantly.  
V It must be accompanied with Charity for others, as well as for ourselves: It must be for all Saints, all our fellow-soldiers 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, etc. 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 ourselves 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 cries in the Ears of Almighty God. Moses did thus at the Red sea, he lift up his heart to God, and the Lord said, Why criest thou unto me, Exod. 14.15. When Moses spoke 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 voice 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, etc.  
II. These Requests, Desires, and Lifting 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, etc. 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) doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not, and in thee only the Fatherless findeth mercy, Hos. 14.3. In vain (therefore) it is to pray etc. to Saints and Angels.  
III. They must be in the Name of Jesus Christ, (not of the Saints, etc.) 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.  
IU. 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 ourselves and others, must be with assurance. For he that cometh to God, must believe that he is, and that he is a Rewarder, etc. 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 full assurance of Faith, having our hearts sprinkled from an evil conscience, etc. Heb. 10.21.22. We must not be like them, mentioned in James 1.6, 7, 8. wavering, doubtful, and double-minded, etc. 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. Mental only, in the Elevations of the thoughts and desires unto God without voice, as Moses did, Exod. 14.15. and Nehemiah, Ver. 2, 4. 2. Vocal, when by words we express the desires of our hearts. Such was Christ's prayer, who in the days of his flesh offered up prayers with strong Crying and Tears. Heb. 5.7. 3. Vital (or Real) (say some, Oratio vitalis (which is in a continued good life, Semper orat, qui semper bona facit. Gloss. Good works call for, and procure blessings, as some sins cry in the Ears 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. Abel's blood, and the sins of Sodom, cried 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 defies unto God, which may be done at any time.  
In all these ways we may be said to pray always, or continually, because, in all this diversity, is no contrariety: and in all these we do lift up our souls, Psalms 25.1. and pour out our hearts like water before the Lord, Jam. 2.19. In simplicity, and plentifully, as the Clouds do the Rain, or the Springs of water their streams, and that in the Night as well as in the Day, at all times, and upon all occasions.  
These things premised, lead us to the point of Doctrine, viz.  
Doct. True Christians (who are spiritual Soldiers 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 ourselves, 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, David's 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, etc. Is any afflicted, let him pray Again, is any sick, let him take the like course, prayer will save them. Hence the Apostle exhorteth, 1 Tim. 2.1. That first of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Obsecrationes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orationes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postulationes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratiarum, Actiones. 1. Supplications against evils. 2. Prayers for good. 3. Intercessions, for others. 4. And Thanks be for all: 1 Kings good, or bad, Jer. 29.7. All these must be made, and performed, and that for all men, i. e. All kinds of men, Jews, Gentiles, Bond, Free, Believers & Infidels Friends or Foes, Great men, or mean ones, public and private. Or all sorts and manners of men, howsoever qualified or conditioned. Especially for Kings, 1. Because the most eminent and highest in Authority, upon the well or ill management of whose Government, much of the safety, or danger of the Church & Nation doth depend, & 2. If they be not so good men as we could wish them, yet we must pray for them (as Israel in captivity was to do for Babylon,) though not out of any special affection to such a State. Yet in regard of our own interest and share in the common Rest and quietness of a Nation; In which as in a Vessel, wherein we are all Embarked, Jer. 29.7. Thus are Supplications and Prayers, etc. 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 practice of Prayer: viz. Patriarches, 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. Nevertheless the great danger he was in by a Decree. Anna served the Lord with fastings and prayer, night and day, Luke 2.37. continually as occasion was offered. And our Saviour himself withdrew himself from other company, and spent whole Nights in prayer to God (besides his ordinary and daily Devotions) Luke 6.12. to teach us vigilancy, and perseverance in prayer. Oh what should we do in this kind for our own Salvation, seeing Christ hath spent whole Nights in prayer for us. Ambrose in Luke l 5. c. 6. And how should we bewail our backwardness 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 Precedents, 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 conjoined, 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 than 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 confess, etc. and thou forgavest the iniquity of my sin; David was in the Future, God in the preter tense, Daniel (10.2.) Daniel was mourning three full weeks, an Hand touched him, etc. and told him, that from the first day, etc. 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 haste to meet him with mercy, than 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, etc. 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 spoke, 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, etc. Whatsoever ye ask in my Name, etc. So that you may make the case general, which you have Psalm 34.4, 5, 6. I sought the Lord and he heard me, and delivered me from all my fears, etc. This poor man cried & the Lord heard him and saved him out of all his troubles; Thus every prayerfull man.  
To these Precepts, Precedents and Promises, etc. 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 success he had, v. 2 of to 37. So David, Psalm 63. throughout, O God, thou art my God, etc. 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 mercy's 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, etc. Therefore we have recourse to him, saying with the Church, Esay 64.9. Behold we beseech thee, we are all thy people.  
II. Ourselves, 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 sorrows doth poor man meet with, that all may say as David did, Innumerable evils have compassed me about, etc. and I am poor and needy, Ps. 40.11. and have need therefore to pray as he there; v. 11.13, 17. Withhold not thou thy tender mercies from me, O Lord, etc.  
2. But if we have the affluence (Abundance) of all earthly blessings, how soon may the Arm of strength be dried up as Jeroboams was, 1 Kings 13.4. and all things else turned and changed in us: Our wisdom into frenzy, or folly or brutish madness, Ahitophel, 2 Sam. 17.23. Nabuchadnezzar, Dan. 4.31, 33. and our best perfections turned into defects: sight into blindness, hearing into deafness, memory into forgetfulness, etc. health into sickness, wealth into want, plenty into scarcity, when God doth break the staff of Bread, Ezek. 4.16. By either: 1. Preventing us of Bread, Or 2. Changing the virtue 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 Satan's 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 increase 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 increase. Our Faith is but weak, our Hope but faint, our Obedience imperfect; our resolutions vows, promises, purposes, how variable are they? and how apt to change? the woeful experience of many sick persons when recovered, and many troubled 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 ourselves, 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 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 breathe out (nothing but) cruelty, Psalm 27.12 ..  
And thus in respect of ourselves and others, there will be everlasting Use of this Armour, and that in several kinds. 1. Prayers or Appreciations 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 conjoined: 1 Tim. 2.1, 2. In that serious Exhortation of the Apostle, That first of all Supplications, Prayers, Intercessions, and giving of Thanks be made for all men, etc. You have had reasons from God, ourselves, 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 itself, 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 itself 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 Music. 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 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 jacob's wrestling by powerful 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, etc. 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, 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. etc.  
3. By this David frustrated the Council 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 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 even my of what sort soever, so it is no less defensive of ourselves 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 Lion's den, Dan. 6. Jonah from the Whales belie, 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. 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 joseph, Anna a Samuel, Manoah a Samson, Zacharias a john, and Elisha a son for the Shunamite woman. M. Anton. Emperor, 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 Grasshoppers and fire. Nineveh from misery and utter destruction, jonah 3.  
5. And lastly, Prayers have been marvellously effectual to the working of wonders and miracles: For by this Inshua stopped the Sun in his course, Iosh. 10. and Isaiah brought the Sun back ten degrees, 2 King. 20. Samson had water out of a Jawbone to revive his spirits when spent, judges 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 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 each, john 11.11.  
Now if you put all these together, and cast up the sum, viz. Preservation from God's 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 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 ourselves or others, which is founded upon four Pillars, or such a foundation, which (like a threefold cord, Eccles. 4.12.) is not quickly broken, viz. In respect of God, ourselves, others, and the duty of prayer in itself.  
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 profane, that they are very like David's 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, etc. Heb. 11.6. Sure 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, public calamities have been abundant, and that both in foreign 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 sweetened 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, etc. thereby blaspheming that glorious and dreadful, or fearful name of the Lord thy God; at which name all aught 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, etc. Psalm 69.22, etc. 109. 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, etc. 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?  
God's 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 God's 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 God's secret Will, Precepts and Promises are ever conjoined 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 practice 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 prays, Gen. 25.21. And Elijah knew when rain would come, nevertheless he prays instantly to obtain it, 1 King. 18 42. So must we also.  
God so promiseth his blessings, that he will have them obtained by prayer, that it may not be said of us, as of them, Isa. 4.2. Ye have not, because ye ask not.  
Here its true, Spare to speak, and spare to speed.  
III. Others neglect this duty out of Conscience and sense of their own vileness and unworthiness, and Ergo, dare not presume.  
1. But since God hath so honoured us, as to command us, let us not be guilty of unthankfulness and disobedience.  
2. And we present not our prayers in our own righteousness, but in his great mercies, Dan. 9.18.  
3. And to this end the Lord hath provided us a Mediator, his own Son Jesus, in whom he doth accept our persons and prayers.  
iv Others are discouraged, and omit the duty, because of their weakness and coldness in prayer, and want of words to express their desires, etc. I answer, Qui non est hodie, cras minus aptus erit. but sighs & groans are the best R hetorick in prayer, Rom. 8.16. God bears with Solecisms and Barbarisms: Better break the Rules of Grammar, then of the holy Ghost, and his Canon. Weak performance is better than 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 practice, 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 job, but not truly, job 15.4. and withhold 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 practice and performance of this duty: To which we have so many precepts, precedents, promises and performances as have been before mentioned in the proof of the point, and to put on this piece of Armour, to set upon the use of this Excellent Gift, and to exercise this Grace which so much concerns us. And to this, I hope, I need not urge many Motives to persuade 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 greatness, and goodness, and the loving kindness 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 weakness, deficiency and uncertainty of, either having, or enjoying corporal, temporal, or earthly, or spiritual, supernatural, and heavenly Blessings and Graces, the good things from above, but only according to the good Will of God, and the measure of his gracious Dispensation towards us; besides the manifold fears and feelings of evils, which our short lives are always 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 spurred 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 aid from above to help us, both according to our necessities.  
iv The duty of prayer in itself, and the excellency of it in the cause, end, and effects.  
It is God that sets us on work, he is the Author & Efficient cause; and Christ his Son hath taught us, he is our Tutor herein, and the Holy Ghost doth enable us in the service, and shall we be negligent? And if Christ himself was so often in prayer in the days of his flesh, & did offer up so many supplications with strong crying & tears, Heb. 5.5, 6, 7. to testify, 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 complete 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 fullness 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, Patriarches, Prophets, Apostles, etc. were all frequent and servant 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 one's 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 ask and praying we do acknowledge, and advance his greatness and goodness; and in our praises, his Bounty and Grace, who hath respect unto the poverty and necessity of 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 ways: It shelters from the wrath of God; it delivers from many 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 concentre in the deliverances of Elisha from the great Army (or huge Host) of the Syrians: and the extreme fury of King Jehoram (the Son of Ahab) who sent a Messenger to cut off the Prophet's head, because his wickedness 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 looked 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 Favours: the favour of God; freedom from danger; help from Heaven; fers removed; Tyranny (of Jehoram) disappointed, v. 31.32.  
☞ All these Motives from God, ourselves; others: and the duty of prayer in itself, may abundantly suffice to put us on, and spur us forward to this duty (to which, nevertheless 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 Ancients 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 days together for want of water, and otherwise in great danger, being encompassed with their Enemies. A Precedent 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 Soldiers, all of them Christians. Hereupon the Emperor requested their prayers; 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 success in prayers the Emperor (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 Thundering Legion; and afterwards he wrote an Epistle to the Senate of Rome, to certify the strangeness of the thing: saying, Semel atque se Humi abjicerunt, Deumque precati sunt (quem ego ignorabam) Statim & coelo pluvia delapsa est, etc.) As soon as the Christians did cast themselves down upon the ground, and prayed to that God (whom I know not, said the Emperor, but am ignorant of) the rain came down abundantly: And hereupon he made, and published Edicts in Favour 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 Murderers of good Emperors. The War was against Maximus the Tyrant, and Andragathius the Captain of his Army, who slew Gratianus the Emperor; and then (as it is usual) he usurped the Empire of the West, whom having subdued the Emperor 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 Traitors, Eugenius and Arbogastus, who had strangled the good Emperor, Valentinian the second, lying in his bed. In the beginning of his battle against them, the good Emperor 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 Soldiers at the Emperor's Feet. Thus judgement without mercy is for them that shown none, James 2.13. And ●rbogastus the Traitor (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 Murderer, & will bring him to an untimely End in despite of all his Friend: and indeed, none must, or can hinder it.  
☞ Annotations upon this miraculous support to the Emperor from above; the Poet Claudiam wrote those Verses, (though no Christian)  
O Nimium dilecte Deo cui Militat Aether,  
Et conjourati veniunt ad clasfica venti. Englished thus:  
O Gods beloved, whom power Aereal,  
And winds come armed to help, when thou dost call.  
Sure thou art much beloved of God, to whom the air and winds bring aid against thine Enemies (or come in with aid, etc. These Verses are variously cited by several Authors. See August. de civet. 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 beforenamed, and their violent deaths, Observe, what may be expected by such: but the usual End of Traitors, Tyrants and Usurpers, and what mercy should be showed unto them, more than to those Husbandmen, who conspired together, saying, This is the Heir, come, let us kill him, and let us seize on his Inheritance, that shall be ours, and thereby we shall be rich, Mat. 21.33. Mark. 12.1, Luke 20.9. But how long did they hold and enjoy the Inheritance, and what was the end, and final event of this Conspiracy, etc. 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 spoilers of others must be spoilt 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, spoil and kill, else there will be a retaliation of such things, Jer. 25.14. God will Recompense 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 Church's behalf, and have we not lately had experience of it. For, do we not think, that prayers had not the most powerful Efficacy in the great Alteration, who God in much mercy hath made in our Land in May last, An. Dom. 1660. Yea, and that besides, and beyond any other military Force: in reducing the King, Charles the Second, so many Years banished, and the Ancient Government of the Kingdom so long, and so miserably oppressed, and spoiled by cruel and wicked Usurpers, and that contrary to the cursed intentions of so many, and beyond the very hopes and expectations of all men, in so strange a way.  
Quest. And why did God do this, but to verify and justify his manifold promises to Kingdoms 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 cried, 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 persuade us thereto. To these I shall subjoin 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, etc. conjoined 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 publicly, as the present necessity, occasion, or opportunity of the Affair doth require and will permit.  
II. Who must pray? I answer, All persons, out of duty to God, the Great Creator and bountiful Benefactor of all things, of men in a special manner, Psalm 8. Acts 14.17. Hypocrites within, and Infidels without the bosom of the Church, all may and must pray thus, out of duty, and sometimes they may perform it successfully: as Ahab, 1 Kings 21.27. Those Mariners in a storm, Jonah 1.5. though Heathens, and the Ninevites, Jonah 3.8. But the Elect of God pray only effectually, and to purpose: and of these, all that are truly godly, do in a most special manner apply themselves to this Duty; and that because he best knows that this is a Service due to the Lord, who is Paramount, the chief Lord, from whom we hold all things; he is acquainted with the duty, and receives the Spirit of Adoption to help him therein, Rom. 8. And he is qualified for it, both in his person and Graces.  
1. In his person, he is not in the state, trade and bondage of sin, for God hears not such, Joh. 9 But he is Righteous, etc. 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, etc. 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, etc. may, and must pray privately, according to their own proper station, place and Employment, etc. But for public prayers in Church, they only must perform them which are lawfully, and publicly called to Church-Employment, as Timothy was by Paul, etc. Act. 6.4. 1 Tim. 2.1, 2. Thus, there may be an intrusion upon public work, whether prayer or preaching, or administering the Sacraments, etc. The public 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 claims it as his peculiar prerorative, Psalm 50.15. And the Church acknowledgeth it her duty to perform it, Psalm 65.1, 2. Praise waiteth for thee, O Lord, and unto thee, etc. O thou that hearest prayer, unto thee shall all flesh come. Or to all, or any one person in the Trinity, that holy Hymn, Esa. 6.3. Vulgo, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is directed to the three Persons of the Trinity: to them all, as may appear from John 12.41. Acts 28.26, 27. Mat. 28.19. Revel. 1.4, 5. Or 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 Blinde-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 address 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 mercy, as if he were backward thereto, as if we could prevent him, in forwardness for the Creatures good; But it is to acknowledge out dependency, and his Sovereignty; and to make a way or thankfulness, 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 ourselves, 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, than every stream a ship, or every back a weighty burden. But prayer may and must be made for all things comprehended in the Lord's 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, though not expressly, and be of some weight or importance, either in itself, or by circumstance; But we must never pray far any unwarrrntable or any wicked thing, as Gamesters and Thiefs, etc. 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 ourselves.  
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 gins 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, Heretics, excommunicated 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, than 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 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 befell 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 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 rejoice 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, if it might be, with God's 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 God's 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 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 Solomon's 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 sense 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, Psalms 42.1, 2. and 143.6.  
☞ This Humility is wrought in us by a due sense of God's properties and attributes, his Immensity, Omnipotency, Sanctity, and the effects of the same to 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, etc.  
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, etc. concerning the Doubting of our salvation, resting upon the Intercessions of Saints and Angels, and boasting of their own merits, and the Church's stock of works of supererrogation: All these fall to the ground, as Dagon did before the Ark of God.  
7. Obedienter, obediently, submitting ourselves 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 he hath promised to give. And Contra, what is not thus, suitable, lawful, or attended with promise: It is intolerable 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, etc.  
Ap. But do we practise it? Do we glorify, not dishonour his name, promote and hasten, not hinder his kingdom of grace and glory: Obey, not rebel against his Will, etc. 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 prays, and waits upon God, Psalm 40.1. and 130. per totum, till he 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, etc. Gen. 32.26. Hos. 12.4. The woman of Canaan would not be staved off, nor discouraged with Reasons or Reproaches, Mat. 15.25, 27. The blind man, when checked, cries 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 Satan's temptation, and our own corruption appears also, and both conjoin to suggest something, to make us weary of praying, and to give over. Oh says 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 best of blessings, and most necessary 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 prise blessings the more, when not presently or easily obtained. That their hunger and thirst after Grace might increase.  
2. Consider, that he hears the prayers of his people several ways: 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 Cross, the affliction, but gives strength to bear, and by suffering, to conquer in the end, as he did to Christ in his Agony, 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 amiss, James 4.2, 3. we ask what God will not give, or what is not fit for us to receive, like children that ask for poison, which the parent denies, we ask for things good, and useful in themselves, 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 thankfulness, 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 murmur under the Cross, and are impatient under afflictions. We do not bless 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' tyranny and persecution requested to die, 1 Kings 19.4. This was not granted he desired, 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 Oak 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 Voice, Gesture, Place, Time, Forms of prayer and Order, briefly  
1. For Voice, I say, public 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 always, 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 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 wand'ring minds. But in all our prayers, let us be sure that our hearts do lead the way in our Vocal expressions and petitions, lest 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 clamour, sed pectoris intimus ardour, etc.  
2. Avoid battology, 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 find some kneeling upon 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, etc.  
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 sins, as the Publican did, Luke 18.13. Spreading abroad their hands with Moses. Solomon and 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 saul's fury, and Martyrs from cruel and bloody persecutors, Gen. 24.63. 2 Sam. 15.31, 32. Jehosaphat riding in his Chariot, in a Battle, 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 express our fear of God, and excite and suit with our affections in several cases: as to lift up our Eyes in hope of God's mercy, and cast them down, in bewailing our sins, etc. that our Bodies may conform with our Minds. In public 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. Augustine's 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 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, etc. But that place is fittest, that is freest from distraction, & farthest from suspicion of hypocrisy. For public prayers, before the Law the Patriarches found out places, where they built Altars, etc. 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 Messiah, 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 Emperors, holy Houses, till driven out by persecution, which Decius and Dioclesian did demolish and destroy: Then sumptuous Temples were raised in, and after Constantine's time, by divers Emperors and Bishops, etc.  
True it is, that in Aftertimes, 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, etc.) make use of Temples (abused to Idolatry) when the Idols were cast out, and the Idolatry purged away: And such places, and Sumptuous Fabrics 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 employed 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 tied 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 did, shall pray nothing at all to purpose. They might as well conclude, eating always, from that place: 2 Sam. 9.10. where David said of Mephibosheth, He shall cat, etc. 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, etc. 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 refresh 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 public.  
1. In private prayer it is impossible for any form to answer, and suit with every man's particular necessity, and every man is left to himself.  
2. In Public; 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 public 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 inferior to the Scripture; It is not to be rested upon, as alsufficient to salvation; This is to idolise it, and so we may abuse the best things, and make them pernicious to ourselves, 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.  
FINIS.   

THE Dying Preachers Legacy.  1 THES. IV. I. 
Furthermore than we beseech you Brethren, and exhort you by the Lord Jesus, that as you have received of us, how ye ought to walk, and to please God, so ye would abound (or increase) more and more.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Reliquum ergo, Fratres, rogamus vos, & obsecramus in Domino Jesus, quemadmodum acceptistis a nobis quomodo oportet vos ambulare & placere Deo, ut abundetis magis, Arias Mont.  
THE Exhortation of the Text foundeth like the words of an aged, decaying, or dying Apostle, (Philem. 9) or faithful Preacher of the Gospel, (choose you whether; who having spent the course 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, showing 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 die 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, etc. 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 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 people's 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 is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Remnant, furthermore, 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 dispatched, 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, whilst in this Tabernacle, etc. 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 knows it well enough: you need no more proof. What Use shall we make of it?  
Use 1. Of Information. 2. Of Exhortation. 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 Pity 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. Laban's 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 fulfil 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 woeful experience, That this great work and endless labour of the Ministry is little, or not at all considered, valued, regarded, or rewarded 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 Offspring 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 far 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 their strength (for ever) Isa. 49.4, 5.  
Oh, when will this state of England think this endless work worthy of a better reward, than 5.10.20.30.40.50. l. etc. per annum, to support the person of him that is thus employed, and the Family depending upon him, with Food, Physic, Books, and all other necessary provisions.  
I have briefly dismissed the first point, and so I intent 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 adjoined is expressed 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, conjoined with great desire: So here the Apostle doth not command like a King, etc. but doth request and beseech (or beseech and exhort) in a most affectionate and supplicant way, as to brethren, etc.  
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 persuade them the more effectually to their duty.  
Conjoin 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 increase 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 than our Apostle, who was an exquisite 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, etc. 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 sympathise with the child she nurseth: So here, Rom. 12.15.  
2. Sublevat puerum cadentem, So should we, Gal. 6.1, 2. If a man, etc.  
3. Lactantio at puerum plorantem, we draw forth the breasts of consolation.  
4. Instruit puerum nescientem: Thus Timothy was, 2 Tim. 1.5. And we do, etc.  
5. She tastes 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, etc.  
7. Et Pascit recusantem, so must we, Ezek. 2.6, 7. and 3.5.7.  
8. Abluit puerum se sordidantem, etc. 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, etc. yea words, which should be as Goads and Nails fastened by the Master, etc.  
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 draws 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 Whirlwind, Earthquake, or Fire, but in the stillsmall voice, 1 Kings 19.11, 12. Not with evidences of terror as at the delivery of the Law, but with a distinct Expression of his mind and mercy, which might be heard and understood without terror, 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, etc.  
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, whom he found in a waist howling wilderness, 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, taketh & bears about her young upon them, so the Lord alone did lead them, etc. He advanceth them to the high places of the earth, & fed them with the increase of the Field, with honey and oil, 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, ourselves, others, the means 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 skill to effect it. The question will not be, how much credit or profit, but how many souls we have gained to God by the Gospel? Thus in respect of God.  
2. Ourselves, Because it is for our Credit, profit; Credit, see Prov. 11.30. The fruit of righteousness is a Tree of life, and he that winneth Souls is wise: That wins them to God, from evil to good, whether by council 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 styled 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, etc. Our Saviour when he called his Apostles, styles and makes them fishers of men, Mat. 4.19. He taught them the Minister's duty 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, etc.  
Ap. If by Light and Life we gain 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 gain (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 brightness of the Firmament; and they that turn many to righteousness, as the Stars for ever and ever: they shall enjoy an incomprehensible, and exceeding and eternal weight of glory, a rich Recompense 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 Satan into the liberty of the sons of God, that's woeful, 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 dunghill, etc. 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 value the courtesy; O be persuaded that he does you the best turn, that aims & endeavours most for the good of your Souls.  
4. The means used, the more it savours of kindnesser, the more like it is to prevail; Man should be so ingenious, as to be won with Love, rather than forced with Rigour, Facilius ducimur, quam trahemur; we are more easily led, then drawn and enforced when the hearer, (cannot but fee) Love in the looks of the Teacher, affection in his Face, compassion in his countenance, and the zeal of his heart in his hearty expressions, etc. how can it but enter and pierce the heart, and rend like Nails fastened in a sure place, and make him be persuaded that all is spoken for his good. Sure where the patiented is well persuaded of the love an skill of his Physician, the Potion is like to have the better working, & the physic to be the more prevalent.  
Ap. So it is here, all Council will do the better, and have the kinder working, if you be but persuaded of the love and good will of the Teacher, which indeed, is inexpressible and unutterable.  
☞ For faithful 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, conjoined with a serious attestation of Record of Almighty God 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 Christ's sake, and because they were in him that he loved them so well, and it was according to Christ's, 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, etc. and Neighbours, which yet neglected, and how many Ministers (as well as others) are as careless as Cain, or Gallio the Deputy, and as ready to ask the question with Cain, Am I my brother's keeper? Gen. 4.9. Acts 18.17.  
Ap. The Country rues this, and many souls lost by this neglect.  
But if you have a Form of public worship and service of God, if that be performed, is it not enough, and have not Ministers and people done their duty sufficiently? etc.  
Answ. I answer, and I pray mistake me not (for I am very apt to be misapprehended by some sinister Ears) I am clearly for a Liturgy, or form of Gods public 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 means to prevent many inconveniencies which will befall through the want of it, as schism, faction, etc. And in this (I am sure) I have all the Christian Churches in the World, Greek and Latin, Eastern, and Western, and that in the Primitive (the first and best) times on my side, Jac. Armach. Besides much Scripture Authority cited by Armach. Nevertheless, my esteem of a Liturgy, or form of Gods public worship and service, be as I have spoken.  
Yet in answer to the Question propounded, I would be always understood with this Caution, viz. That I would have none Rest, or Rely upon any form of public worship (devised by men) as all-sufficient, either to the discharge of a Ministers duty, or to the salvation of a particular Christians soul.  
1. For to speak first to the latter of these; It is impossible for any particular form to reach all the necessities, Corruptions, Temptations, wants & Weaknesses, Infirmities, Defects and particular Occurrences incident to men. There will ever be occasion to observe that Precept of our Saviour, Mat. 6.6. Enter into thy closet, &c Christ himself made use of other prayers upon occasion; He prayed all night, and in several places, Luke 6.12. Let our Addresses to God be secret and private: for secret sins and sorrows of soul, and God that doth hear in secret will reward us openly, Mat. 6.6.  
☞ In a word, Let not a public form exclude or extinguish our private Devotions, nor let our private Devotions justle out the public Form, causing us to neglect or contemn it, as fanatics do: Let both go hand in hand: frequent the public 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 Public forms are to be used for Order, Unity, etc. 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, etc. A great Command, John 21.13, 16, 17. Feed my sheep; serious advice trebled, 1 Cor. 8.16. woe unto me, etc. A severe aprrehension, 2 Tim. 4.1, 2. I charge ye, etc. 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 answered with the bare observation of any Form of God's public 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 profess 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 prevail by rigour, storms and continual Thunder, rather than Lenity, the still voice, when God appeared to Elijah, 1 King. 19.11, to 29. it was not in the whirlwind, nor earthquake nor Fire, (which yet were useful for preparation paration, etc.) but in the still voice which gave God's direction for the anointing of Hazael, Jehu and Elisha, to revenge God's Quarrel against Idolatry, and to rectify things so far amiss. But, though this still voice, 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 sharpness 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 than 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 profane. And our Saviour took his time to tell the Jews, 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, etc. Gal. 3.1.  
Ap. These things are useful to prepare the way of the Lord: the terrors of Mount Sinai, prepared them to receive the Law, and the wind, etc. at Horeb; the Prophet for the still Voice, 1 Kin. 19.11. and the Law is our Schoolmaster to bring us to Christ, Gal. 3.24, 25. Obstinate Offenders must have answerable Rebukes, men are of different tempers: some like Nettles must be handled hard, others like briers, gently. But yet as the Lord in Judgement doth remember mercy, so must Love be mixed with all this. But then, these preparations being thus made, the still Voice behind us gives us the encouragement, Esay 30.21. saying, This is the way, walk in it, etc. Lenit as apostolici spiritus obsecrationibus magis agit, quam rigidis jussis, Paraeus, Gasp. Olevianus. Haec ratio docendi mazime convenit Ministris Dei, ne pro imperio dictatorie & rigid postulent, quod praecipient lenitate & precibus facilius obtinent ab Auditoribus.  
1. Apostolical Lenity doth act more by kind Entreaties, 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 soon 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 terror 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 mixed to win the Souls of all.  
☞ And a Teacher must take heed of being quarrelsome 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 successful. Thus much for the Reproof of the Agents or Teachers, when they are either too dull, or diverted amiss.  
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 swasions to prevail with them, Durum est quod non cedit, sed recist Tactui●, Mat. Mart. When 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 Brass, 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 Counsels for his safety. The Jews, Jer. 7.26. Acts 7.51. and all impenitent persons, Rom. 2.5. who after their hardness and impenitent heart's treasure up wrath, etc. and this hardness is accompanied with unbelief, Mark 16.14. Impenitency, Rom. 2.5. Wilful ignorance and blindness of understanding, Ephes. 4.18, 19 When men shut their Eyes against the Light, and are resolutely and obstinately bend to persist in evil do: as Jer. 44.15, etc. Such hard ware and work have Ministers to deal with.  
☞ And is it not a marvellous mercy of God, to make his Messengers as hard as Resolute in the discharge of their duty, and pursuance of that which is good, as the people are in evil. For thus saith the Lord to the Prophets, I have made you as a defenced City, as an Iron-pillar and brazen walls, Jer. 1.17, 18. and your Faces strong against their Faces, even as an Adamant harder than Flint, against their wickedness, Ezek. 3.7, 8 9 Waiting when they will return to the Prophets, etc. 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 Entreaties of God; for their God waits, 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 Council is faithfully prepared, tenderly delivered, and fitly applied for the people's good. Many make it their work to pick quarrels, either at the Message, or the Messenger, the matter, or manner of delivery, etc. it's easy to find fault. This disaffection hinders many of the good they might receive. Thus did Johanan, and the proud men discredit the Prophet, and his Prophecy, 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 showed 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. Ourselves, 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, etc. set aside this main thing of gaining souls to God. And people scarce care upon what account they lose 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, etc. can catch nothing, etc. 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 prise Liberty, Recovery or Dignity, etc. procured and conferred by men, and yet do undervalue these glorious Gospel-proffers for their souls health.  
Use 3. Exhorts: Prise your Pastor's 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 people's Duty and Excellency remains to be spoken of. I do now descend to the third particular, viz. The people's 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 people's 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 Priest's lips preserve knowledge, Mal. 2.7. The tongue of the learned gives a word in season, etc. Isa. 50.4. We must give warning, Counsel, Comfort, etc. as need is.  
Ap. When all are Givers, they give nothing, because there are no Receivers: yet our brainsick fanatics fancy such a thing: Every one is a Teacher, and thinks he knows more than enough: no need of receiving, they are so full already. But I leave these to their Fancies, and to their windy fullness.  
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 pour out, you must be as the fruitful valleys which receive benefit by the same. If God by us gives Doctrines to mollify and fructify 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 Candlestiks to give light to all that be in the house, it is for you to receive it, and not to wink against, but to walk in the light, as Children of the light, till you received the inheritance of the Saints in light.  
These things premised, yield us this Result.  
Doct. Giving and receiving are relalative, and mutual actions, which reflect upon each other, Se ponunt & tollunt invicem. And Christians must take great care in both. You need no proof of this, for God is the great Giver, and all we are Receivers; All else are under him as stars.  
Reas. And for Reasons for this, consider the, 1. Giver. 2. End. 3. Gift. and, 4. Danger.  
1. Giver. Because God by himself, his Messengers, and Means, gives much, he is indefatigable inexhaustible.  
Quest. Is it not a great affront and indignity to the Majesty on high to 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, etc. 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 errors, etc. But neither God 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 gratify 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 itself, 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, etc. 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 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, etc. When Wisdom shall cry after us for our good, and we shall reject her Counsel, this doth provoke God to rejoice at our destruction, and mock when our fear cometh, Vers. 26. whereas e contra, He that hearkeneth unto wisdom's 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 woeful 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; 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 itself. And, 4. The Danger, etc. 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 public instruction.  
Quest. How many strange Doctrines and erroneous opinions (if not blasphemous abominations) have been vented, and given forth in these times? Time would fail me to speak of the particular Errors of the manifold Sects of these times. I have formerly or lately given you in a parallel of erroneous persons, viz. Of Papists. Ancient 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 overthrew the power of it by concealing the Scriptures in a strange language, and turning it into a sacrificing Priesthood, and preaching into Legends, etc. so do Separatists by a Jerobams Priest hood, crying down all Maintenance, and defaming Ministers with the vilest names of Baal's Priests, to render them odious to all, etc. But alas! These that give forth such strange Doctrines, consider not their own Errors, nor do they think how they do rake up, and revive the anciently 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 practice was to creep into houses, and lead captive  women laden with sins, and led with divers lusts, 2 Tim. 3.6, 7, etc. These are wells without water, etc. 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, etc. And the Receivers can only say, Of these men I did learn to be unsettled in religion, and by them was rolled from one opinion to another, till I had quite lost the truth, etc. 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, etc. Do as these noble Bereans did. Acts 17.11. Receive, etc. with readiness of mind, and search the Scriptures, etc. and try the spirits. 1 Joh. 4.1. By the Touchstone of God's 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 believe every Teacher which will tell you he hath a Revelation, etc. 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 public 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 mars 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, etc. did mean and what these things upon them by catechising from time to time.  
2. And how doth Solomon carry on all the Counsel of his Book of Proverbs in the way of a Father's 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 younger 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 befell them both in the end.  
This also was old Elies' fault, though 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 lose their Religion, and perhaps Morality too: See Bishop Hall's Quo●vadis, etc.  
Others being bred idle at home, because ordinary employments 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 lie, and steal, etc. 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 Men from acting the part of Timothy's 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 engrafted into their offspring, and posterity, & those under their Charge, as the Apostle did, Gal. 4.19. who did travel in birth of them, until, etc. 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 mere Notions, vapours 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 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, whilst 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 Council 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 Pastor's Labour & Love; have been handled in the two former parts of this Verse, we are now upon the third particular: viz. the people's duty, in which are four considerable particulars, viz. a giver, a receiver, a walk, and the manner and end of walking: I have conjoined 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 itself, and the danger of not receiving, etc.  
Uses 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 public 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 baneful 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; nevertheless, the manifold Commands of God, and the abundant Council 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 hearty for the amendment of these  Faults, which are of so much concernment to Church and Kingdom, and to the right ordering of all public affairs.  
I do now descend to the rest of the people's duty, consisting in the walk, and the manner, and end of such walking,  
Here in, as in the former Point I shall conjoin 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, etc. 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, etc. The whole progress of man's Life in matters of Faith and Manners, Gen. 5.24. Enoch, Psalm 119.1. & pasfim. And hence observe this.  
Doct. Every man's life is a walk, and but a walk, it gins 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 cross one to another according to the way in which we do walk. For if our way be good, than our Terms are from Satan to God, Sin to Grace, Hell to Heaven. But if it be bad, than our Terms are contratrary. For this Walk is appliable to good, and bad in their several ways, 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, and this will be the perfection of a Christian, and this makes the Point full, being conjoined together, viz.  
Doct. Every man's life is to be ordered so, that we may please God in our generation, and in the course of our conversation. This the Apostle prays earnestly for, viz. Thut we may walk worthy of the Lord to all wellpleasing, Col. 1.10.  
This all will easily grant, that we should all live to please God, but the Business 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 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 uprightness, 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, etc.  
☞ These were men that so walked with, and before the Lord, that they made a progress (as Travellers do in a Journey) in their holy path: they were neither idle, nor stood still, much less were Retrograde, or apt to Retreat: they ran to the Goal, and gained the Garland of Glory, This is our duty, God expected it, and if we perform it, God will crown it accordingly. These walked not inordinately, etc. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exactly, and according to Rule, Eph. 5.15. Not after their own Fancies, Imaginations, inventions, as many ignorant, superstitious, ceremonious Formalists and fanatics 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 Righteousness 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 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 faithful, Rom. 4.11, 16.  
4. And David was much afflected with the evils of his time, insomuch, that his Eyes gushed out with Rivers of water, because men kept not God's Law, Psalm 119.136. These Evils he endeavoured to Repress as he was able, Psalm 101. and God gave him the testimony of an upright heart, 1 King. 9.4.  
5. Many others did the like, Princes, Prophets, Apostles: the care of those men was to please God. Had those men learned to smooth and slick, to temporize humour, and concur with the times, etc. sure they might have had the favour of the World in a very high measure, for the World will love her own, John 15.19. But this they sought not after, it was besides and below them; and hereupon this Record of Honour lies upon all their Graves, as well as upon enoch's, that they pleased God, Heb. 11.5. & the reward of welldoing is with them, whereas had they walked with, they had perished with the world.  
1. And those men that walk so, with and before the Lord, as those men, Enoch, etc. did, are said ever since, to walk in God's Laws and Commandments, in his Judgements, Ordinances, ways, and Paths, Psalms 119. & passim, in the name of the Lord, Micah 4.5. not only in external profession, but in the true Faith and Knowledge, sincere Worship and Service of God. Idolaters walked in the name of their Idols (as Papists and others do) but without any truth of faith or worship. In the Spirit, Gal. 5.16. i.e. By the directions of the Spirit of God, suitable with the holy Scriptures which were dictated by the same Spirit, 2 Pet. 1.21. Many in our Times pretend to the Spirit marvellously and strangely, but they lay the Scriptures aside; By this you may know their Spirit to be a Spirit of Error, not of God, but a delusion of the delusion of the Devil. In newness of life, Rom 6.4. Having Received a new life of Regeneration from Christ, in whom they are ingraffed, and now as graffs in the true stock do bring forth fruit accordingly. In good works, Eph. 2.10. which God hath ordained that we should walk in them; Here try your works whether good or no: All is not gold that glisters, Hypocrisy, vainglory, boasters, bad ends, are such as spoil our seeming good works, as with man, these have been, and are too frequent amongst us.  
2. These men that so walk as Enoch, etc. did, are also said to walk in the old, in the good way, Jer. 6.16. Many pretend to Antiquity, but are much mistaken, as Papists for their Religion, which indeed (Statu quo) Is but an upstart Sect, a Novel invention. Many Protestants also in respect of somethings which are now accounted old, are much mistaken also. Many would have things to be good, because they be old, but except you unite goodness to the oldness, you say nothing. The old man's hoary head is a Crown of Glory to him, Prov. 16.31. Yea, but how? if it be found in the way of Righteousness; but the old sinner of an hundred years old, is accursed, Esay 65.20.  
☞ It is not simply the oldness, but the goodness of any thing that doth really commend it, else sin is very old, viz. from our fall in Paradise in the beginning, all vice & violence is very old, viz. from before the Flood: the old world was sick of it, and God was sick of them for it, and you know what befell them, Gen. 6. & Capitibus sequent. Yet in Solomon's sense, all vice is but a new invention, Eccl. 7.29. But mark his ground, viz. because God made man righteous, Gen. 1.27. Innocency was first, and Christ the ancient of days in the beginning. Sin came in afterwards, an egg of our own hatching, Esay 59.5. So that Tertullia's Rule is very true, Quod antiquissimum, est verissimum, God is Truth itself, who is from Eternity, and innocency is of the Truth, which was the first state of man.  
Ap. Thus every thing, the nearer it is to the Fountain, the Original, the truer it is in its own Nature.  
Thus it is with Religion, the way of our walk of old, that Religion which kept closest to God, his Word and Precept, was best, and this the idolatrous Israelites rejected. So in the New Testament, that Religion which is nearest to the Doctrine and practice of Christ, his Apostles and primitive purity, is the best, which many Christians do marvellously swerve from.  
Ap. Popish additionals, and ostentous ceremonies, etc. do not add to, but impair, not beautify, but deform and deface the goodness of true Christian Religion & power; And thus we must reason with all Papists, Idolaters, and superstitious persons in the world, whose Ceremonies and vanities are mere Novel Inventions, and the very Ground-plot of all their novel Fancies and erroneous Opinions that have so pestered the Church in our times: For say they (in effect) If the Pope may propound what Rules he pleases, and press them as laws to be inviolably observed? why saith the Pastor, or principal person of each particular Assembly, may not I do the same upon a better principle (as they speak) and by the Dictates of the Spirit though without the Word of God.  
To close this, this old way is appliable to divers things, but I have given you Gage enough to judge of ancient things by their goodness, but not of their goodness by their Antiquity. Choose the eldest things that be the best: and as you are wise in your Choice, so shall you be happy in the fruition of old and excellent things. Thus much for the old way.  
2. Now next, such are said to walk in the way of good Men, in the paths of the Righteous, Pro. 2.20. Phil. 3.17. i.e. after the best pattern and Precedents, Men worthily Renowned, and most fit to be imitated by others.  
This Rehoboam did a little while (viz. three years) 2 Chron. 11.17. and so long he prospered, but he soon grew weary of it, and then many changes came upon him. But Josiah (that Renowned Reformer of Religion) he clavae more conscionably and constantly to the good ways of David, and walked in them irreversibly, for which he is Renowned for ever, and that upon Record to all Generations, 2 Chron. 34.2.  
3. The men that walked as Enoch, etc. did are also said to walk, or live by faith, not by sight, 2 Cor. 5.7. i.e. in belief and hope of things promised by God in his Word. And to walk in Faith, for else no pleasing God, Heb. 11.6. Love, Eph. 5.2. And in all things circumspectly, Ephes. 5.15. And in Truth, 3 John 4. as the truth of God's Word prescribes, sincerely and constantly; according to the Rule prescribed by the Apostle, Gal. 6.16. peace shall be on them, etc. and after his Example, Phil. 3.17.  
4. And lastly, These men that thus Walk, are said to walk worthy of their Vocation, Eph. 4.1. and worthy of the Lord, Col. 1.10. 1 Thes. 1.12. and that in all Wisdom, Col. 4.5. and with all the Heart, 1 King. 8.2, 3. i.e. in sincerity and integrity, both objectiuè and subjectiuè, the Rule and ourselves.  
They that walk otherwise, may justly be said to walk by sense; things obvious to sense, are the utmost object of their care; Not in faith towards God, resting wholly upon him. Nor in love towards others, or themselves: Heedlessly and at Random without circumspection, and after their own Fancies, Not in the Truth, nor by the Rule, or good Example further than they please. Neither can they be said to walk worthy of either their Vocation, or the Lord, but cross to both; or wisely, but foolishly, that are only taken with toys and trifles: Or in integrity, but in much partiality, both in respect of the Rule of the Word, some of which only they will make use of: and of themselves, some parts or powers, they are content to employ for God, and sometimes for some ends, but not their whole selves, either entirely or constantly.  
And for the manner of these men's walking; they walk honestly, Rom. 13.13. 1 Thes. 4.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, decenter, as well becomes us. Uprightly, and shall ascend Gods holy Hill, and God will be their Sun, Psalm 15.2. and a Buckler. Pro. 2.7. and God's Word doth them good, Micah 2.2.7. Do not my words do good to him that walks uprightly, in integrity, Psalm 26.11. Pro. 19.1. and bumbly, Micah 6.8. with their God, so also they are said to walk. At liberty, Psalm 119.45. Not in sin; but as freed from sin, etc. Surely, Pro. 10.9. Upon sure ground. Others on Quicksands. Safety, Pro. 3.23. Under good wings of protection. Fear not. In peace, Mal. 2.6. and Equity, and turn many from iniquity, and Truth, 3 John 4. i e. Sincerely in Religion prescribed in the Gospel, and shall walk with Christ in white, Revel. 3.4. for they are worthy, Dignatione divinâ, as those good ones in dead Sardis.  
To conclude this answer to the grand Inquiry (before.) Those that thus walk to please God, are such as have the Image of God instamped upon them, and do answer the Relations betwixt God and them, viz. Of a King, Husband, Father, Master, and of a Friend.  
1. Only a few words of the first of these, touching the Image of God. The Image of God is said to be in Christ, Angels, and Men.  
1. In Christ, above all Angels, Men, or any other: and that as God Infinitely, or Incomprehensibly. Identically, or Essentially as Man, and that unutterably, by the presence of the divine Nature bodily. Mightily by Works, Wonders and Miracles. Eminently by Qualifications of Knowledge, purity, etc. and most admirably, viz. As God the invisible; As man the visible Image of God.  
2. In Angels above men, in respect of their Excellency in Nature: Freedom from humane necessities, and present fruition of beatifical vision in the presence of God.  
3. In men, the Image of God is said to be, 1 Cor. 11.7. Col. 3.10. accidentally respecting qualities spiritual and heavenly. Gen. 1.26, 27. Not in any bodily shape, as some Heretics and others too easily believe, and which Popish pictures of God do marvellously nourish, which yet is against that, Deut. 4.15, 16. to 20. for you saw no similitude; but,  
1. In Creation, in the nature of the soul, as it is a spiritual and immortal substance endued with three faculties, viz. Understanding, Will and Memory, as the Deity hath three persons, by which man is in a capacity to know God, which others have not.  
2. In Regeneration, in the supernatural endowments of divine knowledge, righteousness and true holiness: For as Eccles. 7.29. Ephes. 4.24. God made man upright, and the new man, etc.  
3. In the Authority and Dominion over the Creatures, which God did confer upon man. Gen. 1.28. Over fish and fowl, etc.  
Ap. The first and last of these are much impaired by the fall of man in Paradise, viz. Our natural parts and dominion over the Creatures. But the second of these, viz. God's image upon us in our regeneration, is ever upon the improvement, and by this we do daily become like unto the Lord Jesus more and more; And where this Image of God is instamped, there the body of sin dies daily, Rom. 8.10. This Image, and that body are inconsistent and incompatible. It makes us fruitful in good: This stock cannot be barren, etc. It's universal in its cure, not partial to some particulars, but it overpowers the whole man, which is acted by this Image. Christ becomes our life, than we live the life of Christ, etc. And thus beautified, we are accepted of God, and (as Jacob and Stephen) We may see Angels ready to serve us, Psalm 34.7. Heb. 1.14. And Christ himself ready to receive, and save us, Acts 7.55, 56.  
Thus those that walk and please God, are accepted of him.  
Of the second particular, viz. In answering our Relations as to a King, etc. I may not here speak at large, only consider, That whatsoever subjection is due to any, is much more due to God.  
Thus those that walk to please God, do walk with and before God, in the Laws, Name and Spirit of God; in the old and good way, and in the way of good men: In faith, Love circumspectly, in the Truth, by Rule, etc. worthy of their vocation, the Lord in Wisdom and inregry.  
And for manner, they walk as you have heard. These bear the Image of Christ, ut supra, in Creation, Regeneration and Dominion: Or by, 1. Idea. 2. Descent, Acts 17.28. Non corpor is mole, sed animae respectu, Beza. 3. Qualities of Soul. Sanctity of actions. 5. Sovereignty over the Creatures. And, 6. Conformity in glory.  
And these do endeavour to answer the Relations betwixt God and them, as He is their King, Husband, Father, Master, and as he is their Friend.  
But for these you may see my Notes upon those several Relations.  
Use I. Let it be our Glory to bear the Image of Christ, the visible God, since he bears the Image of the invisible God. God is to us like the Sun, which is but one; none can behold it in its brightness. All Sublunaries are refreshed by it, and nothing hid from the light thereof. So is God, Be we then as the fruits to the Sun, that grow upward, and ripen by it, that so we may grow like to Christ in qualities, though we cannot in Might and Miracles.  
Get this Image, present yourselves to his Mint and Printing-House, to receive his stamp and Character upon you; and when you have it, do not deface, but improve this Image of Christ in you daily.  
☞ Motives to walk, at supra, are from God; His love and delight is in them, Psalm 51.6. And his promises abundantly to them, Ps. 84.11. Can we but see, and rightly apprehend this, it were enough, besides the Liberty, Security, Safety, Peace, and final felicity with Christ, Rev. 3.4. all such are great Motives. And yet the great things God hath done for such as to Enoch, Noah, Abraham, David, Elijah, Elisha, Jehoshaphat, Hezekiah, Their comfort at death, Isa. 38.3. conquest over hell and the Devil. They stand in the Judgement, and enter into glory.  
Thus much shall suffice for Answer to the great Inquiry, how we may know, when we walk so as to please God: This being known, we may easily discern, who they be, that do not please God in their walk, or course of life.  
1. Such as set God aside, such there were in David's time. Psalm 54.3. and 86.14. They have not set God before them, they may well be called Strangers, proud, and violent persons; For they were of a strange condition: and have we not many such, That set not God before them. These say to God, Depart from us, etc. Job 21.14, 15. What is the Almighty that we should serve him, and what profit, etc. if we pray to him?  
Ap. Now is it any marvel that such as these, who seclude God from their company, do run into all manner of enormities, and walk contrary to God, as Leu. 26.21. etc. The apprehension of God's presence would produce better fruits, as you have heard, but this they cannot endure to think of; The thought of God's presence, is as the shadow of death to them.  
2. Such as walk after the flesh, Rom. 8.1. 2 Pet. 2.10. (i.e.) according to that carnal state of sin in which we were born, and do order our lives as our corrupt reason and evil affections do lead us after our own lusts.  
Note, That the words Fleshly, Carnal and Sensual are opposed in Scripture to Spiritual, because they are so led, they look not after the things that are not seen, as Faith doth, and faithful people do, 2 Cor. 4.18. But only after the things obvious to sense, The things of this world, as worldly minded men only do: These are so far from being new Creatures, and walking in newness of life, that they disdain to be Changelings, are acted by the old Adam in all things, he hath dominion over them, and are as ignorant of a new birth, as Nichodemus was. John 3.3, 4. Who asketh a strange question, etc. so simple was he. And as for the ways of good men, they abhor and scorn them, as ways too precise and strict for them to walk in.  
3. Such as walk in the way of the people after the manner of men, that are not guided by the Spirit of God, but by their own corrupt reason and affection. Now Isa. 8.11. 1 Cor. 3.3. We are not to walk in the way of the people. But mark how the Lord warned the Prophet there, to avoid this, viz. By a strong hand, i. e. by such a forcible ingestion, or motion of his spirit, as made a strong impression upon the Prophet to yield obedience, and by such a hand as was able to confirm him in his resolution, and to strengthen him to effect and perform it, the same hand no donbt warned the Martyrs and Confessors of God.  
Ap. Thus was the Prophet charged, Not to walk in the way of the people; Neither may any of us follow a multitude to do evil. Exod. 23.2. For they that sin with the multitude shall perish with the multitude, as those of the old world, and the men of Sodom did.  
True it is, Examples have a great influence upon many. Scilicet in Vulgus manatant exempla Regentum. Regis ad exemplum totus componitur orbis. And in this case the examples of great men are very prevalent. In the Holy History, as well as in others, we read, how people usually followed the pattern of the Princes, as when David, Jehoshaphat, Hezekiah, Josiah, etc. reigned, the people did well, lived godly, but when Rehoboam forsook the Law of the Lord; All Israel went with him, 2 Cro. 12.1. and when Jeroboam advanced Idolatry, He caused all Israel to sin, 1 Kin. 14. which is fourteen times repeated to his everlasting infamy: The very natural infirmities of Princes have been imitated, a Mole, Wart, Wen, or Wryneck, etc. Much more their moral qualities, whether good or bad: the Drunken, Gor-bellied Emperors made the whole Empire so. England hath had experience of these things: for how did the people follow after in King Hen. 8. King Edward 6. Q. Marry, Queen Elizabeth's times. To do as the most do, is the safest course with many, though not the best: This is a great, yet usual disease in these times. Those that imitate the greatest, and run along with the most, think themselves safest, and past peradventure for any danger. That Principle of some Noblemen of this Nation of old, Factus sum ex salice, non ex quercu, whom Powlet Martyr of Winchester, Mill. p. 969. is very appliable to multitudes of this time. They wear Religion as many do their Apparel, to turn, and shift, and lay aside, as they think best for their own security and advancement in the world.  
Ap. But how safe this course is in the sight of God, and how pleasing to him, I leave to all wise men to judge: Had the Prophets, Apostles, and holy Martyrs done so, they had never be renowned to After-Ages, as they are.  
Religion is no longer Religion, then whilst it doth bind us to God, and to his Rule, not to men's example. The dispensation is general; It is better to obey God then man, Acts 4.19.5.29. if it once come to the point: If God's Laws and men's cross one another, it's no Question in that case, who is to be obeyed: As our King (whom God long preserve) hath excellently expressed in his Declaration: A Matchless piece. Beloved, For the Rule of your Religion, pitch upon the Holy Canonical Scriptures, as you heard worthily of late (on Tuesday by Mr. Dingly of Haseley.) And for examples, pitch upon the best. Christ is the unparalled pattern of all others: and many Renowned Men there are which are Imitators of him; and do you follow them, as they follow Christ, as the Apostle persuades, 1 Cor. 11.1. You must not ask (and then depend upon) Pope or Emperor, the Civil State or Ecclesiastical, what Religion you should be of; The Turks depend most upon the Emperors, and Rome upon the Pope; yet both far wide of the way to please God. It is not what the Church or State say simply, but you must inquire of the Oracles of God, by which all Kings and Kingdoms, & all the Churches in the world, are to be framed, ordered and governed, and so follow them.  
☞ And when the ways of Princes please the Lord, And that they become nursing Fathers to the Church, Isa. 49.23. as it is now with us, blessed be God, how great is the blessing of such a Kingdom or Nation, and how do the faithful people rejoice therein! When we have such (as now) how much do we owe unto them, viz. To honour them in our hearts, and to have a reverend esteem of their persons and authority. Sure David's carriage to Saul, and daniel's to Nabuchadnezzar, and Bathsheba, and nathan's to David may be fi● Precedents for our practice in this particular, 1 King. 1.23, 31.  
☞ Non tamnere Divos, is as good Rule in Policy, as in Divinity, See Exod. 22.28. Eccles. 10.20.  
2. To obey them in all lawful things, as the Israelites to Joshua, Josh 1.16, 17. David's servants him, 2 Sam. 15.15. The Centurion's Soldiers him, Mat 8.9. Else the Exception lies, Acts 5.29.  
3. Love them which makes duty easy and acceptable to God and man.  
4. To imitate them in good, as the Israelites did Joshua, and that good King Josiah in their generations, Josh. 24.15. 2 Chron. 34.33. Here that of Solomon takes place, Prov. 24.21. Meddle not with them, etc. Fellow not a multitude as many did Korah in his conspiracy, and perished with him, Numb. 16. And so they followed Absolom in his Rebellion, But he being destroyed, the people were scattered from him, and vanished to nothing, 2 Sam. 15.12, and 18. Ergo, Let us fear God, and honour the King, as 1 Pet. 2.17.  
4. Those persons do not please God in their walk and way, Who do walk after their own devices, and after the imaginations of their own hearts, Jer. 18.12. These are said to walk in their own Counsels, Psalms 81.12. And in their own ways, Acts 14.16. Their own idle fantasies, in the ways and imagination of the heart, Eccles. 11.9. Jer. 13.10. To walk in lies, Jer. 23.14. In pride, Dan. 4.37. Isa. 3.16. After the eyes, Job 31.7. viz. To covet others goods. After vanity, Jer. 2.5. (i.e.) Idols, which are Devils, or nothing. And after ungodly lusts, Judas 18. The corrupt motions of the flesh. In all which, They walk after things that profit not, Jer. 2.8. For Idols, and Vanity, and Sin can never do us any good; no real lasting benefit can be had or got by them.  
Ap. Thus many men do follow their own imaginations and fantasies, walk in their own ways, counsels and devices: They love to do what they list, without control of any; and they make Sensuality, Security, Lies and Covetousness, Pride and Haughtiness, Luxury and Wantonness like to Nabuchadnezzar, Dan. 4.37. Or Jerusalem's Dames; of whom you may read at large, Isa. 3.16. to 25. Who did walk in pride, ut locis citat. Yea they make Vanity and Wickedness to be their constant practice, their daily delight; Never considering that the imaginations of our own hearts, are only evil continually, Gen. 6.5. And though our own ways seem right unto ourselves, yet the end thereof are the ways of death, Prov. 14.12. and 16.25. And though many men's vices which are their walk, their course and constant practice may seem very pleasurable or profitable for a time, and as useful as an eye or an hand: yet when they consider, that this eye must be plucked out, and this hand cut off, and that for all they must come to Judgement: they will then find all these to be but bitterness in the latter end, Matth. 5.29, 30. Eccl. 11.9.  
These things premised, do easily inform us (by way of Use) how many are the ways that do displease God, and how few the persons are that do so walk as to please God: For these things do reach all the wicked in the world, whom (for Method sake) you may divide into four sorts: viz. Atheists, Sensualists, Timists, or Temporizers, Men-pleasers and time-servers, fanatics: I mean all such as follow their own Fancies, devices and imaginations in the Service of God, and set the Rule (of the Word) aside.  
1. Atheists, men without God in the world, or such as carry, and behave themselves as if there were no God, and of these are three sorts: viz. In thought, word, work.  
They are such in heart and thought, who say as those, Ps. 14.1, etc. The fool hath said in his heart, etc. Note, That every wicked man is a fool, and all wickedness is folly, in Scripture phrase, they are fools as to the main end of life, viz. true Happiness, though they may be wise, and very prudent to some particular worldly Ends: as on the contrary, the godly are wise to the main, though very simple to particular Ends & Businesses, Arist. Ethic. so Jer. 4.22. wise to evil. This fool hath said in his heart, Philosophers distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Man, between his inward & his outward speech; he hath said in his heart, he dares not speak it out for fear of punishment, and of the light of Nature in him; for scarce any Heathen did absolutely deny a God, and if any did, they were severely punished, even by heathens themselves in former times. Wherein, as in many things else; they have outstripped many professed Christians, that tolerate Blasphemies, etc. But, though he doth not (or dare not) absolutely deny a God, ye he doth deny the providence of God, and his care of men, That he is a Rewarder of just, and unjust, and this is in effect to deny the Being of a God; and this is the worst and most dangerous Atheism. Such an one was Epicurus, and such are (it may be feared) too many Christians, yea, and such Christians as make great show of Holiness, and have the Name of God much in their mouths, but it is for their own worldly Ends, the favour of Men, and to bring their own ambitious designs to pass; there being no better expedient Engine or surer Instrument for the Achievement of worldly ends, than Hypocrisy, and palliated sanctity: such were the Pharisees, Mat. 23.14. (2 Tim. 3.2. to 6.) And all those who had only a form of godliness, & have we had none such in our Times? let all wise men judge, Many such Atheists (no doubt) have been, and are still, and these men proceed on this Atheism, as Psalm 10.4, etc. They will not sack after God, i.e. in the way and duties of true Religion, and by a due consideration of the end of our Being: Our Qualification with a Rational and immortal Soul, and of our particular Actions, to what end they do conduce, and of what is true and real Happiness, and what is deceitful, and Imaginary. Sure these things would make us seek after God in a right way. Not as our foolish Seekers (of these times do) who yet are carried about with every wind of Doctrine, Ephes. 4.14. Ever seeking, but can never find the Truth, 2 Tim. 3.7. They are not justified by this place, though possibly, they may pervert this, as they do other Scriptures to their own induration and destruction, as many the like before them have done, 2 Pet. 3.15, 16. But as they will not seek after God, nor serve him, so he is not in all their thoughts, but against their wills they set him aside, and affect not the apprehension of his presence. They think God forgets all, as they do that which is best, and that he either cannot, or will not see what they do. Hence it comes to pass that they do contemn God, they make no more of God then of an Idol, and grow to that height of Atheism, that they deny his Providence, his Justice, and say, he will not require it.  
Ap. These are the steps, by which the Atheist doth ascend to the height of wickedness, and descend to the depth of Hell. And thus a profane neglect of God, and mean thoughts of him, do produce a contempt, both of God himself, & of his Judgements in their conceits: so that they make but a tush (or pish) at any thing you speak of him, as if he were just like ourselves, of little or no account, Esay 2.22. But how God will require for such things, see Psalm 10.14, etc.  
2. They are Atheists in word, who question and quarrel at God's providence as they did; Job 21.14, 15. How doth God know through the Cloud? and what profit or advantage will it be to us if we delight ourselves in God? Sure nothing at all, say they. These are four times mentioned in that Book of Job, and six times in the psalms, viz. psalm 10.4, 11, 13, etc. No doubt but that we should avoid their wicked practice, for they say, who doth hear, who doth see us? as if God had no regard of any thing here below: yea they stick not to say, The Lord neither hears, nor sees, nor provides for any, but hath forsaken the Earth, Ezek. 8.12. therefore they contemn and speak against him, Psalm 73.8, 9 Thus much of Atheists in heart and word.  
3. Now touching Atheists in work: How many are there who in their lives and conversation, do live as if there were no God; and are therefore said, to deny God that is above: as Job speaks of several kinds of wickedness, Job 31.28. I should have denied, etc. saith Job; and though such may profess that they know God, yet (saith the Apostle) in works they deny him, being abominable & disobedient, and to every good work Reprobate, Tit. 1.16.  
Ap. Now if we do strictly examine ourselves about these things: Alas (for grief) how many are there that do entertain mean thoughts of God, and do speak of him too slightly, if not Blasphemously, yea, and do deny him in their practice insolently and impudently. If we do consider aright of these things, we have much cause of lamentation, and who is it that hath not cause to Repent, Reform, and keep a strict Watch over his own heart in this particular case.  
Thus much of Atheists in heart, word, and works: of which the world is too full, and this Age too much inclinable to.  
2. The next are Sensualists, such who live so as their Senses lead them, and walk by Sense, and not by Faith.  
These are said to live after the flesh, Rom. 8.1, 6, 12, 13. to which Death is annexed, and not to the Spirit, Judas 19 They are merely Animal, and Natural, and Brutish, without any true holiness in them, or part in Christ, Rom. 8.9. and their sensual wisdom which is not from the Spirit of Grace, 1 Cor. 2.14. is also said to be Earthly and Devilish, James 3.15. For they mind only earthly things, their God is their belly, their glory is in their shame, and their end destruction, Phil. 3.19. which the Devil doth aim at with his utmost wisdom, and they by this wisdom do effect.  
If you would have a more particular view of these Sensualists in their condition and practice, then do you peruse these ensuing Scriptures, in which see an exact description of them, Job 21.7, to 16. Men that live are mighty, and prosperous, and abuse all, etc. Psalm 73.3. to 12. That are proud, violent, and talk highly, Amos 6.3. to 7. That put away the evil day, mind their beds and bellies, which you may briefly sum up thus: viz. They are men accomplished with all earthly Accommodations, have Health and Wealth, Honour and Power, and what not: they abuse all to luxury and vanity, are all for mirth and pleasure whilst God is set aside, and his Service contemned; and because they have no afflictions they are proud and violent, and talk highly and loftily against Heaven and Earth, they care for none, hereupon they put the evil day far from them with those, Ezek. 12.27, 28. For they have made a covenant with Death, and with hell are they at Agreement, so that no harm can come nigh them, Esay 28.14, 15. They scorn the Message of God and his Messengers, and make Lies their Refuge, the power and purity of Religion is the Object of their Derision: the Affliction of Joseph, the troubles of the Church are a non-concernment to them, as to Haman of old, Esther 3.15. But all this while they consider not what's coming, viz. that they are going to the Grave, and how soon they know not, in a moment. The word (Sheol) signifies also Hell and misery, etc. see the Annot. that interim, they stand in slippery places (as men upon Ice) and some cast down into destruction, &c: Psalm 37.17, 18, 19, 20. That an overflowing Scourge shall disannul their League with Death and Hell, and they shall be trodden down, Esay 28.18, 19 and the captivity (even of Hell) is upon them, for the evil day to them is approaching, and at hand, and the effect of every Vision, and the Word of the Lord shall be done, Ezek. 12.22. to the End: then shall they feel the truth of that Word which they believed not.  
Should we apply these things to our Times: Alas, how many (especially of our Gentry and wealthier sort) do live thus, as mere Sensualists, men given up to pleasures, as if they were born to no other purpose, then to jovialize and wantonise, to eat, and drink, and play in the World, like Leviathan in the Ocean, Psalm 104.26. to spend their time in sleep and idleness, being altogether unprofitable to any good work, until they die and perish, and fall into utter perdition and destruction, which is the proper end of an unaccountable, useless, and fruitless life.  
3. Timists, or Temporizers, or (if you will) men-pleasers and time-servers, of all Ages: who, if they can please men, and suit with the times in which they live, they think themselves well and safe enough, whether the Lord be pleased or not: and many such have been and are in every Age, and upon every Change of Religion, especially if Religion be up, and in credit, all will honour it; but if it be discountenanced, every one will trample upon it: See all the holy History and Ecclesiastical Writers for this. If Jeroboam will set up (Calf) Idolatry, he shall have flattering fools enough, who (to please him) will promote his design, and run with the stream of the time. If Julian the Apostate seem to favour the Christians, many others will do so; but if he Apostatise as he did, and become a hellish & Devilish persecutor of what before he professed, all run after to curry favour with him, etc. Many that believed on Christ, did not confess him for fear of the Pharisees, (and for the love of their praise and honour from them:) the fear and favour of men are great stops to Religion; but what saith our Saviour, How can ye believe that seek honour, etc. and they loved the praise of men, John 5.42, 43, 44. Consider those two places well, viz. John. 5.44. Thus it is with Landlords and Tenants.  
Ap. But in these times (Alas) how many will transgress for a morsel of Bread, Pro. 28.21. they do so much respect persons and fawn upon greatness: a meals meat, a Copy of a great man's Countenance, a Compliment, etc. And if a Gardener; or Bower of abhorred memory, were now alive, how many to please them would persecute the Truth with violence; the Apostle did not so, who had been a great , Acts 7.58. Gal. 1.10, 13, 14. For (saith he) Do I persuade men or God, i.e. that you should obey men, or God, or do I study & seek to please men, to approve myself and my Ministry to men, or God? for if I yet please men, (viz. the Jews, or my own Nation) as I did formerly when I was zealous of Traditions, etc. Gal. 1.13, 14. (and persecute the Church of God extremely to gain their favour) I should not be the servant of Christ, but an abominable Dissembler with God and the World, Gal. 1.10, 13, 14. I speak none of this, but that we all stand bound to please one another, for their good to Edification, Rom. 15.2. i e. to further their growth in godliness, which tendeth to Eternal salvation in the Life to come, this will please best at last; For he that rebuketh, etc. prov. 28.23. But we must take care, that we neither please men, nor suit with any Times so, as to dispease God, For, if we do, let all Temporizers consider, that men in Affections, saepe, in time, semper, are but for a moment, and time will have an End: there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a punctum temporis, a point of time upon the Confines of Eternity. When suiting ourselves with Men or Times (otherwise then in well-doing) will stand us in no stead, nor do us any good at all; But then, they that please the Lord, shall find that his Favour and mercy endureth to Eternity, Mal. 3.18. which the good Lord grant unto us.  
This walk of a Christian, is his whole Life, and the End of his Life is to please God. This is the main Duty of a Christian; The great and good Lesson which he is to learn. And hence the Doctrine (which you have heard, before, is, viz.  
Doct. A Christians life is to be ordered so that he may please God. This is every man's work in his Generation and Conversation.  
Quest. How can this be done, and who do perform it? you may soon see, viz.  
Answ. Such as walk with, and before God, as Enoch, Noah, Abraham, David, Elijah, and the Prophets have done,  
These being known, you may easily discern and know who they be that do not please God in their way of Life, viz. Such as set not God before them, but set him aside from their way. Such as walk after the flesh, and follow their sensual Lusts. Such as walk in the way of the people, the men of the World generally. Such as walk after their own devices and imaginations. These four things do answer the Question, who do not please God: and these do reach all the wicked of the World, whom you may divide into four Ranks: viz. Atheists Sensualists, Timists, fanatics. Of the three first hath been spoken. I do now descend to the fourth sort of persons that do not please God.  
4. fanatics: the Word is but lately taken up amongst us, and made of common use, and (I believe) not very well understood by every one. I shall therefore explain it to you, for we must break the Ice before we can drink the Water, and break open the shell, before we can eat of the Kernel. This being done, we shall the better discern, how that ofttimes (Conveniunt Rebus Nomina saepe suis) Names do suit with the nature of the things to which they are designed.  
The Name fanatics, was first used be Heathens, and by them in a better, and in a worse sense.  
1. In a good Sense and honest esteem with them: the Gentiles did apply it to those (Qui in fanis sacra curabant, etc.) who did attend the holy Services in their Temples, and did frequent their Churches and consecrated places, to consult the Heathen gods, and to receive Answers from them touching their Affairs: and in this better sense such persons were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacris usibus destinatus, & sacris inserviens) Men appointed to holy Uses, and attending holy Services. Thus in the best Sense.  
2. Afterwards, the same Word became to be used for Insanus, furiosus; which signifies Witless, and Furious, and accordingly it was applied to people that were besides themselves, that were Rapt, Ravished, or inspired with some Fury, possessed with a Spirit; Or to such as were Foolish, Mad, or Frantic. And this change of the use of the Word began upon this occasion: The Sibyls, or Bellona's Priests, who were called and indignitated by that Name, In the time of their predictions, and prophesyings, and performances of their Devotions and holy Services, did use to turn about their heads, to dishevel and toss their Hair, etc. (like Bedlams) with many other strange postures and gestures, Erantick like, to cut, launce and wound their Arms and shoulders, that they might sacrifice their Blood to their beloved Goddess, just like Baal's Priests, 1 Kings 18.28. Or those Nazarenes or Samaritans that are said to have Devils: Or those superstitious Romish Flagellants, that have learned of the former, and do act the same things: For they are the Apish imitators of Heathens, Jews, ancient Heretics in their holy Services: to conform.  
Ap. Now from these strange postures, gestures and actings in their Devotions, it is manifest, why the word Eanatick was first used for a frantic person, Fanaticus insanus dicitur, quoniam Sacerdotes, cùm Responsa dabant furore pleni insanire videbantur (prout) & hinc patet quare Fanaticus pro infano dici caeperit: Thus one describes him.  
Another describes him thus: Fanaticus Numine Afflatus, Bacchabundus (Hadr. Jun.) one raging ripe with a Fury.  
A third thus: Fanatum quod in Fanis consulentes oraculum Sacerdotes Laureum tenentes termitemspiritum conciperent, baccharenturque all to the same purpose in effect.  
Hence it befell, that by reason of such strange behaviour of the men thus inspired, and possessed with this Fury and Rage, this humour was accounted as well a Disease as an Error. Ap. So that as the Hebrews of old, and the Romans afterwards did avoid and abominate the Leprosy, Scab, Morphew, and other the like deforming diseases, which infect, deface and hurt the skin, etc.  
Ap. So did the Ancients fly from, and avoid this Fanatic disease or error, and from those that were taken with it,  mala quae scabies & morbus regius urget, aut Fanaticus Error, Hor. and that for the fierceness and terribleness of the disease, as in some Quakers. Fear of the mischief, hurt, blows or stripes, that the Enthusiast may do, or give in the fit of his fury. And for that it was a Disease, Error or Misery inflicted upon them, whom God was very angry with, and marvellously displeased, or else, who had greatly offended or wronged Almighty God himself, or his Attributes, in his Sovereignty, divine power, Majesty and Authority, his Will, Might and Virtue.  
☞ The Greek Poets, etc. do give us in divers Names very suitable with their postures and practices in divine Worship.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i) Qui captus tenetur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, peculiariter dicuntur Afflati, Instincti, Numine, Scap. l. p. 550, 551.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In quo Deus est, seu Afftatus, aut Instinctus Dei, Divinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fanaticus Furor, etc. Impetus numine afflatorum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More eorum, qui furoris Fanatici instinctu aguntur, Scap. l. p. 627.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deum ferens, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui divino monitu fertur, numine afflatus, Scap. p. 1735.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lauri Comestor, Epitheton Vaticinantium, quoniam Comestor lauro numen haurire credebantur, unde & fatidica laurus dicitur a Lat. The Bay that foretells things to come.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui ab Oestro ictus in gyrum se agit, qui Oestro agitante quasi rotatur, Scap. p. 407. such as are wheeled about with a fury, a Fly, a Gadbee, the Bees, etc. as the word doth signify.  
Ap. All which Descriptions, Names and Properties of these persons, do reduce us to this conclusion and inference; Hinc jam liquet cur Fanaticos & Enthusiasticas, eos dicamus, qui fingunt se divino afflatu regi, quique posthabitis divinis literis, ad Revelationes commentitias, aut Diabolicos suggestus convolant: Hence it is manifest, why we call those men fanatics and Enthusiasts, who fain they are guided by a divine inspiration; and setting aside the Holy Scriptures, that Holy, Divine, and Heavenly inspired Writ and Rule, they all fly together, and have a unanimous recourse to feigned and counterfeit revelations, and diabolical suggestions, Mat. Mart. lex. p. 775, 776.  
Thus the name Fanatic was first used by the Gentiles in several senses, viz. 1. In good sense to them that were more serious in the service of God. 2. In bad sense, to them that were more furious and frantic in the Worship of God. In both senses the word doth reflect upon this Object, viz.  
The Worship or Worshippers of God: The first soberly and seriously, and these bear the name in the best sense. The second madly and furiously, and these gave the word the worse sense, even among them; for which you have a full Jewry of witnesses, of Poets, Orators, Comedians, Tragedians, Historians, and Etymologists, etc. and some of them of great antiquity, viz. of above 1800. years standing: From them the name is transferred to Christians; by whom it is used only in the worse sense, in reference to them, who are somewhat wild Worshippers; (we have better words for better Worshippers) and the name name doth fix most and soon upon them, who do act something like heathens in their divine worship and service, leaving the Oracles of God, and learning to their own fancies and imaginations, or other inspirations.  
The Authors for the proof of these things are cited by Mat. Mart. Cicero and Livius, etc.  
Thus much for the Explanation of the the word Fanatic, and this being premised, you may easily understand, whom I do mean by fanatics, viz. 1. Negatively; Not in any person in whom appears the power of godliness, though he may be of another opinion or persuasion in some things from myself. But, 2. Affirmatively: By Fanatic I do mean those persons, who (setting the Rule of God's Holy Word aside) do follow their own fancies, the devices and imaginations of their own heads and hearts in the service, visions and inspirations, etc. as a new rule besides the Word of God. And here you may take a view of all the Will-worship and Worshippers in the world, Col. 2.20.21, etc.  
1. If you look abroad into the world, and take a view of both the Indies, and all the adjoining Countries: What a world of strange Worship shall you find amongst those Pagan-Infidels and Heathens, and all for want of a Rule, the direction of God's Holy Word, which we have. Some adore one sole God, whom they paint with three heads, but can give you no reason for it. Others worshipping the Sun, Moon and Stars in America. Others adoring Nature, as the Canary Islands. And others the Devil himself, as in Puana, Japan, etc. Somewhat they meet first in a morning, as the Tartarians. Should you look into Arabia, China, Africa, Ethiopia, Egypt and Babylon, etc. you shall find as many strange gods, and strange worships, as men have fancies, faces, and strange imaginations in their heads and hearts. Some worshipping a Toad, or a Serpent, a Dog or black Sheep, an Ox or a Calf, and what not?  
Ap. All these follow their own Imaginations, and perish for want of a Rule: But I leave these to be pitied most: See Acts 17.30. This God regarded not, so as to destroy them presently.  
2. If you look into Asia, and the parts adjacent, (once the glory of the world) where now that Flagellum Christianorum, the great Turk doth tyrannize and domineer; and in their Mahometan worship, what a world of strange fancies, minnick gestures, and childish (not to say Apish and Monkish-like) fooleries may you observe; They reject the Law and Gospel, the Word of God for Mahomet's Koran.  
3. To come nearer; if you look into the Holy History, and take a view of the Jews, Scribes and Pharisees, etc. None could pretend to more devotion than they did; Their Alms, Prayers, Fast, Phylacteries and Borders of their garments, all specious; yet our Saviour tells them, That they had rejected the Commandment of God, and made his Word of none effect, that they might keep their own Traditions. See Mat. 15.1, 2, to 10. Mark 7.1, 2, 3, to 14.  
Here was a great deal of verbal and seeming Sanctity amongst these men, but the main was wanting, the Life and power of Godliness, in as little set by or esteemed: and so our Saviour told them plainly: but this was strange Doctrine to them, and they regarded it not: And therefore, Though he the Son and Heir were sent unto them, who taught as having authority, who spoke as never man spoke, and did what none ever did or could do; yet this Christ could never gain credit with the Priests, etc. but ever and anon, they are quarrelling with him about the observation of the Sabbath, according to their Rule, and the neglect of their own Traditions. And in the end they violently persecuted and put him to death.  
Thus they crucified the Heir and Prince of Life, Acts 3.15. For which how heavy is the Judgement of God upon them till this day!  
4. Come we nearer home yet, and look we next amongst Christians, and see if we have no fanatics here, as well as amongst Pagans, Turks and Jews, Scribes & Pharisees: And here (I presume) those of the Romish profession will claim the first place, as the most numerous and unanimous Christians: And the first (of these Western parts) converted to the Christian Faith: yet, with their leave or without it, England received the Christian Faith some years before them, whilst Rome remained Heathen; of which we have a sevenfold testimony of very good credit and Authority, and better than such as they usually produce to us in like cases: Nevertheless we shall easily grant them, what they would have, so that they will but grant us a reasonable demand.  
1. For we yield, that they were a very famous Church when the Apostle wrote unto them, and testifies of them, That their Faith was spoken of throughout the world, Rom. 1.8.  
2. Our Demand is only this to them, Let them but reduce their Church to the same state of Doctrine, Faith and Life which then they had when the Apostle wrote and so testified of them, and the contention betwixt us is at an end, all is well: But now that they have swarved from the Rule, forfeited the Apostles praise, and lost the faith: But they will say, When did we lose the faith, swarve from the rule, etc. I retort and ask, when did every grey hair begin with an ancient head, and every infirmity with an aged man? When did all the flowers, fruits or weeds in a field appear in one day? When did the Stars all appear in an instant, or your own sins to yourselves in a moment? Things of this Nature appear in time and succession, so have their errors done: yet to answer directly, we are not ignorant, when their Principal, Deformities befell them, the Council of Trent, with many Acts before and since, faith enough to this: but I wave this at present: only this much let me say, He is no studied Scholar, that is not acquainted with the grounds of an unreconcilable difference betwixt us and Rome: See Bishop Hall, Dr. Gauden, etc.  
Thus let old Rome take the Glory of Religion as of old, but now statu quo, as it is a Religion made up only of Heathenism, Judaisme and ancient Heresies, they are become more than the parallel of Scribes and Pharisees, whom yet they do much resemble in many things.  
1. None pretend to more piety and devotion, and to the honour of Christ, than they: None perform less, or do more dishonour Christ, than they.  
2. The reject the Commandment of God, to observe the Pope's Decretals: What he saith must be good, though against the express Word of God.  
3. The Pharisees were very quarrelsome about their Ceremonies and superstitious observations: so are these to the height.  
4. They presecuted the Lord Jesus, the great Shepherd of the Sheep, and at last put him to death as an Imposter, Deceiver; These persecute the Pastors of Christ's Flock, and slaughter the sheep of Christ from Generation to Generation, in the most cruel and barbarous manner imaginable Thus do they imitate the Jews, the persecuting Priests, the hypocritical, vainglorious Scribes and Pharisees of those times.  
But yet our Papists stay not here, but having rejected the Scriptures, the word of God, and betaken themselves to their unwritten verities, as they call them, etc. To gain credit to these, they have recourse, as much as any, to Dreams and Visions, to Apparitions and Revelations, to Ecstasies and Enthusiasms; yea, and Diabolical Delusions; for many amongst them have been, and are the most skilful and exquisite Conjurers and Necromancers in the world: And all this is only by such tricks and lying Miracles to gain credit and reputation to their own inventions and de 〈…〉  
These things do sufficiently evidence to all, that, and how the Romanists are fallen from being amongst the first of Christians, To be the prime fanatics of the world, and indeed the principal Authors, Patrons and Incouragers of all those kind of people wheresoever. For if fanatics do pretend much piety and devotion, reject the Holy Scriptures, be zealous of their own Superstitions, and be very violent against them that oppose them, and persecute them to the utmost, and if they do lean to visions, revelations, strange miracles, etc. more than to the Word of God; The persecuting Popish Priests, etc. do act all these things to the utmost.  
☞ And yet further, if I should descend to their Devotions and Religions, Performances, etc. I should lead you into an endless Labyrinth of Idol-imaginations and ridiculous inventions, in which they outstrip the very Pagans, etc. there you shall see such Congees and Crouching, such Beads and Babies, such Altar-worship and Image-worship, such Cross and Curse with book, bell and candle, such advancement of man's, and abatements of Christ's merits, such Adoration of holy Relics, (of I know not whom) for they have their holy bones and holy stones, holy rags and holy bags, holy wells and holy bells, etc. holy graves and holy knaves; For some of their Saints were never men, and others no better than monsters of men, surely never honest men at the best.  
In a word, (for why should I be endless in this) they have so much Vanity and Foppery in their divine service, as doth far exceed either Pagan, Jew or Heretics, (other than themselves) in their Religious performances.  
4. If you add their most unwarrantable uniting the Apocryphal to the Canonical Books of holy Scripture, a if of the same Authority and Spirit; And that intolerable error of Transubstantiation, rightly styled A Subabomination, above all other evils, as being a complicated error against Reason, Sense, the nature of subsistences, and things real in being. Against Faith, Scripture, and the limits of true Religion, an Error of Blasphemy, Cruelty, and abominable absurdity, in changing the food of our souls into corporal food, making us Cannibals and Deniers of the true humane nature of Jesus Christ, with some antiekt Heretics.  
In a word, The vanities of their divine service are innumerable, and their abominations intolerable. They have maimed the ten Commandments, wounded the Sacraments, turned prayer into vain babbling, and Preaching into legendical lying. They defile whatsoever they touch; Even the best things that remain amongst them, what with their Additions, Diminutions, strange Interpretation, and injurious concealment from the people, they do plainly dicover themselves to be the right successors of those Hypocrites, the Scribes and Pharisees, that did shut up the Kingdom of Heaven against men, so that they did neither go in themselves, nor suffer them that would to go in, Mat. 23.13. Thus have they lost their wheat corn in a heap of chaff, their Needle in a bottle of straw or mow, their Pearl in a Dunghill, their true, first and best Religion in a Colluvies, a Sink, a Quagmire, a Quicksand of Ceremonies, Superstitions, and humane Inventions, so that upon the whole matter, they are the greatest Schismatics, fanatics, yea and Heretics now throughout the whole world.  
Now to conclude with these, whose Errors admit no period, and their Superstition no conclusion. If God be well pleased with such toys and trinkets, with such fine babies and rattles fit to please Children, etc. then no doubt, they are in the best way to please God, and far beyond any others, whose Devotions are not so attended with Pageants and brave shows as these be.  
1. But if the Lord shall say, as to them of old. Isa. 1.12. Who hath required this at your hands, to do as you do, to sacrifice and to serve me in such a strange manner; and then shall proceed against them as there he did against Judah and Jerusalem, see vers. 21.25. of that Chapter, How is the faithful City, etc.  
2. And if Christ shall say of them, as he did of those hypocritical Pharisees, saying, In vain they do worship me, teaching for Doctrines the Commandments, Decrees  
These things do sufficiently evidence and Traditions of men, and turn them off with an Ironical speech, a scorn, saying, Full well, (i.e. full ill) ye do reject (or frustrate) the Commandment of God, that ye may keep your own Tradition; as it is in Mat. 15.9. & Mark 7.9. And then proceed against them with all those woes thundered out against Scribes and Pharisees (their Compeers) by our Saviour's own mouth, and inflicted and executed accordingly, Mat. 23. per totum.  
Alas! What will then become of all?  
1. Their Will-worship, ceremonious and superstitious Devotions. 2. Their Tantalogical repetitions of the name of Jesus, etc. 3. Their Innovation of Saints, Images, and holy Relics, all will then prove to be no better then vain-babling, or a mere taking of the name of God in vain: When the Lord shall reject all their sacrifices, etc. as vain, and hid his eyes from their Addresses: as in Isa. 1.10, to 16. Then shall they be in danger of the greater damnation, with them mentioned. Mat. 23.13, 14, viz. The Scribes and Pharisees.  
☞ Come we nearer yet, and look we amongst ourselves; and here we shall find Formalists, Separatists and Atheists to add to, and fill up this number of Will-worship and Error, to make up a Monster with seven heads, like the Dragon or Beast, Rev. 12.3.17.3. The fifth sort of fanatics are Formalists. I say,  
5. Formalists, mistake me not, I mean such persons as are all for Service and Ceremony, that is, the observation of the Liturgy, and other Rites, inteneded only at first for decency and order, and for the instruction of the weak and ignorant in the first principles of Christian Religion: This being done, our Formalist sits down with a Sufficit: It is enough, all is done that need to be done: Hereupon he slights the powerful Preaching of the Word of God, as a thing useless, needsels, or to very little purpose, which yet is so often and strictly commanded, and by which we are led on to perfection, Heb. 6.1. And without which we shall still remain Children in understanding, against the Apostles mind. 1 Cor. 14.20. Brethren, etc.  
It is (or may be) well known, that none hath a more reverend esteem of well-composed Orthodox Forms of divive service, etc. for Order, Peace and Unity in the Church, than myself; yet was I never so simple (since I studied Divinity) as to think this to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Col-Ha-Adam, the only and whole work of a Christian; as if nothing else were to be done, though I thought it ausual preparation to the rest; but our Formalist here takes up his rest, slights and sets preaching aside, and values the Preacher accordingly, if he suit not with his humour; the Gourd and Pine, Shrub and Cedar, Bramble and Vine are all one to him; and if he had power to his will, he would as soon strip a Church or Nation of the faithful, powerful, Soul-saving-Preachers of the Word of God, as any Schismatic, Anabaptist, or other Sectarian in the world, would do it.  
And this leads me to the next sort of fanatics, viz. Separatists.  
Separatists, These are of many sorts and have multiplied marvellously in these late times of licentious liberty: Here you may see Brounists, Barrowists, Independents, Anabaptists, Fifth Monar. Quakers, Seekers, Ranters; and I know not how many more; yet this you may observe, That all, or most of these can hold communion one with another; but none of them conjoin in communion with the Orthodox; all these, you know, I have parallelled with Papists, those grand fanatics, in four particulars, viz.  
1. Schism, They begin with Separation, and divide themselves.  
2. Uncertainty of Doctrine: Therein they had no bottom.  
3. Independency; They will endure no control of any other Church, Synod or Counsel.  
4. Antichristianism in their opposition of Magistracy and Ministry, in the right use and power of them; Besides their Church-gathering, Church-number, Church-Preachers, Church-Censures, their Selfconceitedness, Censoriousness, their rigid Discipline, and vain dependence upon Revelations, Inspirations. and Enthusiasms (with Papists and others that do so) and generally, their common Tenets about Tithes, Relations, (as Husband and Wives divorces, etc. Christ's worship, Church-covenants, and Administration of the Sacraments, etc. of which I have observed about the Number of twenty particulars.  
Ap. All which are the fruits of their own devices, and after the imagination of their own heart, without warrant and Authority from the Word of God (as hath been excellently discovered by many Learned and worthy Pons) which doth justly entitle them to be fanatics.  
Lastly, Atheists: These are they that fill up the Number, and do bring up the Rear. These are such as have set God aside and do reject his Word; and in Scripture-phrase, are said (with the rest) to walk after their own devices, the Imaginations of their own hearts, and in their own ways: Now that which fixes this Title upon them is this: Look what the Conceit, and Fancy, the Vision, Revelation, or Enthusiasm of any of the rest is to them, the same is this man's inbred-Corruption, and Satan's suggestion to him: they say, that they must do that which the Spirit doth suggest to them.  
Ap. So saith this man, That which his own Spirit, or Satan the evil Spirit suggesteth to him, that he will do, he is resolved upon it, and nothing shall divert him from it. Tell him the Word of God is against him, and that his ways do tend to destruction, etc. he will bid you departed from him, he cares not for the knowledge of those ways, Job 21. He will quickly answer you, and perhaps desperately as they did the Prophet, Jer. 2.25. That as they had done formerly, so they would do still; and as for the Word of the Lord in his mouth, they would not hearken to it, nor obey it, nor be persuaded by him, but they would persist in their own Courses, and let come what would; And you may soon know what did come, and that did cost them dear, because they would take no warning: Thus desperately do these Atheists rush on to Destruction, whom I do therefore style fanatics, because they do reject the Word of God, the most infallible Rule of Life, and are wholly steered and guided by the devices, inventions, and evil imaginations of their own wicked heads and hearts to avarice, how heinous or hurtful soever before God, and to men.  
Thus have I opened to you the word Fanatic, and applied it to whom it doth most properly appertain, viz. to Pagans, Turks, Jews, Papists, Formalists, Separatists, Atheists: Of all which (for they differ much in degrees and Qualities.)  
1. The Pagan is most to be pitied.  
2. The Turk is to be destroyed.  
3. The Jew is long since rejected of God, Rom. 11. for Unbelief.  
4. As for Antichrist (the Papacy) the Lord shall consume it with the Spirit of his mouth, and shall destroy it with the brightness of his coming, 2 Thes. 2.8, 9  
5. Let the Formalist add to his Formality the true practice of piety, and power of godliness, the Life of Religion.  
6. And the Separatist, abate of his self-conceitedness and censoriousness, and get an humble, peaceable and charitable Spirit.  
☞ So both these may be reduced to the old and good way, which (like Virtue) is seated in the midst betwixt Extremes on either hand, to which it declineth not, but remains like Mount Zion, or the Rock which is unmoveable, on which it is founded, Psalm 125.1.  
7. As for the Atheist, there is no hope of him until he be converted, which (if in Mercy) it do ever befall him, he will reject with indignation his own devices, and wholly submit to the Dictates of God's Holy Spirit, manifested in the Word of God.  
Ap. So that of all these, the Formalist and Separatist are nearest the Truth, and most reducible to the Right: For both which my hearty prayers to God are, that he will add, and abate to, and from either of them whatsoever is wanting, or superfluous, that they may Brotherly conjoin with the rest of the Church of God, and may help to make up that holy & happy harmony as may be for the honour of God, the true peace and unity of the Church, the everlasting salvation, and abundant consolation of their own, and many other men's souls, who will rejoice to behold this good, and pleasant prospect (or thing) that Brethren do well together in Unity, Psal. 133.1, Endeavouring to keep the Unity of the Spirit in the Bond of peace, and that upon the Apostles grounds, Ephes. 4.3. to 7.  
Obj. But if any should now object, and say, You have discovered so many fanatics, i.e. men that walk after their own Fancies, and vain imaginations, etc. As that, where will you find the truly Catholic Christian, the sound, well-grounded and Orthodox Protestant's (as we call them by a latter, but not so proper a Title.)  
Answ. I answer, that nevertheless all that hath been spoken, yet as in the great and terrible time of persecution in Ahab and Jezabels' time, God had a Reserve of seven thousand in Israel, who had not bowed their knees to Baal, nor kissed him with their mouths, 1 Kin. 19.18. So I doubt not, but God hath a Reserve of seventy times seven thousand in the Christian Reformed Churches, that have not thus wildly wandered after their own inventions.  
I. I could give you in a golden Roll of those Renowned Kings, Recorded in the holy History to eternal Memory, and of many other Christian Emperors, Kings and Princes, out of other Histories, and experimentally till this very day, in other countries', and in our own Nation, to his Majesty that now is (whom God long preserve) that have been, and are Men and Women, famous in their generations, that are Foundations and Pillars to the Church of God: the Nursing-fathers' and Mother's, the Amplyfiers and Establishers of Mount Zion, God's holy Hill, Esay 49.23, etc. that are, and shall be glorious to all after-Ages, and succeeding Generations, till the end of the World, when time shall be no more.  
II. I could give you in a Catalogue of other Worthies of a second Rank, Princes and Noblemen, Statesmen and Courtiers, that have been great Friends to the Prophets, and Favourers of the people of God in the worst of times, when the true Worshippers of God durst not appear because of persecution as well as in better Times, when the Storm was over.  
1. Such were Obadiah in Ahabs' Court, who bid one hundred of the good Prophets by fifty in a Cave, from Jezabels' fury when she cut them off, and there he fed them, and supplied them with Necessaries: How few would do so in such a dangerous time, 1 Kings 18.4.  
2. And what a man was Mordecai in Ahasuerus Court, who studiously sought the welfare, peace and prosperity of all the Jews the people of God: He improved his honour to this end; a Renowned Pattern for all Noblemen, Esther 10.3.  
3. Jeremiah the Prophet, a man so tossed in his time with troubles and perpetually persecuted, yet he found some friends at Court, viz. Ahikam the Son of Shaphan that had been one of good King Josiahs' Princes and Counsellors, and others of the Princes (perhaps by his means) Jer. 26.16.24. and also Ebedmelech the Aethiopian, Jer. 38.7. to 14. who saved his life more than once, in the Reigns of Jehojakim, and unhappy Zedekiah.  
4. Not to trouble you with many instances: the Church found some friends in cruel Herod's, and cursed Nero's Courts, and in the time of those ten terrible persecutions in the primitive times, though but a few for fear, etc.  
5. Luther, and his Associates and Followers found many friends amongst the Princes of Germany, the first Protestants.  
6. And the like (upon search) may be found in England, in our Marian days.  
Ap. All which Friends of the Prophets, Pastors and people of God in such dangerous times (you may be sure) were neither Atheists, Sensualists, Timists, or fanatics, but the Noble Worthies of those Times, who did improve their Dignity, Authority, and opportunities, to preserve, countenance and encourage the servants of God, and not to discouroge and dash them quite, as many in these times do.  
III. I could give you in a long Albe, or Record, of many eminent Bishops, Pastors and Doctors of the Church, that have been resolute Champions of the Truth, undaunted Adversaries of Antichrist, the papacy and Errors thereof: great encouragers of faithful Preachers, Zealous promoters of the power of godliness, and prudent preservers of the peace of the Church, by a due observance of such well-composed Forms of divine Service, and other Rites established as are conducible thereto. Some of which have washed their Robes in the blood of the Lamb, and shall be clothed in white with palms in their hands, and all these shall walk with Christ in white, for they are worthy, Revel. 3.4, 5, etc.  
And I could present you with a black Roll of Bishops, that were ready for the black Rod of divine indignation, etc. being acted by Abaddon the Prince of Darkness, the enemy of Mankind, to the ruin and destruction of the Church and peoof God, as much as in them did lie.  
I know personal Faults are ill transferred to the Offices; yet good Offices suffer for such ill managers of them. I am well acquainted with the Name, Office and practice of Bishops, both Historically and Experimentally; and I may know a Bishop's Office as well as he knows mine; and if they be right, as they ought to be, they are Eminent lights and pillars of the Church: but if otherwise, they are most pernicious, subverters and destroyers of it, as too many have been.  
Thus the Church in general, this Church and Nation in particular have had Kings and Princes. Noblemen and Statesmen, Bishops and Doctors, that have been luminaria mundi, Lights of the World, Stars of the greatest Magnitude; Men most excellent and famous in their several Ages and Generations, that were no fanatics.  
IU. But no man can name, or number the multitude of those faithful and powerful Pastors and Preachers, of whom there is most use, and by whom the Church receives the greatest benefit; for most business is done by the light of lesser candles, whilst Torches & greater Lights are only for Festivals, and Funenerals, and Times of more Solemnity than others. Neither can any man know, how many true Converts like them, Acts 2. and well grounded Christians, like those of Antioch (who were first so called, Acts 11.26.) There are in the Christian World, who have rightly learned to fear God, filially, so as not to displease him; sed contrà, to honour the King, and obey him in all things, 1 Pet. 2.13, 17. To reverence their faithful Pastors and Teachers, and to esteem them worthy of double honour, 2 Tim. 5.17. To have Respect to their Relations in several cases, and to perform their duties accordingly, both actively and passively. To love their Nighbour as themselves: yea, as Christ hath loved them, Mat. 19.19, etc. 1 John 13.34. To be comformable in all things of Devotion, Decency and Order, that make for the peace and unity of the Church in which they live, and of which they are Members. To do justly and uprightly in all their deal with Men in the Affairs of this World, Micah 6.8. To walk circumspectly, Regularly and sincerely in all things concerning their own Hearts and Lives.  
In a word, These are such Christians as have learned to walk so conscientiously, as to have God before them, whose Glory they aim at, his Word by, and within them, which is the Rule of their practice and to have their End in their Eye, which is, that they do daily prepare for, that they may have comfort in their Change, and hope in their Death, and a good Evidence of happiness to all Eternity.  
☞ This is the progress of them that please God, of whom you may say, Mark the perfect man, and behold the upright, for the End of that man is peace, Psalm 37.37. A holy Life brings a happy Death, and a gracious Conversation a glorious Condition. Even so make us, and come Lord Jesus.  
Now all these being put together: You see that we have found out a mighty multitude that are no fanatics; and all these together, viz. Emperors, Kings and Princes, Nobles and Statesmen, the Peers of Nations, Bishops and Doctors, Presbyters Pastors and Teachers, that have been pillars in God's House, painful Labourers in his Vineyard, and faithful Dispenser's of his Oracles and Mysteries: Together with all other true Believers and godly Christians, who (indeed) are the only well-grounded Protestants, and none else, and all free enough from any of the Fancies and Furies , I say, All these do jointly conduce to make up the sum of that innumerable multitude that stand before the Throne of God, and minister unto him, and are said to be one thousand thousand, and ten thousand times ten thousand, & ten thousand of ten thousands: Yea, a great multitude, which no man could number, all which do fall down upon their Faces, worshipping God, and giving glory to him for ever and ever, Dan. 7.10. Revel. 5.11, etc.  
I have done with the main Discovery of whose ways do please God, & whose do displease Him: I shall close this point of Doctrine, viz.  
Doct. A Christians life is to be ordered so, that he may please God: with a few considerations to be had in everlasting Remembrance, both to uphold you in the good ways that do please Him, and to prevent the contrary: and that by this means, viz. Do you seriously represent to yourselves, as if present before your eyes, and as visible as other Objects are; These things:  
1. The Lord in his Majesty, purity and glory (as he is represented, Ezo. 34. Esay 6. Job 42.5, 6. Revel. 1.13. and as present with you in all your Actions, good, or bad.  
2. The Wonders that God hath wrought on the behalf of them that please him: as for Enoch, Elijah, Noah, Abraham, David, and Daniel, the three Children, Prophets and Apostles, etc. And against those that persisted in displeasing him: as against the old World, Sodom and Gomorrah, Egypt and Babylon, etc.  
3. Satan in his own shape, when tempting you to any sin, or to any practice dipleasing to God.  
4. This Devil in his proper practice of accusing for sin, Revel. 20.10. sparing neither good, nor bad, but urging to the utmost, to procure desperation and damnation; He that once spoke, placentia, will now speak, Terribilia.  
5. Death, with all the dreadful thoughts and terrors which do at-attend it, and the issues or events thereof.  
6. Judgement, with that great and last account, which must be made at that day before the Judge of all the world.  
7. Hell, as open before your Eyes, and the damned souls there in misery and torment, crying out with Dives, Luke 16.24.  
8. Heaven, and that open also, as to St. Stephen, Acts 7.55. That you might behold Jesus standing on the right hand of God, together with the dignity and felicity of glorious souls, the Company and Society of Saints and Angels, With the whole Assembly of God the heavenly Jerusalem, Heb. 12, 22. All giving honour to him that sits upon the Throne for ever and ever. As Rev. 5.8, 9, 10, 11.12, 13, 14. For the benefit of their Redemption and eternal salvation purchased by Chrict.  
☞ Now these things thus represented and apprehended as visible, and seen by us; then apply them to what hath been taught, and think seriously wi●h yourselves.  
1. How the holy and glorious God doth love Purity and Uprightness, both in the heart and life, with which he is well pleased; and how he hateth iniquity, and every evil way.  
2. How marvellously he will preserve, and save the lives and souls of his servants; When the wicked shall be turned into hell, etc. with all their glory and pomp, Psalm 9.17. Isa. 5.14, etc.  
3. Such as so walk, as to please God, How well are they armed against the assaults of Satan in what shape soever, as our Saviour was, Mat. 4.1. to 12. Whereas others are unarmed like those Exorcists, Acts 19.13, to 17. Who were overcome, prevailed against, and wounded by the devil.  
4. Such as please God in their ways, how well are they armed against his bitter and virulent Accusations, as well as Assaults; Take Job for instance: How spitefully, though falsely, did the Devil accuse him, Job 1.9, 10, 11, 12. etc. as if Job had been a mere Mercenary, that served God for prosperity only, or for his health and ease; but if stripped of these, That then Job would curse God to his face.  
But how galliantly did Johs steadfastness and unchangableness in his course, coufute the Devil to his face, and make him appear a Liar, as he is, John 8.44.  
2. And when his Wife would have persuaded (or derided) him (rather) to a change; how well was he armed against her Temptation, and how excellently doth he answer her, Job 2.9.10.  
3. And when his friends did bitterly, though ignorantly, accuse him, how excellently doth he ward them off, and defend himself, only with the lustre of his innocency and uprightness.  
4. Yea when God himself seemed to be his enemy, and to write bitter things against him. Job 13.26. And that the arrows and terrors of God were set in array against him, and that the poison of them did drink up his spirit, Job 6.4. For Job, you may be sure, did see the hand of God in all that did befall him through the Malice of the Devil, the Weakness of his Wife, and the ignorance of his friends.  
Yet what then was his defence and resolution: See Job 13.15. Though he slay me, yet will I trust in him, etc. For my uprightness I hold fast, and will not let it go; my heart shall not reproach me so long as I live, Job 27.6. This was Jobs resolution in the depth of his affliction: Whatsoever did befall him, he would be sure to hold to his uprightness, which is the thing that pleaseth God; And this was his practice both before and after his Affliction; Hereupon the Lord doth justify him to the devil, and to the whole world, Job 1.8. before his affliction, and to his friends after his affliction, preferring job before his friends, and making Job an instrument of quenching or pacifying God's wrath kindled against them, Job 42.7. You need no more instances; Else Daniel is the next.  
2 Daniel might be the next instance, if you needed more, for you know how his true piety and innocency armed him against the accusations of his enemies, against the virulency of the King's Idolatrous decree, and against the violence of the devouring Lions, so that he had no hurt by all, Whilst the wickedness of his adversaries exposed them to present destruction. Dan. 6.11.  
5. When death approacheth, which is appointed to all, Heb. 9.27. Think what stead, This way of pleasing God will stand you in at that time: how undaintedly may such look death in the face, and cheer themselves in their approaching change!  
Inst. How did Hazekiah upon his deathbed, as he thought, comfort himself in this, That he had walked before God in Truth, and with a perfect heart, Isa. 38.3. And that he had done that which was good in the sight of God. For the righteous hath hope in his death, Prov. 14 32. But to all others, especially, death may be fully styled, The King of Terrors, Job 18.14.  
6. Think of that dreadful day of Judgement mentioned, Mat. 25.31. to the end. 2 Thes. 1.7, 8, 9, 10, 11. 2 Pet. 3.10, 11, 12. When all shall appear before God to give an account, etc. Think who then shall stand in the Judgement with confidence and comfort; sure, none but the righteous, the rest shall be rejected.  
7. Hell, and the miseries thereof, which are prepared for the wicked; And from which such as please the Lord, shall be delivered.  
8. Heaven and the Glory thereof, into which they only shall enter, whose ways do please the Lord, Rev. 22.14 The rest shall be excluded, Rev. 21.8. & 22.15. But, etc.  
These may serve you as useful meditations throughout the course of your lives; These you may enlarge and apply accordingly, till you attain to salvation, which God grant to you all: Amen.  
You know the parts of this Text, which are four, viz.  
1. The Preachers Labour. 2. His Love. 3. The People's Duty. And, 4. A Christians Excellency.  
From the first three particulars, you have had four Doctrines.  
1. A Preachers work is endless.  
2. His Love to the people is pathetical, using all most affectionate ways and means to win men to God.  
3. Giving and receiving are mutual Actions, (●uae ponunt & tollunt se invicem, without one of them, the other cannot be) and Ghristians must be very cautious and careful in both, viz. What they give, and what they receive.  
4. A Christians life is to be ordered so, That he may please God.  
These two points you had from the third particular, viz. The people's duty in these words, viz. That as you have received of us, how ye ought to walk, and to please God; The particulars of these points may be further and more largely epitomised.  
I am now come to the fourth particular of this Text, which contains the Excellency of a Christian, and is the main drift and aim of the Apostle, viz. That they would abound more and more; and indeed this is the end and aim of the Preachers labour and Love, and of your hearing, receiving, and learning of us how to walk, and to please God: All tend to this main end, That (as you have learned to be Christians, and to walk accordingly, so) you should increase in stature, excel in strength, and abound in good fruit more and more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify and import so much; for no Tree can abound with fruit more and more, except it have stature and strength to support, and produce the same.  
Ap. Now in the Apostles sense, you (as you are Christians) are the Trees, Grace is the sap, your christian conversation is the good fruit, in which you are to increase, excel, and abound more and more, q.d. Tou have learned of us to become Christians, you have received Grace to that purpose.  
Now let your practife express what fruit you are to produce, and that in great abundance; than you are right.  
These things premised, and rightly understood, afford us this Doctrine.  
Doct. The Excellency of a Christian doth appear in his conversation, in his increasing, and abounding in good; the more he doth increase in stature after the likeness of the image of Christ, the more strength he doth gain in the habits of Grace; and the more he doth abound in good works, which is the fruit of his hearing and learning of his growth, and strength in the habits of grace, the more excellent he is.  
Thus you have in this point the main drift of the Apostle, and of all the faithful Ministers of the Gospel. And in this point you have the Acts, Object and Result.  
1. The Acts are increasing and abounding; the word signifies both; for the same word here translated to Abound, is in the tenth verse next following, translated to Increase more and more.  
2. The Object, that which is good, viz. Grace, and the fruits thereof: Grace both habitual and actual: For as we are to increase in the habits of true saving-Grace, so are we to abound in the Acts, Works and good Fruits of those blessed Seeds, and Habits of Grace in us.  
3. The Result of both is, That this is the Excellency of a Christian, viz. To be strong in the habits, and rich in the good works of Grace.  
And thus much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import also, which is translated to Exceed, 2 Cor. 3.9. And to Excel, 1 Cor. 14.12. For as he that groweth and increaseth, doth exceed another man in stature: So he that multiplieth and aboundeth, doth excel another in good works, the Acts and Fruits of Grace.  
Thus the point remains firm; viz.  
Doct. That a Christians increasing in grace, and abounding in good, is his Excellency as well as his Duty: True it is, that he is bound hereto; And as true it is, that he is blessed herein; this is the Apex of his Excellency, the Top-stone of perfection, and concludes in everlasting Glory in Heaven.  
Now for the clearing of this so weighty a point, I should use this method, viz. To give you in some Scripture-proofs to confirm it. Instances and Examples further to illustrate it. Arguments and Reasons to strengthen it. A view of the Grace, which you are to increase in. And also of those good works, in which you are to abound. And then descend to Application, which afford us several Uses, viz. Of Information, Reprehension, Exhortation, Examination and Consolation.  
Use I. Informs us, how wanting we be in performing good works; how wicked we be in producing and practising so much evil, as provokes the curse of Christ.  
Use II. Of reproof to men of all ages, babes, old and young, for that having so much means, they continue so weak, sick and wicked as they do, and produce no better fruit.  
Use III. Exhorts men of Eminency and Authority, and all men to labour for proficiency, which to effect, prune and lop off superfluities which hinder growth and fruit, viz. Idleness, Pride, Worldliness, Custom of smaller sins, and ill company. Make use of such things as further Increase and Fruitfulness, viz. Industry, Humility, heavenly Mindedness, Conscience of all duty, and God's Society; All which are sovereign Antidotes against Dwarfishness and Barrenness; and then provide for growth and fruit thus: Get the Spirit, and let the Vinedressers be diligent: Make use of Ordinances and Means, Exercise your Graces, and use good company.  
Use IV. Of Examination, teacheth us to try whether we Increase or not.  
Use V Of Comfort.  
But alas! When can all this be done? Not in a moment, or in one hour, &c, so that I am at a stand what to do, the acceptance of me, and my labours of late, and the manifold exceptions against both, (my sickness and weakness neither considered nor pitied) have put me almost upon the resolution of the Prophet. Jer. 20.8, 9 viz. To preach no more, for as he, so have I been rewarded, etc. But that I have a glorious God and Father in heaven that designed me to this work from my birth, a gracious Redeemer that doth command me often to feed his Sheep, John 21.15, 16, 17. A blessed Spirit that doth encourage and strengthen me hereunto; That many Souls are to be edified and instructed; I have a Conscience to be discharged, as in the sight of God: A great Account to be answered and cleared; And a Soul to be saved in the day of the Lord Jesus: And but that the Word of God is as a fire burning in my heart with zeal for his glory, and the good of souls, I had been utterly discouraged long since in our confused times. But a necessity is upon me, yea woe is to me if I preach not the Gospel, 1 Cor. 8.16. Therefore with the Prophets, Isa. 62.1. Jer. 4.19. I will not, nor I cannot hold my peace for Zions sake, for your souls sake, till your righteousness appear in brightness, and that you do grow on to perfection in some good measure; Therefore though aged and weak, I shall resolve with aged St. Peter, not to be negligent to put you in remembrance of the things that concern your salvation, though you know them and be established in the present truth, 2 Pet. 1.12, 13, 14, 15.  
Now to pursue our premised and intended Method, I hope I need not produce many particular proofs: For the whole Scripture aims at this, and persuades us to grace, and to the fruits thereof, by many Arguments.  
1. Yet to give you in a few for many, St. Peter lays a strict charge upon us for the root. 2 Pet. 3.17, 18. Beware of being misted, etc. But grow in grace, etc. Auxanete implies Motion and Augmentation, Growth and Increase, a progress to a fullness and abundance.  
2. And for the fruit, our Apostle is as serious, 1 Cor. 15.58. Be ye steadfast, etc. Always abounding.  
3. And for both the Apostle tells us, That this is the main end of the work of the Ministry, and the manifold gifts of God upon men, viz. For the edifying of the body of Christ unto a perfect man, unto the measure of the stature of the fullness of Christ, vers. 13, 14. That we be not children, etc. But speaking the truth in love, may grow up into him in all things, which is the Head Christ, etc. and may receive increase of the body, unto the edifying of itself in love, Ephes. 4.12, to 17.  
4. And answerable hereunto are our Apostles incessant prayers for the Colossians, Col. 1.9, 10, 11. That they might be filled with the knowledge of God's will, in all wisdom and spiritual understanding, that they might walk worthy of the Lord, etc. being fruitful in every good work, and increasing in the knowledge of God, strengthened with all might by his glorious power, unto all patience and long-suffering with joyfulness: And this is a passing from strength to strength, faith to faith, and from glory to glory.  
1. From strength to strength, Psalm 84.7. i, e. Never weary, but increasing in strength and courage till they came to Mount Zion, to God's House; so doth the Christian, till Heaven. From Faith to Faith, Rom. 1.17. Not to several kinds of Faith, but from one degree of faith to another, till it do attain its full accomplishment in Life Eternal. From glory to glory, 2 Cor. 3.18. i.e. From glory begun upon Earth by Grace, to glory consummated, and perfected in the glory of Heaven; Thus much for Scripture proof.  
2. I shall add a few instances of either sort, proficients & non-proficients, men of stature and Dwarves, fruitful and barren.  
1. For the first sort: Christ is the incomparable precedent, and most transcendent pattern in this; for he increased in wisdom and stature, etc. Luke 2.5, 2. For stature, he increased by little and little, as Children do, and that Lege humanae naturae, by the course of Nature, Enthyminus. And for Wisdom, although the fullness of the Godhead did dwell in him bodily, Col. 1.19. and that God gave him the Spirit beyond measure, John 3.34. Yet because he assumed a reasonable Soul as well as an humane Body, the Deity thereto united was so vailed, that the graces thereof discovered themselves by certain degrees, according to the nature of his humane Faculties: so he is said to increase. And he increased in Wisdom Experimentally; for though he was a Son, yet learned he obedience by the things which he suffered, Heb. 5.8.  
☞ As God, he was absolutely perfect, and needed no increase: but as Man, consisting of an humane Body and Reasonable Soul, and as a man obvious to sufferings, he is said to increase in wisdom and stature, etc. But this first is an instance beyond Example, a Precedent that admits no parallel, incomparable.  
2. Come we to a second, that reflects more upon us, viz. The Thessalonians that were here exhorted to this duty, how are they commended, 2 Thess. 1.3, 4. in that the Apostle gives thanks to God for them, that their Faith grew exceedingly, and that their Charity towards each other abounded; so that the Apostle, etc. did glory in them, in the Churches of God, etc. Oh how well were it, if all people would give their Teacher's cause thus to glory; but these Examples are Rare.  
1. Their faith increased, in regard of the Object, when they apprehended more profound Mysteries of faith then before. Subject: When more confirmed in the Mysteries apprehended, and that we give a more full Assent unto them without any staggerings, or doubtings.  
2. Charity increaseth, either intensively, by our more fervent affection to God, and to our Brethren; Or extensively, by doing good to more and more, and more abounding in works of Mercy.  
Ap. And this increase of Faith and Charity, is a sure Argument of our sincerity in both, and of our proficiency in Christianity.  
3. I need not multiply more instances of this first sort: For Solomon long since hath stated the case, Prov. 1.5, 7. Ishmang, Chacam, Vejoseph, Lekach, A wise man will hear, and will increase learning; But fools (Evilim) despise wisdom and instruction. In which words, Solomon doth stamp this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as an exact Character upon the head of a wise man, that he will improve himself in good, as here: and that all such, and only such are truly wise. Whereas (E contra) those that neglects this course, he concludes to be (Evilim) simple, stubborn, selfconceited, and incorrigible fools, for so the Word signifies. And thus we have as many instances of good proficients in Grace, as there be wise men in the World.  
2. But now to instance on the other side, of them that be non-proficients, Dwarves in stature, and barren of good: Israel of old is a most sad Example; for what abundant means did God use of old, to bring them to this, viz. but to learn how to walk, and to please God, and to abound therein, and how crossly did they move against all, and grew worse & worse. God gave them Oracles and Miracles, his Word and Rod, Prophets, his Messengers in abundance, whose pains and industry was indefategable, never wearied, yet still they went backward, and to do good they had no knowledge: They despised the Word, mocked and misused the Messengers of God, until his wrath arose against them: and then, as they had turned off him, and all the means afforded, so he turned off them, and brought Enemies upon them, that did ruin and destroy them without mercy, 2 Chron. 36.15, 16. to 21. They persisted in all manner of evil, and stuck not to say, that they were delivered to do all those abominations : and yet thought the formality of this, that they were the Temple of the Lord, & must bear off all, Jer. 7.3, 4. to 11.  
Yet more, Nevertheless, of the means offorded them to make them better, they became worse than Sodom and Gomorrah, and Idolatrous Samaria, Ezek. 16.49, 50. whose sins were pride, intemperance, idleness, uncharitableness, profaneness, uncleanness. This was Israel's Condition: they were very evil proficients in good, nevertheless the great means afforded them to the contrary. But hath Israel no fellows? I am sorry to say it: yet I must say the Truth, I fear England is too near a parallel with Israel in these things: We (as they) have had Oracles, yea and Miracles too of late, viz. In the Return of the King, etc. the Word of God hath been continued to us all this while; though the Rod of God (the worst of Rods, viz. A civil War) hath been upon us almost 20. Years, yet how brutish doth England in general remain, even as they, despising the Word of God, misusing his Messengers, etc. 2 Chron. 36.15, 16, to 21. till wrath, etc.  
Look among all sorts, of all Ranks and Qualities: How much more piety and peaceableness, humility and charity, temperance and sobriety, self-denial and heavenly-mindedness, shall you find amongst our Nobility and Gentry then heretofore; Nay, are they not more profane and contentious, proud and uncharitable (not to say cruel) yea as intemperate, and licentious, or debauched; more selfseeking, and earthly, minded then ever? as if no future or further felicity were to be expected in another Life. Is not this in effect to say as they, We were sure delivered to do all these abominations, Jer. 7.10. Were not the sins of Sodom, pride, intemperance, idleness, uncharitableness, profaneness, and abominable uncleanness, Ezek. 16.49, 50. and is there no such thing to be found in England? It were happy if there were no such thing to be found with us, among them of Eminent Rank and Quality. But, as they bore off all with the formality of the Temple of the Lord.  
Ap. So ours with a little formality in the profession of Religion, think to scape free from the blame of Abominations, though they be as many, and as bad as theirs, mentioned, Jer. 7.4, 8, 9, 10, ult. who did steal, murder, commit Adultery, etc. But to leave our first Rank, amongst whom many of these things are too frequent and familiar.  
Come we to the Clergy (as they are commonly called) or Ministry of England, which have suffered much these times, and for the Stars of the first magnitude (as they esteem themselves) our Bishops: Tell me, how much less pride and Lordliness, neglect, or disdain of their Brethren (that are of the same profession with themselves) shall you find, then formerly? Or, how much more meekness and humility, care and compliancy with their Brethren for the Churches common good, and Well-ordering of all things in the Church according to the mind of God, and Rule of his Word, then formerly? And for other Ministers in particular Congregations, How many can you find, that are more diligent in their duty, more studious of the good of souls, more tender and gentle, kind and loving to their people, that by all means they may gain some more fouls to God then before?  
And for the Commonalty of England, They have smarted sharply, and have seen the face and fruit of confusion, etc. Yet how few shall you find, less factious and seditious, or more pious and peaceable, friendly or neighbourly in their ordinary Conversation with others then heretofore.  
Oh how well were it with us all, if the Word and Rod had so kindly wrought upon us, that we had learned to know the day of our visitation, Luke 19.44. That it be not with us, as Isa. 10.1, 2, 3.  
Thus you have the point, viz. That increasing in grace, and abounding in good, is a Christians Excellency as well as duty: This is the drift of all the Scripture, the whole Word of God, and this is the main end of all the gifts, and works of the Ministry.  
For this you have had some Scripture proofs to confirm it, and some instances for the further illustration of the same.  
I do now descend to the Arguments and Reasons to strengthen it, which is drawn from God, the person in whom this Grace and growth is, proficiency in itself; Grace in itself, and the event or effect of this growth and fruit, Increase and Abundance.  
1. God, this is the end of all his husbandry, cost and care of us, for whether he do plant or prune, plough or sow, weed or water, feed or physic us, as Husbandmen and Parents do as occasion serves, all is to this end, that we increase and abound in good, John 15.2. 1 Pet. 2.2. Milk, Meat and Medicine, are all for the health and growth of the Child, and if we be fruitful we shall receive a blessing with that Earth, Heb. 6.7. which bringeth forth meet fruits, etc. Nay, wicked men in their way, will be at great care and cost to compass their own ends, whether ambitious, covetous, luxurious, etc. though they be worse by obtaining. They may teach us industry in better things, but none will be at pains for nothing, no fruit, no success, no good, real, or appearing and seeming so.  
☞ The event will be, that the barren Land, and Figtree, etc. and those that are fruitful in evil, who like that Earth, bring forth Briers, etc. is nigh unto cursing, etc. Heb. 6.8.  
2. The person in whom this grace and growth is: This increase becomes connatural, with him that is a truly gracious Christian, so that he cannot do otherwise; As healthful Children (being supplied with Necessaries) cannot but grow. As wicked men increase in sin, and grow worse and worse, because sin is con-natural to them, 2 Tim. 3.13.  
Ap. So the gracious man is better and better, because Grace is become connatural with him by which he is become Nadibh, a Free and voluntary mover as natural movers are: For as the stone descending, moves swifter near the Centre; And the Sun ascending to the Zenith, the Noon-point gives more and more light, Prov. 4.8. And the Rivers flowing towards the Sea, (their proper Centre) do increase more and more, as those waters did, Ezek. 47, 3, 4, 5. so moves and shines the gracious man in the Valley of Vision towards the Vertical-point and Centre of Felicity; the heavenly glory increasing still in light, in grace, and in good fruit: Nor can he do but so, as natural movers cannot do otherwise in their Motions. Thus also do wicked men move freely in their way of wickedness towards the centre of eternal destruction.  
3. This proficiency, and increase in its self, is to be considered as praiseworthy, and very commendable: For, if Skill, trade or science be good, than we should learn, as the Apostle adviseth us, Tit. 3.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pulchris operibus prestare, to excel, and surmount others in good works: Scholars, Artificers, etc. are worthily commended for their Increase in Learning, and Skill, and exquisiteness in both. Profitable, for by this increase and growth in stature, etc. the empty Twig, a poor weak plant, becomes a fruitful Tree: yea, the Child becomes a Man. And the Novice, a young beginner, or raw practitioner in any Skill, Art or Science, one newly entered, or but lately converted to the faith, and into the profession of true Religion, becomes an expert Artist, his Craftsmaster, and an experienced Christian in the ways of Faith and true Religion. And by this, we poor younger Brethren become like our elder Brother, the Lord Jesus Christ, and sharers with him in wisdom, as well as Wealth, etc. A contrà, where this increase is not, there is nothing praiseworthy, or profitable, all things void of it are despicable, and abominable.  
4. Grace in itself; It being once infused into the Soul, it is expulsive of Death out of these pots, or earthen-vessels, ourselves, Jer. 18.4, etc. Rom. 9.21. and that in the cause of Death, as that Meal did, 2 Kings 4.40, 41. It is expulsive, of badness and barrenness from us, as that Cruse of Salt did from Jerico's Land and Waters, 2 Kings 2.19, 20, etc. These are good preparations to growth and fruitfulness. It is of a diffusive Nature, and sweetens all, making our fruit to be as the smell of Lebanon, most pleasant, delightful and Odoriferous, Cant. 4.11. Hos. 14.5, 6. Whereas Leaven and Vice do sour, and impoison all, 1 Cor. 5.6. It is of itself of a growing and enlarging Nature, like good Corn which lives, not dead, but putteth forth the Blade, the Ear, full Corn in the Ear, Mark 4.28. Or like the grain of Mustardseed, Mark 4.30, 31, 32. which produceth a goodly Tree, as Mat. 13.31, 32. so that the Fowls of the Air may lodge there God's power appears in the growth of Grace (as of his Church also) out of very small Beginnings, far beyond all men's expectations, so that the Fowls of the Air etc. i.e. all the godly gave recourse to Grace, and to the saving Word that works it, as to a Refuge of Rest, in all their tribulations and distresses, Aretius, in Mat. 13.31.  
5. The event and effect of this growth and fruit, this increase and abundance, is, that it is a singular Remedy against Apostasy; the grown Tree is not easily writhed, nor the strong man soon subdued; But men still employed in good, are like the Fowl upon the Wing, without danger of Gunshot, or the Fowler's snare, which others are subject to. Or like the swift flowing stream, that doth not contract mud in the Channel, as other Waters do. Or like the Heavenly Bodies, whose continual motion is profective: it prevents and avoids Corruption.  
Ap. So such Proficients as increase and abound in Grace, shall be free from Satan's Snares and wiles, they shall not hurt them. And from the Vice and filth the World, it shall not infect them.  
Lastly, Like the heavenly Bodies, they shall be established, confirmed, and perfected in their course, and blessed for ever and ever. You have had Scripture Proofs, Instances and Reasons for the Point.  
4 The next thing to be spoken of, is, To take a view of Grace, which you (and all Christians) are to increase in. Now Grace is put for divers things in Scripture; I shall not trouble you with the several Acceptations: but especially it is put for God's free and eternal Love and Favour, which is the Wellspring of all our happiness, 2 Tim. 1.9. For he hath saved, and called us according to his own purpose and Grace before the world began. Our free justification by the imputation of Christ's Righteousness, which is a fruit of the former, Rom. 5.15, 17, 20, 21. Our Sanctification by the work of the Spirit of God in us, Renewing in our Souls the Image of God, defaced by sin, Enabling us to obey his will, which power we had lost; Furnishing us with Faith, and all other graces needful to Everlasting happiness, 2 Cor. 12.9. My Grace is sufficient for thee, all which we were empty of. This is a Fruit of our free Election and Justification: and this we call Sanctification, an hallowing or sanctifying us, in that it extends to all parts and powers of the whole man, and is begun here, and perfected in Heaven. Here must be no Exception of parts, head, heart, hand, etc. must all concur: Nor may we presume to enjoy this Grace of Sanctification in Heaven, if we have no sense of this Grace on Earth. This is the Grace wherein we are to increase, viz. In growing more like to God, in conformity to his Image, and the likeness of his Son Jesus Christ, the absolute pattern of Holiness; Increasing in holiness, and performing obedience to Gods Will; Abounding in the number and measure of all needful Graces, increasing from a small beginning to a greater, bulk or stature till we become Men and Women perfect in Jesus Christ: And this growth must be,  
1. Real, not imaginary, asin melancholy persons, who fancy things to be great, which are little or nothing at all.  
2. Universal to all parts, and to all Times: Parts, there must be no Rickets in Religion and Grace as there is in Nature, when growth is in some parts only, not in others: though that (as this) is too frequent in our Times, and for times, we know, Natural things cease to grow at a certain time, as all Creatures do that grow. But it must not be so with us in this case, our growth in Grace must last while we live, for here we cannot attain to our full stature and measure of perfection.  
3. Effectual; This growth must be to some good purpose: as when a Child can do the work of a Man, we say, he is well grown, and to good purpose; So when we Sapling-poles are become Timber-Trees, fit for any use in the most magnificent Buildings. So also it may be, when well-grown Christians, are become useful as Pillars in God's House; which is his spiritual Building, and men of age and strength for use.  
☞ Now this increase in Grace is put upon us, upon excelleut good grounds, viz. From the excellency, necessity, sufficiency of Grace, in reference to God, ourselves, our present and future condition.  
I. The Excellency of Grace appears in reference to God: Because it is a Beam, a Ray of Divine Excellency and Beauty; so much of Grace, so much of God, and of his blessed Image: The Lord Jesus purchased it Merito passionis & intercessionis, the holy Spirit that doth impart it, doth beautify and dignify us therewith.  
II. The necessity of Grace appears in respect of ourselves, both in our Persons and Estates. Touching our persons, Grace repairs the defects of soul and body; it is light in the mind, order in the affections, etc. It sets the body also in a right way, by having so good a Guide; whereas before, The blind (mind) led the blind (body) Estates, Grace doth advantage us for the, 1. Present, 2. Future.  
1. For the present; it enriches, for it hath the promise of this, and a better life, Deut. 28.1, etc. Prov. 3.16. Length of days, Riches, and Honour are in her right and left hand, and all things shall be added to such, Mat. 6.33. For as, 1 Tim. 4.8. Godliness is profitable unto all things, having the promise, etc.  
Object. But the godly want, and are oft in necessity?  
Answ. These things are given but as they are expedient, And a little that a righteous man hath, is better, etc. Psal. 37.16. There is a Nimium honoris, voluptatis, divitiorum, etc. We may have so much (too much) of these, that we may forget, or deny God; as Agur speaks, Prov. 30.8, 9 And the wicked stourish to perish, Psa l. 927. But there is Non nimium Gratiae, We can never have too much Grace: This cannot be bought for money. The words, Mat. 25.9. Go, etc. and buy for yourselves, are words Deridentium, non Consulentium; intiating, that those who neglect to get Grace here, have no means left to get any then when it is too late. Thus Elijah did, 1 King. 18.27. He mocks Baal's Priests for their folly. See the Annotations.  
2. For the future, if we have Grace, we shall be admitted with the wise, else excluded and shut out with the foolish Virgins, Mat. 25.10, 11, 12. There is a necessity therefore of Grace, if salvation be necessary.  
III. The sufficience of Grace appears in our present and future condition.  
1. In our present condition; consider that Grace doth sanctify prosperity, and gives a lustre to every natural ability and perfection, else Strength, Beauty, Wisdom, Honour, Eloquence, Riches, and the most eminent Endowments, are of no value or repute at all, but are most pernicious, if ill-imployed  
Grace strengthens to bear, and to resist temptations, 2 Cor. 12.9. and carries us through crosses with strength and comfort. Isa. 40.29, 31. For God doth strengthen them to mount up with wings as Eagles, to run, and walk, and not faint. It gives content in every condition, Phil. 4.11. In want, etc. and satisfies the endless and restless desires of the soul, it being a Well, a Fountain of water springing up to everlasting life.  
2. And for the Future, in what we hope for; It makes way to glory, therefore it is so called, 2 Cor. 3.18. and is conjoined with it, Psalm 84.11. The Lord will give Grace and Glory; and where he gives the first, he will be sure to give the second.  
It removes impediments that lie in our way to hinder us. Grace puts the Lion out of the way, and plucks up the hedge of Thorns, which do deter and hinder slothful men from the pursuit of Glory: See Prov. 15.19. & 22.13. & 26.13.  
Grace doth administer all helps and furtherances, which may animate and enable us in the way to life and glory. It will persuade us to make use of all Ordinances, Opportunities and Means, whereby we may be filled with abundance of Grace, till we attain the fullness of glory.  
Thus much of the Grace which we are to increase in.  
The next thing to be spoken of, according to the Method propounded, is,  
5. A view of those good works in which you are so to abound; concerning which, we must premise and consider.  
I. The Rules that declare and determine our works to be good works.  
1. Our works must be warranted by the word of God, that it is the light, by which our deeds are made manifest, that they are wrought in God, John 3.21. In his sight, and by his rule which he worketh in us, and enables us to do. Hoc in Deo facimus, quod Deo in nobis faciente, datur nobis, ut faciamus, Fulgen. de prae. ad Mon. l. 1.  
2. Look we to ourselves; for the Tree must be good, and then the fruit will be so, else never, Mat. 7.17, 18. & 12.33. We must be Believers; for when they asked our Saviour the Question, john 6.28, 29. What they might do to work the works of God? Christ answers them, and said, This is the work of God, that ye believe on him, etc. This is our first work; with this we must begin: By Faith we are justified and accepted of God as good Trees, by whom we are created in Christ Jesus unto good works, Ephes. 2.8.9.10.  
Our persons being accepted, our works will be so also.  
3. To this we must add a preparation and purging ourselves from dross, That we may be vessels of honour, sanctified and meet for the master's use, and prepared unto every good work, 2 Tim. 2-21. This we must do, if we would have our works accepted as good in the sight of God.  
4. Besides, we must make it a matter of most concernment; It must be our Meat, as our Saviour speaks, to do the Will of God; and to finish his work, John 4.34. The works of God which are good; to do them, must be our main business.  
5. The Ends, to which our good works are directed, must be good, else spoil all. The end crowns or shames the work. Now the end of our works, that they may be justified, must be the glory of God, 1 Cor. 10.31. Mat. 5.16. Let your light so shine, etc. The edification of our neighbour, the discharge of our Obedience, testification of our Faith, 2 Pet. 11.10. answering of our calling in Jesus Christ, Ephes. 4.1. Escaping the punishment or sin, and the destruction of the wicked; obtaining the Glory of Heaven; with many other subservient ends.  
Ap. These things considered, do clearly evidence to us, That Works without warrant from the word of God, how speciou soever they be in pretence, and outward appearance, as were the Ceremonies of the Jews, so of Papists, and superstitious persons to this day, yet they are rejected; for God is not pleased, but with what himself prescribes: We may not devise new things in God's Worship, as we please. Where the Agents are Unbelievers, and not accepted of God: If the Tree remain uncorrupt, so is the fruit, and Ergo, both are unacceptable.  
Where there is no purging of ourselves, nor preparation to good works, there cannot but be very many miscarriages.  
When good works are not our business, but fall in by accident, or are enforced by some extremity, as by sickness or death, or when we begin too late, when it is with us, as with them, Prov. 1.27, 28, etc. and Mat. 25.10. But we ne, glect our opportunity whilst we may and lose all, when we never make them our delight, as we do other matters of natural concernment, such as to eat and drink, etc.  
When our good works are for sinister, base or bad ends, As to be seen of men Pharisee-like, Mat. 25.5. To devour widow's houses, Mat. 23.14. or to act mischief. To suit with the multitude, and please the world, as they did, John 7.7. That hated Christ, and persecuted the Apostles, John 16.2. who thought it well done; And some real good work may be done to this end. To purchase our own pardon and peace with God, as Papists and Patrons of Merit think they do, though thereby they do frustrate the merits of the Lord Jesus for us.  
In a word, The ends of our works are many, and that both good and bad, as they are directed by the Agents and Workers of them; But if they be not suitable with the Rules before expressed, and that our works will not endure the trial of the light, as John 3.20, 21. Whether they be of God or no. We have great reafon to suspect, yea, and to reject our own works, as unacceptable and displeasing to Almighty God. Thus much touching the Rules concerning our good works.  
II. But now if any should say, You have given us Rules for our works.  
Quest. But what are the works in particular, in which we are so to abound?  
Answ. Good works are such as are performed by the grace of the holy Spirit, out of a true faith according to the prescribt Rule of the Law, to the Glory of God, the certainty and assurance of our own salvation, and the Edification of our Neighbour, Wolleb. p. 192. Polan. p. 256.  
And these good works must be performed out of such a true faith, by which we are sure that they are commanded of God, and that both we and our works are pleasing to God through Christ, Pol. 258.  
And for the names conferred upon good works, They are called the fruits of the Spirit, from their efficient cause, Gal. 5.22. Ephes. 5.9. The fruits of Faith from the instrumental cause. The works of the Law, from the form, because suitable to it, and from their quality, good works, and good fruits.  
For their number; for they are numberless, extending to all the affections and actions of a regenerate man, Wall. p. 293. and to all those things prescribed by the moral Law of God, about which such actions and works are conversant, Bucan. 334. So that for this, I must only say, as the Apostle doth conclude. Phil. 4.8. Finally brethren, saith he, whatsoever things are true, honest, just, pure, lovely, and of good report, every virtue, And every praiseworthy action enters into the list, and helps to make up the number and measure of works that be good in the sight of God, Bucan. p. 333, 334.  
As to the causes of good works, they are many, especially these.  
1. The principal efficient cause, it God, his Grace and holy Spirit, who doth begin, continue, and perfect all our good works in us, Phil. 1.6. & 2.13. He that gins, will perform to the utmost: And it is God which worketh in us both to will, and to do, etc. For without him we can do nothing, John 15.5. So then our good works are not the fruits of our own freewill, as Pelagians, Papists, and too many others think.  
2. The instrumental cause is Faith, which is the Root whence all good works do spring, Gal. 5.6. For it worketh by love.  
3. The matter of our good works is our affections and our actions, and all things about which they are conversant.  
4. The formal cause of them, is, their conformity to, and agreement with the Word of God, Psal. 119: 1.2, etc. Deut. 4.2. Ezek. 20.18, 19 Mat. 15.9. Else all is vain worship.  
5. The final cause or end of our good works is manifold, and may be distributed into things referring to, 1. God. 2. Ourselves. And, 3. Our Neighbour. In reference to,  
1. God: His glory is the main end, our due obedience to his Will and Command, and our thankfulness for our Redemption, and all other benefits are hereby testified.  
2. Ourselves, We do good works, to evidence the life of our faith, which else is dead, being alone, Jam. 2.17. Solitaria. To get sure that we are justified before God: for Bona opera sequuntur justificatos, non praecedunt justificandos. To make sure our Election to eternal life, 2 Pet. 1.10. To exercise, nourish, and strengthen our Faith, to adorn our Vocation, to avoid temporal and eternal punishment, that we may receive the Reward of well-doing freely promised by Almighty God. Mat. 25.21, 23. Well done good, etc.  
3. Our Neighbour; That we may be hurtful to none, but useful and profitable to all to our power, Thereby to edify the faithful, and to win unbelievers, Wal. p. 260, 261.  
As for the Species, or particular kinds or forms of good works; The particular actions so styled are very many, yet you may distinguish or distribute them into three Channels, viz. As works referring, 1. To God. 2. Ourselves: And, 3. Our Neighbour.  
1. To God, and so the whole worship of God, and every particular branch of the same, are good works, whether they refer to the inward Worship of God, as a right and true acknowledgement of God, Love towards him, Trust and Confidence in him by a lively saving faith, and assured hope in him; as also by Humility and Patience in the sense of his greatness, and goodness to us even in our Afflictions. The inward and outward worship of God jointly and together: Such are the Acts of Invocation of God by prayer, with fasting sometimes, as Dan. 10.2, 3. or by lawful oaths, whether assertory or promissory, affirming some needful truth, or promising some lawful and useful thing, as oaths of judgement or of Allegiance, giving of thanks by a celebration of God, and giving him glory in the approbation, admiration, and right estimation of all his works. By a confession of him, and one faith in him, Vel voce, vel martyrio, in word and deed, in expression or martyrdom: By an observation of such Ecclesiastical Rites, and of such holy times, as have warranty in the Word of God, as in the right use of the Ordinances of God, his Word and Sacraments; and the observation of his Sabbaths, and the like: but be sure we walk not, nor make progress in these things of divine Worship without a divine Warrant.  
2. To ourselves, in the exercise of those divine Graces and Virtues with which God hath endued us, viz. Our Wisdom, Courage and Temperance in the several branches of it, viz. Sobriety, Chastity and Vigilance, etc. as is requisite. And in the study of true Glory by virtue. These are good works, and in these we should be exercised.  
And as our good works do refer to God, ourselves,  
3. So also to our Neighbour in divers respects, which do reflect upon the soul, as well as the body: such are, 1. Humanity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein we express our love and good will to men in gesture, word and convenient offices, Pol. p. 312. 2. Civility in the moderation of our external manners, and gestures towards others, and that both in our language & actions, shunning scurrility, and unseemly things, and using Urbanity in a civil and seeming way. 3. Christian Charity, which is the mother and root of,  
I. Liberality, which communicates both Counsel and Comfort. 1. Counsel, when we impart our gifts for the good of others, in reproving, instructing, admonishing, or encouraging, and praying for others, To reduce them from evil, and to excite you to that which is good: These are good works, Jam. 5.19, 20. For if any of them do err from the truth, etc. And no less good, than to pull an infant or weak person out of the fire, or water to save them from perishing, Judas 23.2. Comfort, by lending and giving cheerfully and liberally according to our Ability to the relief of our brethren's necessity, and especially to such as are godand of the household of faith, Psalm 41.1, 2, 3. Isa. 58.6. to 13. Gal. 6.10.  
II. True Friendship and amity both public and private, and that for piety and virtue's sake, as was betwixt Jonathan, and David 1 Sam. 18.1. Pol. pag. 318.  
III. A mutual Sympathy both by commiseration and congratulation of our Neighbours, both in their sorrows and joys, Rom. 12.15.  
iv A readiness to procure another's good, both in his fame and goods, his reputation and ectate, Phil. 2.4. 1 Thes. 5.11.  
Thus Humanity, Civility, and Christian Charity do produce excellent good works for our Neighbour's Peace, Solace, comfort and advantage. Let me name one, or two more, which are, viz.  
4. The Exercise of the common justice, righteousness and equity, which should be amongst men in their affairs and deal: and this is either universal, which consists in the agreement of our whole life with the Law of God, and obedience to all those Laws in special which do most concern and belong to us: or particular, in the performance of those things, wherein we stand bound to others in some peculiar manner: This is either privative, concerning our own Calling and Station, and that both in our lawful obtaining it, not by money, or unjust means, as in Papacy, etc. And our care to discharge our duty in our places with that sedulity and diligence which is requisite, Rom. 12.11. and with that fidelity and trust, that we may give up a good account of the same, as modest Moses was in his place, Heb. 3.2, 5. Or public in the Administration and Dispensation of Justice, both commutative and distributive. This Justice is a Verve of large Extent, and hath an influence into our whole Lives, and is the very Bond of all public Societies and Communities and Affairs of Nations: But I hasten, for I may not enlarge upon such an ample Subject.  
V last, A restraint and Moderation of such inordinate motions of mind, as usually arise from pride, anger, or desire of wealth, or honour, the common Make-bates of the World, vid. Pol. page 314, 315. But Cure the first by modesty, humility, and teachableneffe. The second by meekness, longanimity & placability. The third by contentment in every condition, Phil, 4.11. and by a serious and due consideration of the uncertainty, mutability and vanity of all earthly contentments, Honours Riches, Pleasures, all are vanity and vexation of spirit.  
You have had the Point, the Proof, & Explanation.  
Doct. Increasing in Grace, and abounding in good works, is a Christians excellency as well as his Duty. This was the Point, for which you have had Scripture, Instances, Arguments or Reasons. As also a view of the Grace which you are to increase in, and of those good works in which you are so to abound.  
Concerning which good works, you have had a view of the Rules of good works, by which they are to be ordered; of the works in themselves, and that in their nature and Definition, Names, Number, Causes and Species; or kinds of good works, and that in Respect of God, ourselves, our Neighbour.  
In all which if we did abound, we should be sure to have peace with God, and abundant comfort in our own consciences, in the evidence of our Faith; and of our implanting into Christ, and that we are fruitful Branches in him: and that we and our works are accepted of God, as Cornelius was, Acts 10.2, 4. and that our good works will never leave us, but will attend and follow us, as Rev. 14.13. both in Life and Death, even as the shadow doth the Body, until they bring us to the Reward of well-doing, the joy of our Lord in the eternal life of glory Mat. 25.21, 23, 34, 46. Of God, in all acts of piety & true Devotion towards him; Ourselves in the way of Regularity & exact Walking. Our Neighbour, in the works of Christian Charity, in all which, etc.  
I have done with the proof, and clearing of the Confirmation and Explication of the Point; I do descend to the sixth and last thing in the method propounded, viz. the Application which is manifold in the several Uses of Lamentation, Reprehension, Exhortation, Examination, and Consolation.  
1. Use is of lamentation: and that upon this occasion.  
☞ Me thinks, whilst we have been viewing these good Works , we have been with Saint Paul in Paradise, and have heard and seen strange and wonderful things: But now being descended (with him to the Earth) in the Use and Application of these things, and to see what is done among men, we may say with him, that we have heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arcana verba, quae non licet homini loqui (Arias Mont, Secret or Unknown, or) unspeakable words, which is not lawful, or possible, for man to utter: Not lawful for us to say, because our speech would be untrue, and Christians must not utter and speak untruths. Not possible, for as Solomon makes enquiry after Women, Prov. 31.10. So may we after men, and say, who can find a virtuous man, so qualified with Grace and good works as is before specified? Ans. It is almost impossible to finde such a man, and therefore impossible to utter it, 2 Cor. 12.4. So few are the Jobs and Nathaniels of our Times. In the general, we may say of this increasing and abounding, as the Poet of Astraea; Terras Astraea reliquit, These things in a manner, have forsaken the Earth: And instead of these, How wanting are we in the good works towards God, ourselves, and others, as is above specified. And how wicked are we in producing and abounding in the contrary, growing worse & worse and multiplying bad works and fruits daily.  
I. To the first of these, viz. How wanting we are in good works, we may easily give a short, but yet a very full account with Solomon, Eccl. 1.15. That which is crooked cannot be made strait, and that which is wanting cannot be numbered: For as for that little measure of Grace we have, and those few good Works which we do, if we do but consider how crooked, perverse tortuous or writhed they be from the straightness, uprightness & excellency which should be in them, they are as nothing; But if we consider, how much Grace, and how many good Works are wanting, we may well say with a learned Interpreter, Infinita desiderantur, in quibus pietas & probitas versatur: we are infinitely wanting both in Grace and good Works. For our Graces, how few are they, and those few how defective, if you should take a view of particulars, Faith, etc. And gor our good works, how defective are we to God, in our Invocation of God, whither by prayers or oaths, etc. or giving of thanks by approbation, admiration, and a right Estimation of his Works; who doth consider these things? confessing him, vel voce, vel Martyrio, like them, Joh. 12.42. in a right use & observation of his holy Rites and Times, his holy Word, and Sacraments, and Sabbaths. Do we not rather run Byas and backward in those things, then to perform them devoutly as we should? To ourselves, how defective are we in the exercise of our Graces, Virtues, Parts and Abilities, whatsoever they be? We rather suffer them to Rust, and become unprofitable like him, Mat. 25.29. And to others, how wanting are we in particulars named, viz. In our Humanity, Civility, Christian charity, with the happy fruits thereof, viz. Liberality, giving Counsel and Comfort, Amity, Sympathy, and readiness to do good. In the exercise of that common Justice, Righteousness and Equity which we do owe to all, in all our Affairs, Actions and Deal, both privately and publicly: of all which we may say, Where are they, are they not lost?  
And lastly, In the restraint and moderation of our inordinate and unruly passions, affections and motions of mind, which do arise from pride, anger, evil concupiscence and unlawful desires, which are so apt to boil up in our sinful Souls to the prejudice of others, yea, and to ourselves also, whilst we feed, cherish and pursue them.  
Should we pursue these particulars as beforenamed, it were an endless work to innumerate our Wants, for that which is wanting cannot be numbered, Eccles. 1.15.  
2. Now for the second particular, if we consider how wicked we be in producing and abounding in bad Works and Fruits, we have reason to abhor ourselves, and to repent in dust and ashes, Job 42.6. for how apt are we to produce the works of the flesh, Gal. 5.19. adultery, fornication, etc. the unfruitful works of darkness, Eph. 5.11. dead works, that have the Lineament, but not the life of good Works, or sins which expose us to death; the works of the Devil which Christ came to destroy, 1 John 3.8. So like are we to the barren Figtree in our emptiness, Luke 13.6. Or to the bad Vine in our Fullness, Esay 5.24. for our Fruits are degenerated, Jer. 2.21. (as Israel was) into the nature of a strange Vine, and producing wild grapes, Esay 5. so that our Vine is as that of Sodom, and our Fields as of Gomorrah; Our grapes are of Gall, and our Clusters bitter; Our wine is the poison of Dragons, and the cruel venom of Asps, Deut. 32.32, 33. which may too fitly be applied to us, yea, we are very apt to produce such works, as may fitly be compared to all sorts of vilest Fruits. Such are our unsavoury fruits of luxury, lust and uncleanness, bitter fruits of envy and strife, James 3.14. Some distasteful fruit of anger and passion James 1.20. Insipid and indigested fruits of Gluttony, Drunkenness, and fullness of Bread, and all intemperance. Cold destructive fruit of sloth and idleness (in the love of God, & practise of good works) Prov. 10.4, 5, etc. poverty, shame and beggary, are the cold fruits of a slothful person; Corrosive, ill relished fruit of cruelty, covetousness and oppression, which corrupt the taste of our Souls, so that we cannot well relish (but disgust) the taste of spiritual things: Hard, high-grown fruit of pride and disdain, the Fruits of Mount Gilboa without Rain or dew of any divine Grace in them, 2 Sam. 1.21. Such are proud persons, Rotten, wormeaten fruit of vicious Manners: which expose us to the dunghill, or the Swines-trough, Luke 15.15, 16. and provoke the worm that shall never die, Esay 66.24. Mark 9.14, 46, 48. to live in us, to torment and consume us for ever, like them, Revel. 20.10.  
Ap. So forwardly are we to abound in such Fruits and Works as end in Destruction, and so unapt to those good works to which we are created, redeemed and sanctified, and which have the Encouragements (and Motives) of the conscience of well-doing, which is ever attended with abundant comfort in Life and Death, and for ever; as E contra, The clearing of our Faith and implantation into Christ, the acceptance of God, before whom we must appear, 2 Cor. 5.10. The eternal Reward, promised to well-doing, Mat. 25.21, 23, 34. This is a lamentation, and shall be for a Lamentation, Ezek. 19.14.  
Thus from this first Use of Lamentation, for our being so wanting in good and abounding in bad Works.  
2. I proceed to the use of Reprehension, which is, To all such as are at so little cost and pains to get Grace, and so little care to abound in good works, whilst they are unwearied in the pursuit of other things; and here we may justly blame men of several Ages.  
1 How many young Children, the Infantry of the Church, are rude and unruly, as being never taught and instructed in the Principles of Religion, the great fault of Parents: Whereas young Timothy was taught, and knew the Holy Scriptures from his very Infancy, by which he became wise unto Salvation, a man of God perfect, throughly furnished unto all good works, 2 Tim. 1.5, etc. Whose parents are an Exemplary pattern to all Parents in the World, though they be little imitated in our Times.  
2. Young men, who though they have rich opportunities and much means to get Grace; strong abilities and activities to apprehend, remember and do what they have learned and do know; Yet for want of due consideration, that they are under uncertainties, both of Life and the means of Grace: For they may die in their strength, and the means may be removed: and that Temptations may so prevail, and lie so heavy upon them that they cannot grow: yet they take no care to get this strength, that they may overcome the Devil.  
3. Old men, in whom though the outward man decays, and the Soul must flit shortly from this Cottage of clay: Yet they take no care with the Apostle, 2 Cor. 4.16. that thaugh the outward man perish, yet the inward man might be renewed day by day by the spirit of God, in spiritual strength, as Esay 40.31. Nor do they strive to close with good works, as Dorcas did, Acts 9.39. The Apostle and Evangelist, 1 John 2.12, 13, 14. writes with more comfort sure, where he ingeminates his Writings to Christians of all Ages: whether little Children, Fathers, Young men, or new Converts, experienced Christians, or Resolute Professors of good standing, in any of these Ages and Conditions, the Evangelist speaks to them twice a piece with joy.  
1. To little children, because their sins are forgiven, and because they have known the Father. It is a most happy thing when Children, or Babes (which either in Age, or Religion) are thus washed spiritually from sin, as it befell those new Converts, Acts 10.43. And when so well instructed as to know God (their Father) betime, and to give him Honour, as Children and new Converts do.  
2. To fathers, because they have known him that he is from the beginning, i. e. Old men have been long acquainted with Christ, and have the Knowledge of him in a greater measure than other Christians; and happy are grey hairs found so, in a long-continued experimental knowledge of God, and of Christ, Prov. 16.31.  
3. To young men, because they are strong, and the Word of God abideth in them, and they have overcome the wicked one. When spiritual strength is joined to bodily strength: and the Word of God dwells, and abides in young men to Rule them: And that their greatest Conquests are over the Devil, who is the most powerful and spiteful Adversary: then such a sanctified Youth is truly Victorious and Glorious, 1 John 2.12, 13, 14. But surely the Apostles times were better than ours: For generally, Many remain weak, or sick, or dead, nevertheless the means of life & health is afforded: Weak, that they remain Babes in Christ still, 1 Cor. 3.1, 2. and must be fed accordingly, Heb. 5.12. when they might have been Teachers, for the time they had enjoyed the means of Knowledge. Sick, That they grow worse and worse like evil men and Seducers, 2 Tim. 3.13. Like Ephesus they have lost their first Love, Rev. 2.4. Or as Laodocea are grown lukewarm, Rev. 3.14, 16. with Israelites, they first love, & then loath Manna, Num. 21.5. or with Galatians, begin in the spirit, & end in the flesh, Gal. 3.3. The Pharisees were Nipped with the least persecution, John 12.42, 43. so are these. These leave Orthodox Truths for Heterodox Opinions, 2 Tim. 4.4. And forsake the old and good way for new paths of their own invention and making.  
1. This is the case and sin of Many, not considering that in Grace and doing good, there is no Solstitium or retrograde Motion: For non progredi est regredi, qui non prosicit Deficit, & Qui nihil acquirit, non nihil perdit; Here's no standing still: He that goes not forward, goes backward; and he that gains not, loseth all: This is their sin.  
2. And for punishment; what can be expected less, than the removal of the Candlestick, except we Repent, and do the first works, Revel. 2.5. See Eze. 11. & 12. Chap. of Gods departing: And the Burning threatened against that Ground which receives the shine, and drinks in the Rain of Heaven, but beareth nothing but Thorns and Briars, Heb. 6.8.  
3. Dead, yea stark dead in sin: They are so wicked, so that we cannot say as Christ said to that Nobleman, whose Son was sick at Capernaum; Thy Son liveth, John 4.46.50. But as Gehazi to Elisha, 2 Kings 4.31. the Child is not awaked. Or as David's Servants to him. 2 Sam. 12.19. the Child is dead.  
☞ In this case what can we do, but have recourse to Christ, and pray: saying, Arise O Christ; and he say to us as to Lazarus, John 11.43. Come forth. Or, as Eph. 5.14. Awake thou that sleepest, and arise from the dead; and Christ shall give thee light.  
Ap. Then, if the Lord shall arise upon us with his Glory: as Esay 60.1, 2. and Command: as Cant. 4.16. Awake O Northwind, and come thou South, and blow upon my Garden, that the Spices may flow out; then shall we awake, rise out of our Graves, and begin to spring; then shall we become like a watered Garden, or a Field that the Lord hath blessed: Or the Trees of the Garden of God: Or the Cedars of Lebanon that he hath planted; Yea, we shall be able to invite our Saviour: as Cant. 4.16. Let my Beloved come into his Garden and eat his pleasant fruits. Thus much for the second Use of Reproof.  
III. Use of Exhortation, doth persuade, 1. Great men: 2. All men.  
1. Great men of Eminency, Dignity and Authority. Such are Eminent Trees in the Garden of God in Paradise, Ezek. 31.8, 9 more excellent than others: as being more tall in statute, Eminent in their Estates & other accomplishments.  
2. Strong in power to over-awe and command others, by the Dignity and Authority conferred upon them. Therefore it behoves them to be most Eminent in Grace and abundant in good Works, that they may be like the Trees in God's House: those Palm-trees and Cedars, psalm 92.12, 13, 14. which are firmly rooted, sound and imputrible, strait and upright Ornaments in their places, etc. So should such men be, Rooted and grounded in the truth, as Trees of stature must be; and not like Pilate, who inquired what is Truth, Joh. 18.38. Sound and uncorrupt, imputrible in their practice, as Cedars are. Strait and upright in all their proceed, as some choice Trees are in their growth, not writhed and crooked. Ornaments to the Church of God, as the Palms trees were to the Temple. Pillars in God's house, a shelter, a support to his place, as the strongest trees are in great buildings. Abundant in good fruits and works like the best fruit-trees, and that in the faithful administration of their places to the public good, and in their acts of piety, mercy, and charity to the poor. Such men of Eminency should resemble the Cedars of Lebanon: whose odoriferous savour is such, That Fugat Serpents, & interficit vermes, say some Authors; so should the savour of their good ointments, viz. Divine graces, and exemplary practice. The presence and perfume of their power, and piety should be of Efficacy to kill the Canker-worms that blast us: and to chase away, or put to flight those Serpents which would destroy us.  
If our Nobility, Gentry, and men of Eminency were such, their good names should flourish like the Palm, and spread abroad like the fruitful Vines and Figtrees: Then we the underwood of the same Garden of God should Digna Cedro canere, record and sing the praises of those Cedars which God hath planted, Psalm 80.10. & 104.16. Whilst they do resemble the Tree, Dan. 4.10, 11, 12, 20, 21. which was so strong, tall, fair and fruitful, for all: So such, whose root is piety, body prudence, branches power, and fruit is justice, mercy, and every good work: For such men, we bless the God of heaven, and say, Arbour honoretur, cujus nos umbra tuetur. And when such men shall die like men, Psalms 82.6, 7. Yet by the seat of Water (viz. Of divine Grace by Christ, and the Virtue of his Resurrection) they shall bud, Job 14.7, 8, 9 Rise again, etc. and sing in eternal glory, Isa. 26.19.  
☞ E contra, For the Nobility and Gentry of a Nation to be like those of Israel.  
1. It will but entitle them to be Rulers of Sodom, Princes and people of Gomorrah, Isa. 1.10.  
2. It will entail them, and bind them over to destruction and ruin, Isa. 9.13▪ 14, 15, etc. This may be a warning to all wicked great men.  
And thus much for the first branch of this Use to great men.  
II. Now the second branch of this Use of Exhortation, is To all men; For all men ought to labour for this increase and proficiency: which that they may the better do, they must take a like course with themselves, as Arborists and Florists use to do with their Orchards and Gardens, the trees and Flowers which they would have to thrive and prosper, They must prune off, and weed out, such superfluities, as hinder them, provide such means, and helps as may further their growth and flourishing.  
For the first of these, the weeds and superfluous branches which this Orchard and Garden should be quit of, for sooth Church is called, Cant. 4.12, 13. and frequently, That the choice fruits and flowers of the same may prosper, are idleness or neglect of the means of growth or proficiency.  
Neglect the Fire, and it will go out of itself, or the Scholar or Pupil his Masters Readins, and his growth in learning will soon be at a stand. Let the Child or any other person neglect his food; or mark any man that doth neglect his necessary business, and observe what increase and abounding will ensue: observe the sluggards field, Prov. 24.30, 31. Or suppose the Trees Root should refuse to fetch in sap, or the branches to receive it, they are dead, off with them. Our Ears are as the Root, our actions are the branches of these Trees of the Garden of God.  
If we refuse to hearken to Council, and receive advice, or having received, (like dead branches) if we do not act and express the same in our fruit, we are dead.  
7. In a word, Do but neglect the Orchard, Garden or Field, and see what will become of it, if all do not run to ruin, etc. How many with us had need to prune off this dead branch of Idlenefs and Neglect! Sure multitudes are guilty of of it; Ergo, We have the more need to fall to this work speedily, which that you may the better effect, shall I lend you a weeding or pruning hook to fetch off these superfluous branches as you meet with them; Then for this first dead branch of Idleness, let industry and diligence be the pruning hook to take off this: For this will look out far and near (as the living roots of trees do) to fetch in sap to supply the soul: It's the souls purveyor to fetch in provisions of all sorts. This Enriches a man both in his outward, and in his inward estate, Prov. 10.4. & 13.4. His wealth increaseth, and his soul shall be made fat. In the bodily condition, a man may be fed with the choicest food, and possibly may be supplied with all the Viands and Delicates imaginable, and yet be neither strengthened nor fatted in body by them: For the blessing of God may be wanting in these cases; And man liveth not by bread only, etc. Mat. 4.4. But for such as seek first the kingdom of God, etc. Mat. 6.33. and labour with diligence for the heavenly food: The blessing of God is never wanting to such, but that they shall grow and increase, be strengthened and fatted, as calves of the stall, Mal. 4.2. viz. In the graces of Regeneration and Sanctification, tending to salvation; See Psalm 63.5. Isa. 25.6. Jer. 31.14. Ezek. 34.14.  
2. Pride and Self-conceteitedness, an Opinion of our own worth and sufficiency. The fresh man that thinks himself as wise and learned as his Tutor, and the Artist as expert as his Teacher, the raw servant, as his Master and Mistress, wanting no direction of either, and the Soldier as wise as his Commanders. Solomon will tell you, Prov. 26.12.  
1. These are like those Pharisees, who said, We see, i. e. We know enough; For they had a great opinion of their own knowledge and sanctity, Ergo, They scorned to learn, or to be taught by any, John 9.24, 40, 41.  
2. Or like those holy Laodiceans, that thought they had need of nothing, Revel. 3.17. when they wanted all things: and sure, such as think themselves wise or learned, healthy or wealthy enough, etc. will never take much care for either Reparation or Increase. Therefore the Apostle tells us, that not many wisemen, or mighty; but God hath chosen the foolish and weak, and base things, etc. 1 Cor. 1.26, 27, 28, 29, i.e. Such as know, and Esteem themselves to be such, as they stand before God, without any worth, merit, strength or Virtue, as Paul did, 1 Cor. 3.5. Who is Paul? and and therefore low in their own eyes, such are chosen of God.  
Thus we see, that this Self-conceitedness is a Rank levy Branch without Fruit, and such will hinder the tree from ever bearing any: therefore off with them and spare them not. Now the best pruning-hook to fetch off this Branch is Humility, to be low and base in our own sight, as David was, 2 Sam. 6.22. This is 1. A Cabinet full of Excellent Pearls: 2. A valley of Grace, which makes a soul like a watered Garden, a fruitful Meadow bespangled with Beauties: yea like a Field which the Lord hath blessed; or the Trees by him planted, which are ever fruitful, fat and flourishing, Psal. 92.12, 13, 14. Jer. 31.12. Esay 58.11. Gen. 27.27.  
3. Worldliness. This is the next superfluous Branch to be cut off, when our hearts are too much set upon this World, The World (you know) is threefold: 1, The old World which perished by Water, 2 Pet. 3.6. 2. The present World in which we do now live, which is evil, 2 Tim. 4.10. And passeth away, 1 John 2.17. 3. The World to come, Luke 18.30, etc. where is Life everlasting. It were well if we did mind this last World more than we do. It is then the present World, and the things thereof which I speak of: And by worldliness or earthly mindedness, I mean, setting our hearts on these things below. Principally and in the first place, as Esau and the Prodigal. Unconscionably, as Ahab and the unjust Steward did. Inordinately and impatiently, as Rachel and the Horseleech: Insatiably as the grave barren womb, the Earth, and the Fire, Prov. 30.15, 16. Securely and voluptuously relying upon the World, as they did, Luke 12.16, etc. This minding of the world and affecting it too much, is a Bait which shows the best, but hides the worst from us. A beam in our eyes, that we cannot see what is best for us. A Thorn in our Feet, that we cannot walk for strength. A Canker in our mouths, that we cannot eat the best Food. A Snare to our Souls that prevents all our chief good.  
Ap. This hinders our growth extremely, when we so set our hearts upon these sublunary things, which we are apt to do: Mark the Caution, Psalm 62.10. Trust not in oppression, etc. If riches increase, set not your hearts upon them. This made some err from the faith. 1 Tim. 6.9, 10. The Love of money, etc. And Demas to forsake the Apostle, 2 Tim. 4.10.  
☞ These are weeds & Brambles indeed, which must be cut off and rooted up: Which the better to effect and do; The best Instrument that I can supply you now with, is Heavenly mindedness: Take the Apostles Counsel. Col. 3.1, 2. Seek the things above, and set your affections on them. The Apostle useth two words of great weight, and emphatical signification:  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Seek, Ad totius hominis vires refertur, etc. Zanchius. A man must put forth his whole strength after these things, as the Apostle did labour and strive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Decertans, striving as a man would do for his life, Col, 1.29. For these, as ambitious, studious, poor, impertinent men do for what they like, Honour, Learning, etc. Not so for earthly things  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Set your affections, Ad totum mentem refertur, The whole soul with all the powers thereof, must act this way; and the word importeth, To mind, and regard, to love, and care for those things most which are above and heavenly: And those things are, The blessed Trinity, God the Father, his only Son Jesus Christ, and the holy Spirit of God, blessed for ever and ever, and also all the fruits, graces and blessings which proceed from the Father, from Christ, and his holy Spirit, and are poured out upon, and performed to us, both here and hereafter: in this, and in the life to come. Such are the means of salvation, the Graces and the privileges of Saints, all tending to the final perfection and glory of a Christian in heaven; all are from above.  
In a word, Holiness and Happiness are above in the presence of Christ. If we were acquainted with, and our hearts set upon these things above, we should soon set a right price upon all earthtly things, and look upon all sublunary comforts, as base and brittle in their own nature, and in comparison of other things, and unable and insufficient to stead us at our need, because they cannot fill the heart, and satisfy the desire. Eccles. 1.8. Isa. 55.2. Why do ye, etc. Nor lengthen life. Psalm 49.6. No ransom to live ever. Prevent God's Judgement, Zeph. 1.17, 18. Ezek. 7.17, 18, 19 Nor comfort a distressed conscience, Dan. 5.6. Nor purchase good to the soul, Micah 6.6, 7, 8. Heb. 10.4. Not Bulls and Goats. 1 Pet. 1.18, 19 Not gold or silver, etc. Nor can they extend themselves, nor continue with us to eternity, but all bid farewell at the deathbed, Psal. 49.17. Vanish like a dream, Isa. 29.8. And pass away, 1 Cor. 7.31.  
Were these and the like things rightly considered and practised, it would soon cure us of our earthly-mindedness, and stock up by the roots these weeds and brambles, which do so hinder the growth of better fruit.  
4. The custom and allowance of smaller sins in the world's account, at least, such are lying, petty oaths, fleshly lust: This is like the ill diet of some young people, which eat (Oatmeal, and other) odd things, till they overthrew their health. Or like the small flies that blast the flourishing Boughs of the fairest trees, and will destroy the trees at length, though not so soon as a Thunderbolt or an Ax.  
Ap. These must be smothered and killed, or they will spoil all: They war and fight against the soul, 1 Pet. 2.11. to destroy it, even as those do against the health and life of people and trees: And a small leak in a Ship may sink it, a Needle or Bodkin may kill a man, as well as a great Cannon-Bullet, or any other Weapon of War and Violence.  
I have read how the greatest Beasts, Fishes and Serpents are annoyed with things, the Elephant, Whales, etc.  
For the cure of this Annoyance to the choicest plants, I can prescribe you no better means or remedy, than the Conscience of all, even the smallest duties which God hath commanded, Judgement and Mercy, etc. must be done, yet Mint, anise and Cummin must be tithed, Mat. 23.23. The Conscience of Duty will expel the custom of sin. Acquaintance and intercourse with God by duty, will exclude the allowance of any iniquity.  
5. Evil Company and bad society is a great hindrance; These are like Ash-trees in an Orchard, or Coleworths among the Vines, or Weeds and Brambles in the Garden or Cornfield.  
This is certain, that neither Orchard nor Vineyard, nor Field or Garden can ever prosper, if they be so attended. These are such under-brances, such Suckers at the Tree-root, that they quite spoil the growth and stature, the flourishing and fruitfulness of the Trees amongst which they are permitted and suffered to grow: Such Society as this doth always leave an evil blast behind them among the Trees of the Garden of God, i. e. Good men: for that it will be conjectured, and much suspected, whether they be not of the same quality with these unworthy weeds, or at least, in danger to be wrought upon to be for their guide and practise etc. This is no small hurt. The only remedy which I can prescribe for this malady, is Good fociety: This doth, as it were, Transform a man into another shape: it doth possess him with those Notions which do prevalently persuade him into another practice; In which being habituted by continuance, he is well armed and fortified against all Opposites, whether they be companions or temptations which do invite him to a contrary course of practice. The words of the wise remain with him, as nails fastened in the building, Eccles. 12.11. To hold him steadfast from swarving upon any occasion.  
Thus much be spoken of this first particular, viz. The removal, or the pruning off and weeding out such superstuities as hinder these plants.  
2. The next thing to be done, is to direct you to some such means and helps as may further the proficiency, the growth and flourishing of these plants in the garden of God. If you inquire how that may be done, I answer, By gaining, and making good use of these things, The Spirit of God, the Vinedressers pains, the means and opportunities, exercise and good society, all which do much conduce hereto. Make sure of a principle of life in these plants, without which there can be no growth, each plant must have a life in it, each man a soul, and each soul must have the spirit of God in it, else all are dead, and nothing can be expected from them. This Spirit of God is a principle of life; gain this. Things grow and flourish according to the strength of life in them: And as the Soul makes the body strong and active, so doth the Spirit of God make our souls, 2 Cor. 3.17, 18. Where the spirit of the Lord is, there is liberty from the burdens and pressures which hinder proficiency, viz. the Law in the curse of it, and sin in the power of it, etc. But not at all to vice and licentiousness.  
This Spirit is of such efficacy, that it doth transform them that have it, into the same likeness or likeness of Christ, and of his Spirit, that as silver set against the Sun becomes radiant, and sendeth forth beams: And Moses face shone by conversing with God, Exod 34.30. So will it be here: Here will be light and lustre, a progress from grace to grace, and from glory to glory, 2 Cor. 3.18.  
I. This Spirit insuseth life into every part and power of the Soul: And as the Soul is in every part, the blood is transmitted into every vein, and sap into every branch.  
Ap. So this Spirit doth immit and put in life and vigour, and sap into every limb and branch, and so makes the Tree to live: this lays a good foundation, and reareth the house, which before was not: this Spirit of God doth thus begin this work. And as this Spirit of God thus infuseth life, and lays the foundation, etc. and gins these trees and buildings, so,  
II. It supplies these trees with necessaries, and makes each tree to flourish and increase in stature and fruitfulness. It furnisheth the house also, being built, and becautifies every room; Else when would this plant and house be useful, all would be but empty, naked and bare, without this Addition: But this Spirit puts on new Habits and Qualities in a person, which answers the most exquisite Beauty of the choicest plants, and the richest Furniture of most sumptuous Buildings.  
III. This Spirit giveth power to the soul to make use of all it hath: the Tree in Winter, and the man asleep have habits, but not the use of them: and an unskilful man may have an instrument of Music, or for work, but cannot use it, so is it with him that wants the Spirit of God; He hath a Soul and Body, the powers of the one, and parts of the other: He may be a man of great Abilities for Learning, Memory, Elocution, and other natural and acquired Excelcies, but he can make use of none of all these to any purpose, but to his own ruin and destruction, till he be endued with this life from above, this good Spirit, whilst he that hath it, hath knowledge and power to make use of all to the best Ends and purposes.  
iv This Spirit giveth Essicacy to all the means of growth and proficiency; a man may use industry about his plants, but he cannot give Efficacy, nor impart the desired Effect This makes the Word to be a word of grace to us, which is able to build us up, and to give us an Inheritance among them that are sanctified, Acts 20.32. And it enliveneth our prayers with sighs & groans which do pierce the Heavens, and enter into the Ears of the Lord Almighty.  
Quest. Now if you inquire further, how this Spirit may be gotten and obtained; and being gotten, how it may be kept & continued withus'? I answer, 1. Wait. 2. Pray. 3. Obey.  
1. Wait for the Spirit of God in the preaching of the Word; Mark that, Acts 10.44. While Peter yet spoke (preaching the Word) the holy Ghost fell on all the hearers to their conversion, & salvation. This was an happy Sermon, and they were happy Hearers; Who knows when the Spirit of God like that good Angel, John 5. will descend, and so trouble (or work upon) these Water; of his Word, as to make it alike effectual to heal our Souls, to convert, cure, comfort and strengthem us. Those persons, Gal. 3.2, 5. Received the Spirit by the hearing of Faith preached.  
2. Pray for the Spirit. If we once have but a taste of the Spirit, we shall desire and pray for more, for a greater measure of it then we had before: as Solomon did for Wisdom, 1 Kings 3.5, 9 He prays for an understanding (or hearing) heart, to discern between good and bad in Judgement. Mark this: that wisdom increaseth by hearing; A hearing Heart is very like to become a wise and underderstanding heart; and as Elisha did for Elijah's Spirit, 2 Kings 2.9. He prays for a double portion of Elijah's Spirit: and you know how they sped, for both Solomon and Elisha had their desire to the full: their prayers granted with interest. Prayer opens God's Cabinet, for thyself, thy Friends, and others.  
To close this particular, mark the practice, precept, promises, and Comparisons used by our Saviour, Luke 11.1. to 14. He himself prays, v. 1. Nevertheless, that he was so good, so excellent, that all fullness of the Spirit (yea of the Godhead) dwelled in him, Col. 1.19. etc. He teacheth his Disciples how to pray, and prescribes them a Form of prayer to help them in the Duty, v. 2.3, 4. He presseth importunity in prayer, by the comparison of the importunate Friend for Bread at Midnight, who obtained because of his importunity, v. 5, 7, 7, 8. He promiseth success to importunate Suitors, v. 9, 10, 13. To the former comparison of the importunate Friend, he now addeth another comparison from the natural affection of Parents to their Children, v. 11.12, 13. which he applieth with a gracious promise in the end. In both which Comparisons there is a strong Argument, from the worse to the better; from the weaker to the stronger: For if the unwilling Friend, will give for importunities sake; And if Parents, that are (often) wicked, as well as weak and poor, will give good gifts to their Children: How much more will God who is so willing, Esay 65.24. who is so great, so good, so rich, powerful and gracious (as cannot be expressed) give good things; yea, and that most excellent gift of all, even the holy Spirit to them that ask him, as v. 13. This is a great Encouragement: And thus much for this second Direction to gain the Spirit, viz. Prayer.  
3. And lastly, Obey the Spirit in the Motions and Excitements of it. This is the good voice behind us: saying, This is the way, walk ye in it, etc. Esay 30.20, 21. The Spirit doth this by the Word and faithful Teachers; and this is a special means to keep the Spirit, once gained, and to continue the Spirit of God with you.  
☞ Take special care that you neither resist, nor grieve, nor quench the Spirit: Of which see Esay 63.10. Acts 7.51. Eph. 4.30. 1 Thess. 5.19. The Spirit of God in Scripture, is put for either the person, the gifts and gracious Endowments, and the Motions of the Spirit: these Scriptures cited, do extend to all the three. Only note, that the Gifts are of three sorts, tending to particular Callings: as in Saul, 1 Sam. 10.6, etc. A Spirit for Government, which was lost after a while. General graces tending to sànctification, such as Faith in some kind; Remorse for sin; And joy in the Gospel in some measure; Also a taste of the good Word of God, Heb. 6.4, 5.  
Ap. But of all these, Hymeneus and Alezander made shipwreck, 1 Tim. 1.19, 20. Such (like the Corn sown upon the Rock, Luke 8.6, 13) may make a show for a time, but in time of Temptation fall away, Cain, Judas and Herod, etc. did look a litlle this way, and many others, but all came to nothing suddenly. There is the Root and Habits of heavenly graces, which are in the godly: and these cannot be lost, the Gates of Hell cannot prevail against them, Mat. 16.18. to overthrow them,  
Ap. Now to apply these Gifts qualifying to particular Employments: as it was in Saul, 1 Sam. 10.6, etc. may be lost. So also the gifts disposing to Sanctification, may be as in Hymeneus and Alexander before-namd. And for the best gifts, the exercise of them may be intermitted: as in David, about Vriah. As Sense and Reason are in sleep and passion, the heat and fervour of Gifts may be abated in some measure: as in Ephesus, Revel. 2.4. Suggestions and particular motions of the Spirit may be repelled. And thus: although habitus non amittitur, Yet Actus intermittitur, & gradus remittitur, as it befalls too often to the dear servants of God. Therefore to keep our spiritual gifts in Life and Vigour: the means are 1. Exercise and Employment; 2. Good conscience and holy Obedience, 1 Tim. 1.19.3. Humility, that conservatrix virtutum, Bern. 4. The use of holy Assemblies, Heb. 10.25. Neglect no means sanctified to work Establishment. These things understood, you may easily perceive what it is to grieve, resist, or quench the Spirit, viz.  
1. Grieving and vexing the holy Spirit, Eph. 4.30. Esay 63.10. doth specially refer to the person of the Spirit, to the holy Ghost, the third person in the blessed Trinity; Not as if he could grieve, etc. as we do, but it is so spoken (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to our understanding as weak men, that we may know how much it is against him, when we by our obstinacy and stubbornness, our manifold sins and rebellious, do enforce him to withdraw himself and comforts from us, as Ps. 51.12. Restore doth intimate, and to make us feel the fruits of his anger, as a Father doth with grief behold those evils in his Children, for which he must needs (though unwillingly) correct them instead of embracing them. Thus the Spirit is grieved by our sins and Misdemeanours.  
2. Resisting the holy Spirit (as it is charged upon them, Acts 7.51. doth specially refer to the Motions of the Spirit: which motions and suggestions, whether secretly or openly by the Word of God, his Messengers or otherwise, are obstinately resisted and withstood by wicked and ungodly men: and too often (in some things) by the dear Children of God.  
3. Quenching the Spiit, doth specially refer to the Gifts of the holy Spirit; which are as Fire to give Light to our Understanding, heat and fervour to our Affections.  
☜. This sire must not be quenched, but maintained as the Fire of the Altar, which was never to go out, Levit. 6.12, 13. neither by violence put out, nor by Negligence; We must not stop, restrain, or abate of these gifts and motions, of the Use and Degrees, or fervour of any of them, lest they be lost, intermitted, or impaired, and ourselves undone; But we must stir them up by all good means ordained to that end; as 2 Tim. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Paul advised Timothy, neglect the Fire, and it will go out of itself, the Fuel must be put up together to keep the Fire burning. Let us take heed that we neither stop the Motions of the Spirit in ourselves, nor restrain the gifts thereof in others; But rather let us use all good means, that this Fire of the Spirit may always be kept burning in us with Zeal for the honour and glory of God, till we all appear before, and shine in his presence, being clothed with his Eternal and everlasting Glory. And thus much for the first and principal means of growth and proficiency of increasing and abounding in good, viz. the gaining and keeping of the Spirit, the Principle of Life.  
Quest. Only thus much more, If any shall ask, how the Motions of God's Spirit, may be distinguished from diabolical delusions.  
Answ. I answer, 1. By way of concession; It is true, that Satanical suggestions are oft subtly contrived and cunningly coloured: For Satan can transform himself into an Angel of Light, and that lying spirit dares sometimes to counterfeit the Spirit of Truth, 2 Cor. 11.14.  
☞ Scarce ever was Heretic so impudent, but pretended guidance by the Spirit of God. So Anabaptists and others, though they despise Authority, and Vilify all Ordinances, yet pretend to Instincts and Revelations from the Spirit of God. So did Montanus of old for his damned Errors of Whoredom, Incest, etc. for he affirmed himself to be the holy Spirit.  
But for distinction betwixt these suggestions: I answer, To the Law and Testimony, Esay 8.20. let that be your Rule, if they speak not according to it, etc. see Deut. 13.1, 2, 3. of lying Wonders: all must be suitable with the Word; Expect not extraordinary Inspiration, that is ceased, God deals not now as formerly, but by his Word, Revel. 22.11. which must not be added to, or impaired, but carefully observed by us. If the suggestions be to any evil thing in the whole kind, or by circumstance, it is no divine motion, but either a concupiscential fantasy, James 1.14. Or a diabolical delusion, as it was in Judas, Joh. 13.2. If any motions lead us beyond our Callings, or measure of Gifts, be we jealous of them: our Rule is to be wise to sobriety, Rom. 12.6. and not to meddle with things too high, Psalm 131.1: Korah must not murmur at Moses, Nor Vrriah usurp the Priest's Office: the work of the Ministry is a glorious Employment.  
Ap. Excitements to that Function without Gifts, are but suggestions of pride, vainglory, ambition. And thus much for the resolution of this Question.  
Use: Let me add a word of Application useful for us.  
1. How sad is the condition of Revolters from the grace of God, who having had some sight or taste of the blessed Estate of the Children of God, as Balaam had, Numb. 24. do either for fear, or love of the World with Demas, or the Enjoyment of sinful pleasures, with those, 1 Tim, 5.6, 11, 13. or the dread of Affliction: Yet they do carelessly grieve, & willingly neglect, or do violently resist, or wilfully extinguish the blessed motions and worthy Gifts of God's Spirit in them, yea and the holy Spirit himself; their danger is great, see Heb. 6.6, etc. and their latter end will be worse than the beginning, 2 Pet. 2.20.  
2. Few there be (at least with us) but hear the good Voice behind them: saying, This is the way, walk in it: but how few regard it? The usual end of such men is, that their hearts grow more obdurate, their lives more brutish & abominable, or Agonies of conscience arise which punish them with everlasting despair.  
3. Let our men that think so little preaching will serve turn, and that we may abate of a nimium of devotion, look to these things. Ds Slater on 1 Thes. 5.19. Indeed Papists may well abate of their Nimium of Devotions, till they come to that which God hath required of them, as Esay 1.12. & then upon the point, they must, almost abate all, either for matter or Manner, upon one respect or other, as they have strangely changed holy duties, and divine Services, in holy and spiritual worship.  
Use of Consolation: Yet let no weak Christian take offence at this, as if every suppressing of a good motion, or abatement of the Spirits fervour, or interruption of his sensible operation in us, should cast us into an irrecoverable condition; No, God forbidden, but the sin is fearful and uncomfortable. Yet, let the weak Christian observe his first declinings, and repair speedily, than all will be well: the Apostle speaks only of a total final loss, both of the Exercise & Gifts of the holy Ghost, which only befalls the wicked that are Reprobates and Castaways. Thus much be spoken of the first means of promoting this growth, increase, and abounding in good works.  
2. The next means is, let God's Husbandmen, the Vinedressers and Keepers of his Orchard and Garden, look well to their Office, that the Trees under their custody, may be called trees of Righteousness, the planting of the Lord, that he may be glorified, Esay 61.3. the Master will inquire of his Husbandmen, how the fruits prosper, and will expect to receive of them in their feason, as Mat. 21.33. to 42. If the servants thus entrusted, and liberally rewarded for their pains, shall transmit this Trust to some poor Hireling for some small trifle, who will neglect the Vineyard, Garden or Orchard and let all run to ruin, will the Master take it well? Yet God hath too many such Labourers in his Vineyard, pluralists & non-resident, who transmit their trust to poor Curates that spoil all. But let poor Hirelings be removed, and then let these Nursing-fathers' discharge their duty as they ought, and you will find that this is the way to make the plants prosper, the children thrive, and come on am●in to perfection. Now these Nursing-fathers' are 1. Magistrares. 2. Ministers. Magistrates, see Esay 49.23. King's shall be Nursing-fathers', &c. 2. Ministers; so was the Apostle, he feeds with Milk or Meat as they were able to bear it, 1 Cor. 3.2, etc. So Heb. 5.12, 13, 14. You have need that one teach you the first principles, etc. Like children, they were to be taught, olearn their letters, and to spell, before they could read perfectly, and to feed on Milk, before they could digest strong Meat, which might shame them for their great negligence, that had time and means enough to have been Teachers:  
☞ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. saith Clem. Alexandrinus; I have Catechised you in Christ with suitable food, as Milk is for children, etc. To which practice of the Apostle, do St. Ambrose and Chrisostome allude, in descanting upon the Miracle wrought at his Martyrdom; for when he was beheaded, the Ancients do affirm (Lac pro sanguine manasse) That Milk issued forth instead of Blood.  
Ap. However, Preachers are to condescend to the capacity of the Hearers, and to feed them with sincere Milk, that they may grow thereby, 1 Pet. 2.2.  
2. Every Christian Church and Commonwealth is God's Vineyard, Orchard, Garden, Field, etc. Magistrates and Ministers with the Sword & Word of God, his Authority and Doctrine do dress it, & defend it, as Adam did Paradise, Gen. 2.15. from the force and fraud of Tyrants, as Constantine, and many other Renowned Emperors & Kings have done; From the Errors and Delusions of Heretics, &c, as Athanasius, Epiphanius, and other Renowned Worthies have done in their times.  
3. The Magistrate sometimes proceeds to Amputation, and cuts off with the Sword immedicabilia vulnera; He prunes the Orchard of superfluities, and weeds the Cornfields, and this is his proper work.  
4. The Minister, his work is to blow up the fallow ground of men's hearts and prepare them: then to sow good seed, and prevent the growing of weeds, by injecting principles of Grace, and sowing the good seed of sound Doctrine and heavenly things, John 3.12. This being done, who knows but a good Crop of good Fruit may ensue? The Minister must be indefatigable, like Solomon's Seedsman, Eccl. 11.6. In the morning sow thy seed, and in the evening withhold not thy hand, for thou knowest not whether shall prosper, etc. When the Word of God is to us Line upon Line, Precept upon Precept, here a little and there a little: as Esay 28.10, 13. Sure, than some Lines may take right upon us, and some Precepts reach us.  
Use. Then how prayerful should we be for those in Authority: as 1 Tim. 2.1, 2, 3. The Apostle exhorteth, that first, etc. And so likewise for the Ministry, see 1 Thess. 5.25. and 2 Thess. 3.1, 2. Brethren, pray for us (Bis) that the word of the Lord may have free course and be glorified, etc. and we may be delivered from unreasonable and wicked men, yea pray for them and obey them, for they watch for your Souls: as both are conjoined, Heb. 13.17, 18, 19 that they may give account with joy, etc.  
2. How wise and heedful, how circumspect and careful, etc. should all people be in the choice of all public Officers and trusties, whether for Church or State, etc. that Grace may be advanced, and that public Officers (if they be as they should be) are so useful thereunto, and all Bishops (and Presbyters) be, in the Admission of Ministers to be over the Churches for Edification: as 2 Cor. 10.8, etc. Ergo, as 1 Tim. 5.22. The charge is, Lay hands suddenly on no man, etc.  
2. And how thankful and contentful should we be, when we have those that be good, and faithful over us both in the Magistracy and Ministry  
Whee Mordecai was mighty, (who was an excellent Magistrate) how well was it with the Jews! See his greatness and dignity, his authority, popularity and industry, Ester 10.2, 3. E Contra, when Haman was high, how ill was it with the Jews, till he was hanged, Esth. 7.10. For as Psalm 12.8. The wicked, etc. When Jehojadah was Priest, how well was it with Prince and people, 2 King. 12.2. And how ill when he was gon●, 2 Cron. 24.25. ad finem cap. So it is in all ages, Prov. 29.2. When the righteous are in authority, the people rejoice, etc. Thus much be spoken of this second means of proficiency, viz. The pains and labour of God's Husbandmen, Vinedressers, etc.  
III. Now the next means of prosiciency and increase, &c, is, Let all use diligence in the use of God's Ordinances, and observing their opportunities with all such helps as God hath afforded to this end. Now for the first.  
1. The Scholar that attends diligently his Masters or Tutors Readins and Directions, is like to profit to good purpose.  
2. So is the Artificer, or any other Learner in any lawful or useful Trade or Mystery, Art or Science whatsoever. 3. And so is the Christian that doth attend the means of this growth in Christianity with diligence, affection and delight. For this you have a most remarkable example, a precedent scarce parralleled in the whole Scripture in all particulars. Nehem. 8. per totum; For if you consider the particulars, viz. 1. The Assembly, the Generality, and Unanimity of it, with their desire and request to Ezra the Scribe, as one man, vers. 1.2. 2. Place, viz. The open street, under no other roof than the sky, vers. 1. 3. Time, viz. Of the Exercise from morning till midday: They spent about about five or six hours in those holy duties, Ver. 2.3. 4. Attention of the people, the ears of the people were to it, Vers. 3. Like them to our Saviour. Luke 1948. Execremato, They hanged on him. 5. Order and Decency, Ezra in the Pulp it above the people, for their better conveniency in hearing, Mark vers. 4, 5.6. Gesture, both of Preacher and people, all stood up to prevent drowsiness, and to promote true devotion and attention, ver. 4, 5.7. Acclamatious and joint actions of the people with the Preacher in their Amens, lifting up Hands, Bowing Heads, worshipping the Lord with heads to the ground; good expressions of deep devotion, and of persons truly devout, as these were, vers. 6. A good warrant for devout Gestures in the worship of God, but not at all for superstitious gestures to Frames, and Forms and Fictions, etc. And indeed both Jewish devotion and Popish superstition do condemn our want of reverence. 8. Continuance and stay of the people there, (though it was in the open street under no other roof than the sky, vers. 1.) till all was done; For they stood in their place, as unwearied till the end Our people hardly would do so; For we are too soon weary of any good works, vers. 7.9. The Priests did their work faithfully, For they did read the Law distinctly, expounded it clearly, and applied it faithfully, which are the three main parts of preaching, vers. 8. And the people received the word affectionately, as appears in their sorrow, They wept passionately, and grieved mournfully for their sins against the Law & Judgement of God threatened thereupon, as Josiah did, 2 King. 22.11, 19 But our hearts are as hard, and dry as the flint, v. 9 in their Joy, which the Priests exhorted, and the very day invited them to it, being consecrated for a Festival, and a day of rejoicing, and which they performed accordingly, because they understood the Law read unto them. Let us do so, ver. 10, 11, 12. Charity, for they did send portions, and relieved others, as they were exhorted, vers. 10. Do we do so? vers. 12. Perseverance, for the chief of the Fathers, etc. went to Ezra the next day when the Feast was ended, (For the Feasts of Trumpets lasted but one day, Numb. 29.1.) to be further informed in sundry points, and that they might the better resolve the doubts of others. It were well if we would do so, vers. 13. Obedience, for they presently set up the practice of what they had been taught and learned; And this they did in keeping the feast of Tabernacles, vers. 14. ad finem cap. and this is all that we desire of our Hearers, To do, as taught. And thus let us be diligent in making use of all good means according to this re-renowned and unparalle'led example of the Jews, and not like them that live above, or below Ordinances, etc. But such as live beside their food, are like enough to famish and perish.  
To the use of means, be sure to observe your opportunities of Grace, as Merchants, Mariners, Tradesmen, Husbandmen, Shepherds, Fishermen, etc. All do in their several affairs and occasions in the world.  
Ap. So do you in this heavenly affair, as God doth offer you more means, and afford you many precious opportunities which others have not: Be sure you improve the same to your further increase, and abounding in good fruits.  
Thus much be spoken of this third help to proficiency, viz. To make good use of God's Ordinances, and our own opportunities.  
The next means or help of growth and strength to abound, is Exercise; This must be thus, viz. As proficiency comes on, be sure to make use of your graces and abilities; As the Scholar that hath learned his Grammar Rules, and is well versed in them, will try how he can make Latin suitable to the same: And the Logician that hath well learned his Logic Rules, etc. will be disputing, and try how he can frame an Argument, as well knowing the Rule, Frustra fit potentia, quae non reducitur in actum, Ability not acted, is little worth. So the young Scribe, Scribendo discit scribere; the more he writes; the better and more easily he may write. Yea Labourers and Travellers are better fitted for their Business and Journeys, by use and exercise.  
And to encourage us hereto, our Saviour hath given a gracious promise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omni habenti, (& utenti) dabitur, Mat. 25.29. And therefore gives us a charge in each employment in the use of our graces and abilities, Luke 19.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Negotiamini, Occupy, employ or make use of these Talents till I come. To this end the Apostle bids Timothy, 2 Tim. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Resuscitare, To stir up, to renew, and set in former strength the gift of God which was in him: So should we; That we may counsel and comfort others, as we ourselves have been of God, 2 Cor. 1.4. as the Apostle did in time of his Troubles: And the more we do in this kind to others, the more ability we have to do so still: He that faithfully useth the graces of God, shall have them increased; whereas in other things, The more we spend, the less we have, till all be gone. Money, and Goods, and Lands, and great Estates may soon be spent by use or gift, liberality or prodigality, bounty or magnificence, etc. But here it is otherwise: The more free and liberral any man is of his Graces in a right use of them, The more his stock increases, and the richer he is in a spiritual endowment, the more he gives, the more he gains; till he be filled, brimful, with the fullness of God in everlasting glory.  
Thus much of the fourth help to proficiency, viz. Exercisese.  
5. The last help to proficiency, is guod society; make use of it; for a man either is, or is like to be such an one as his Companions are. A man is much bettered or worsed by company: For the words of the wise are as nails and goads, Eccles. And do minister grace to the hearers, Ephesians. c. 4.29.  
E Contra, the language of evil company is like an open Sepulchre, and the poison of Asps, full of filthiness and deadly poison, so is the discourse of such, full of blasphemies against God, of Reproaches, and railing at men (not of their mind) and as contagiously infectious, as the poison of Alps; For which there is no remedy but cutting of, Rom. 3.13. So here, the only remedy is cutting off such company from us, or such dangerous tongues in our Saviour's sense, Mat. 18.8. least being incurably infected, we perishby the poison of it. Naturalists observe, That the Stag (or Hart) and the Serpent, the Wolves and Sheep cannot agree, and Vines and Coleworths can never grow together: and so it is with good men, when mixed with ill company, there can be no agreement: e contra, Vines and Olives, the Figtree and Rue, or Herbgrace planted at his root, yea Lilies and Roses are much the more fragrant, if Garlic be planted by them: so wise and hot Christians will do. And the Lizard loves a man so well, that he preserves him from the Serpent: so will a good companion do. Bad acquaintance cannot be avoided; But bad Familiars may: Let this be our practice, and prosper: vid. Keck. 1. Tom. p. 1388. etc. Magir. p. 206, 207.  
From this last particular in this verse: you have heard the main end of all our preaching and your learning, viz. That increasing in grace, and abounding in good works, is a Christians excellency as well as it is his duty. This point hath been proved and confirmed to you at large: The Uses were of Lamentation, Reproof, Exhortation; Examination, and Consolation. The three first of these are dispatched already; The two last remains, so that I am now upon the fourth, viz. Of Examination.  
Use 4. The fourth Use is of Examination, which puts us upon the Trial, whether we do increase and abound as we ought to do, and for the better effecting of this trial, and our more certainty therein, forasmuch as we are fallen upon the Scripture-allegory, which doth often compare the faithful to the Trees of the garden of God, as the Vires, Palms and Cedars. etc. let me give you a taste of your trial from some signs which do appear in Trees, whether they do thrive and prosper, or not; which signs do arise from the Root, Body, Bark, Branch, Fruit, and Stature of such Trees.  
1. The Root. The Tree firmly rooted grows amain and prospers. Oh that this were our case; this is that which the Apostle prays for hearty, and persuades to seriously, Ephes. 3.16. to 20. and Col. 2.6, 7. viz. That they may be strengthened, well rooted, and firmly established in the faith, able to comprehend, etc. So were most of the Martyrs and Professors of Jesus in all ages; these could stand in a storm, and abide terrible blasts: Neither Persecuters, nor Seducers could pluck them up by the roots: Such were some of the Churches of Asia, viz. Smyrna, Thyatira and Philadelphia, Rev. 2.8, 18. & 3.7. yet had they Persecutors, Seducers, etc. To try what they could do: This is the drift of the Ministry, Ephes. 4.13, to 17. That we may become perfect men, no more children tossed to and fro, and carried about, etc. But speaking the truth, might grow up in Christ in all things. Now that you may be sure that you are well rooted, look what faith you have, for Faith is a root, which in a well grown Christian is very strong; it sendeth forth its suckers to the Rivers, The waters of life which bring in supply, and do enable us to,  
1. Great obedience, as in Abraham offering up Isaac, Gen. 22. The rich in Faith, are so in good works: This Root yields abundance of good fruit: The poor of this world that are rich in faith, are chosen of God, and Heirs of the kingdom promised by him, Jam. 2.5. The rich in this world that have learned not to be highminded, nor to trust in uncertain riches, but in the living God, etc. And to do good, to be rich in good works: These lay a good foundation for the time to come, that they may lay hold on eternal life, 1 Tim. 6.17, 18, 19 Poor Lazarus, and rich Abraham, both being rich in Faith, do enjoy the same Glory with God, this is a good root, that sends up its branches and fruit as high as heaven; this faith doth perform.  
2. Great Conquests over sin, and great corruptions. The Faith of Miracles could remove Mountains, so can this. For by faith we do resist the Devil, 1 Pet. 5.8, 9 And put him to flight, Jam. 4.7.  
3. To stand against great discouragement as Job 13.15. Though he slay me, yet will I trust in him; and that woman of Canaan, Mat. 15.22, to 29. Who by faith still waited upon Christ, against the discouragement of his not being sent to such, and terming her a Dog.  
4. And in great dangers: A good man shall not be moved for ever nor be afraid of evil tidings, His heart is fixed, etc. Psalm 112.6, 7. And our Saviour adviseth viseth us. John 14.1, 2, 3. Let not your hearts be troubled: Why? Mark their belief in God, believe also in me, and heavenly Mansions are prepared for you, and you shall be with me.  
Thus Faith is a blessed root; the Tree so rooted shall prosper: And concerning this, we all had need to pray with him in the Go pel. Mark 9.24. And that with tears, saying, Lord, I believe, help thou my unbelief: thus Faith is the Christians root, producing Obedience, Courage, Patience and Peserverance.  
2. Body: Look upon the body of a Tree, and Judge of its proficiency, so upon the grace and strength of a Christian. In a tree that is now become Timber, fit to be a Pillar, a principle beam in the building, which was but a Twig etc. In Corn, When sown, and a while after we see little, or nothing; but when it is grown, it is visible and sensible to all, though we saw not how it grew, Mark 4.26. to 30. So it is here. The Saints that lately were but Babes in Christ, 1 Cor. 3.1. 1 Pet. 2.2. are now become strong men that can wrestle with God, as Jacob did, and prevailed, Gen. 32.24.  
Quest. But how was this wrestling?  
Answ. He wept and made supplication unto him; he found him in Bethel, i.e. the House of God, etc. Hos. 12.4, 4, 5. So David also, in the temptation about the prosperity of the wicked must to Bethel, the Sanctuary of God, Ps. 73.17. There he prevailed and understood their end, how soon they came to destruction.  
2. Satan also, and all his powers: for we wrestle not against flesh and blood, but against principalities, against powers, etc.  
3. Afstictions also, which the godly bear, as Samson did the gates of Agazah, Jud. 16.3. which would break the back of a child. Thus by the Body, you may discern the growth of this Tree of Grace.  
3. Bark, which of a thriveable Tree is usually smooth, and not mossy & rugged, as of some other trees which prosper not.  
Ap. So here, look upon the Deportment, the countenance and carriage; the external profession, practice and dealing of the godly, is such, that their profiting doth appear to all, as 1 Tim. 4.15.  
They are not Rugged, and overgrown with evil practices like others, whose lives are spent in lasciviousness, lusts, excess, revel, banquet, and abominable Idolatries; running into all manner of Riot, and speaking evil of the godly, 1 Pet. 4.3, 4. as the Drunkards did of David, Ps. 69.11, 12. Whereas the godly like Daniel and his Companions, Dan. 1.12, 13, 14. have a new complexion of Soul, a smoothness, not of hypocrisy, but of sincerity. New Tongues, Mark 16.17. such as they were not used to: For before they were earthly, Joh. 3.31. he that is of the earth, etc. and worldly, 1 John 4.5. For they of the world, speak of the world, etc. But now it is otherwise with them, they have learned a new Language, for the mouth of the righteous speaketh wisdom, etc. And why? but because the law of his God is in his heart, Ps. 37.30, 31. A good fountain yields a suitable stream, so such an heart; and the good woman openeth her mouth with wisdom, etc. Pro. 31.26. and the Law of kindness (not of scolding, etc.) is in her Tongue. Corrupt communication is changed into that which is good for the use of edifying, that it may minister grace to the Hearers, Eph. 4.29. They have put away, and (as it were) purged out all those evil Qualities mentioned, Col. 3.8. anger, wrath, malice, blasphemy, filthy-communications, lying, and the like; and have put on (as the Elect of God) Bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, Forbearing and Forgiving one another in the case of Quarrel, and above all, exercising charity, which is the bond of perfectness, Col. 3.12, 13, 14.  
4. Branch; The flourishing branches of fruitful Trees, are a shelter and refreshing to many. So is the prosperity of the godly, whether it be external, or internal, if they flourish & prosper outwardly in the World, as well as inwardly & spiritually in the things of God; and if God bless them with abundance of outward things, than they become a shelter to others: as Job 29.12. to 18. to the poor, blind and lame, and men ready to perish: And as the Lord himself, so they also in their proportion, do become strength to the poor and needy, a Refuge from the storm, a shadow from the heat, when the blast of the terrible Ones, is as a storm against the Wall, Isa. 25.4. to shelter it; but that God restrains Wrath, Ps. 76.10. or, as good O badiah to the 100 Prophets, whom he hide by fifty in a Cave, and fed them with bread and water, and that in K. Ahabs' time, when wicked Jezabel sought their destruction, 1 Kings 88.3, 4.  
Ap. Thus these flourishing Trees, if they do abound in inward and spiritual graces, viz. in Faith, Utterance, and in Knowledge, etc. as well as in outward things, like Gajus, 3 John. 2. than you may be sure, they will abound in this Grace also, i.e. in Charity and the Fruits thereof, Bounty, Liberality, etc. 2 Cor. 8.7.  
5. Fruit: Every man will judge of the goodness of a Tree by its Fruit: if the fruit be good, the tree is so also, Mat. 7.16, 17, etc. So these trees in the Garden of God (whom the Apostle calls the servants of God) they have their fruit unto holiness, and the end everlasting life, Rom. 6.2, 2. their words and works are holy: they bring forth good fruit, and shall (be sure) not to lose their reward: no labour is lost in this kind, but shall be richly recompensed. See 1 Cor 15.58. Therefore my beloved, etc. Men do not gather grapes of thorns, and figs of thistles; it is only a good Tree that bringeth forth good Fruit, etc. Mat. 7.16. etc. But when our Vines (the people of God) as they account themselves) are of (or worse then) the Vine of Sodom, or field of Gomorrah; Our grapes of gall, our clusters bitter, our wine the poison of Dragons & cruel venom of Asps, as wickedness is compared, Deut. 32, etc. when we bring forth fruit like that bad Vine Esay 5.1. to 8. such wild grapes as Mishpac for Mishpat, Tzognakah for Tzedakah, a wound instead of judgement, and a Cry instead of Righteousness, as the elegant Evangelical Courtly Prophet phraseth it; when the Lord looks for judgement, behold oppressions; for Righteousness, but behold a Cry; this is a sad and bad return of God's care over us. When our fruit is like those naughty figs, which could not be eaten they were so bad, Jer. 24.2, 3, 8, 9, 10.  
Ap. How then can we account ourselves trees of the Garden of God; and what can we expect but that vengeance & those heavy Judgements threatened, Deut. 32.34, 35. Esay 5.5. Jer. 24.8, etc. viz. that our feet shall slide, and our calamity approach; That we shall be laid waist, our fence removed, and our walls be broken down, our selves exposed to Briers and Thorns, to be eaten up and trodden down by all, being left without Rain, & the husbandry of God, his pruning, etc. denied to us: That we shall be exposed to captivity, to be a Reproach, Taunt, and a curse unto others: and to be punished with the Sword, the famine, and the pestilence, till we be consumed, ut locis citatis. These things have befallen, and the like may upon the like sin, and occasions.  
6. Stature; We judge Trees and other things by their stature, all trees and men, etc. are not of the same dimensions of stature, yet they may have a proportionable perfection suitable to that stature which they are capable of: and that stature is Argument enough of their growth, strength and proficiency: and a little man, a slender Tree, may be very active and fruitful, yet every tree and man must attain to that fullness and perfection of stature allotted him by Nature, and then they are of full growth.  
Ap. So it is with true Christians (the Trees of the Garden of God) all have not the same measure of grace, some have more, some less: as of faith, hope, patience and other perfections, yet all must endeavour to a full growth, unto a perfect man, unto the measure of the stature of the fullness of Christ, Eph. 4.13. Now this fullness of stature, this high measure of growth doth refer to 1. particular persons as members, or 2. the whole Church, as the Body.  
1. For particular persons the members of the Church; you must know that all are not of the same stature, growth and perfection in godliness, some are of one, and others of another dimension. Some are Babes in Christ, weak Christians that must be fed with milk. Others are strong and tall in perfections, who feed upon strong meat, having their senses exercised to discern both good and evil, Heb. 5.12.13, 14. Yet nevertheless this Disparity, all have their growth and measure of grace proportioned for them: though this measure, or stature of a Christian in grace, cannot be stated in this life, because here we can never attain to perfection; the babe hath his fullness, and the strongest his wants: other things attain to their Achme of Nature, the top of perfection. the Christians top-stone is in Heaven, Ergo, whilst we be here, let us be still growing, and learning to abound more and more.  
2. As this stature doth refer to the whole Body of the Church, together: Note, That in Heaven every member shall be filled with perfection of grace and godliness, and the knowledge of our Lord & Saviour Jesus Christ: and then the whole mystical body of Christ shall be completed in Glory, by the addition of every member in perfection. To which end the Ministry is singularly useful to the end of the World, Eph. 4.8, 11, to 17. You do know the point underhand, the confirmation & application of it, the Uses are five: all which are dismissed but the last, which I do now enter upon.  
5. Use is of Consolation; the comfort cannot but be very great, to all that find this growth and strength, this proficiency, and ability in themselves: the measure of this stature in so large a proportion: Each proof and Argument, Instance and Illustration of the point, cannot but fill them with abundant consolation, and joy in the holy Ghost. The very sense and conscience of well-doing is full of Comfort; The experience of a well-grown Christian, of his own danger and deliverance, Conflicts & Conquests, besides the manifold promises of God to them that overcome, that fight the good fight of Faith, and run the Race set before them, that hold out to the end, and are faithful to the Death, Rev. 2.3. Heb. 12.1, 2. Rev. 2.10. These are streams of comfort, that refresh the souls of such with continual comforts that will never be dried up; so that to such, light looks in at every crevise, and joy at every loophole. A window is opened into the Ark of their Breasts, to assure them that the waters of Tribulations, &c, are assuaged, and a wide door is opened to them into the everlasting kingdom of the Lord Jesus Christ, 2 Pet. 1.11. Therefore I need not speak much to comfort them, that are thus abundantly comforted of God, and endowed with such fullness.  
2, But this Use of comfort is especially intended to all such as write bitter things against themselves, and deny their own mercies: nevertheless, that they have much interest in the Comforts of God. They are full of fears and doubts, and are apt to object against themselves in this (or the like) manner.  
1. Touching this fullness, measure and stature of perfection; I fall so far short of it, because of my corruptions and evils remaining, etc. that I do even despair of ever attaining to it.  
2. And as for growth, I fear Grace decays and Ebbs in me, because I am not so affected, and earnest in the pursuit of it, and love of it, as I have formerly been at my first conversion.  
3. Besides, I do want that sense, sight and feeling of God's Favour and Lovingkindness, which he usually bestoweth upon good Proficients: as also of my own full assurance of salvation.  
4. Yea, I am exposed to Satan's Sift, Buffet and Temptations, as it befell Peter, Luke 22.31, 32, 33, 34. Mark it: and Paul, that indefatigable Apostle in the Work of Christ, 2 Cor. 12.7.  
These, and the like are the usual complains of very precious Christians.  
Answ. I answer 1. By way of concession, that all this may be: For God is pleased sometimes to withdraw his own presence and to withhold our assurance, etc. for special ends, viz.  
1. To make us see our own weakness, in doing good, or bearing evil: how that without him we move as Pharoahs' Chariots did without Wheels: and when storms and troubles arise and appear as imminent, we sink, or deny as Peter did, Mat. 14.30. and 26.7.  
2. To seek, support, and strength of him, as Infants do to be upheld by the Parent or Nurse, as David did, Ps. 51.12. and of which he was very confident, Psa. 27.14, etc. and which God hath promised so freely, Isa. 41.10. Fear them not, for I am with thee, be not dispaid, for I am thy God: I will strengthen thee, yea I will help thee: yea, I will uphold thee with the right hand of my Righteousness.  
3. To be more watchful against occasions, & Temptations to sin, ictus piscator sapit, says the old Proverb; the Fisherman that hath touched a Torpedo (or Cramp-fish) will be more wary afterwards, and the burnt-child will fear the fire, say we, and he that hath hurt himself by a Fall, will look to his Feet hereafter. This is case: and the end of Gods withdrawing his Comforts.  
4. For Correction, as to David, psalm 51.8, 12 whose bones were so broken, & joys so eclipsed (you know for what) that he prayed hearty to God, to splint, and to restore his joys again.  
5. For trial of their Faith & patience, etc. as 1 Pet. 1.6, 7, etc. Thus the Lord dealt with Job, Hezekiah, etc. See Rom. 5.3, 4, 5. Tribulation produceth patience, Experience and Hope.  
6. For prevention of pride, selfconfidence, and other-like sins; Thus the Lord dealt with Paul, 2 Cor. 12.7. Lest he should be exalted above measure, because of his Revelations, the Messenger of Satan was let lose to buffet him, etc. v. 7, 8, 9, 10. And thus with Peter, Mat. 26.31.33, 34, 35. who was so very confident of himself, that though all men yet he would never be offended, but would rather die with, then deny his Master.  
7. To work in us Commiseration, and pity towards others that are fallen, Not to insult over, but to help and restore such persons, Gal. 6.1, 2, 3. if a man be overtaken in a fault, etc. Yea, and bear ye one another's burdens, etc. For if any man think himself to be something, when he is nothing, he deceives himself. We should be tender in such cases, and moderate severity, Salsedinem correptionis amor Christi temporet; & Dilectionem proximi, Sal justitiae condiat: Let the love of Christ, and of our Neighbour, temper and season the sharpness of Reproof and punishment, for it may be our own case, and nothing should incline us to mercy more than (proprii periculi cogitatio) that we are in danger of the same, non ignara mali, etc. could Dido say, Virgil.  
☞ And Note, that they commonly are the most severe Judges of other men's faults, that are most forgetful of their own: But it should not be so with us, we must bear each others Burden, by having compassion of our brethren's failings and infirmities, and doing our best to relieve and restore them.  
8. And lastly; To increase our love and thankfulness to God, when we are restored & recovered, as David did when he had been near Hell, etc. Ps. 116. per totum and Hezekiah, Esay 38.9, to 21. when he was past all hope of Life, and did chatter like the Crane, or Swallow, and had been in great bitterness, yet then the Lord was ready to save him; and therefore, saith he, I will sing my Songs to the stringed Instruments, all the days of my life in the House of the Lord, v. 20. He would praise the Lord both in public and private for so great a mercy. Thus the memory of God's mercies should abide with us, when the Act is over, see Psalm 341, etc. as the savour doth in the Box or Bottle, when the Civet and hot Water are out or absent. Thus the Best may have their Abatements, their Troubles and Trials, their Clouds and Eclipses in this Life: And thus much be answered by way of Concession But now  
2. As to the Thing objected: I do answer for mitigation.  
1. To the first, touching the stature of perfection, etc. You must know, that all have not the same dimensions of Grace; & that none can attain to their full growth in this Life, do you endeavour it, and use the means, and you are safe.  
2. To the second, as to their fear of decay in Grace, and want of love to it. Consider, that in Grace there is the newness of it at first, and the worth of it always. Now in our first conversion, we are most taken with the Excellency of Grace, though we may prise it at as high a Value, and worth ever after: As we are with Land and Jewels, we are most taken with them at the first: yet we value them at as high a rate many years after. The Schoolmen distinguish of Love Intensiuè, or Appretiatiuè Let your love to Grace set a value upon it, though the ardour of your Affections do not always flame alike towards it.  
3. To the third, touching the sense of God's Favour, &c and the assurance of our own salvation. You must consider, That no man is always alike, either in Bodily health, or spiritual Comforts: we must expect vicissitudes and bear them. And as to our assurance; Be sure to secure the Certitudo Adhaerentiae, though the Certitudo Evidentiae be absent. The Assurance of evidence is haveable by strong Christians, but all true Christians have the Assurance of Adherence. They are sure, they do cleave only to Christ, and depend upon him for their salvation, and upon no other, Saint or Angel, etc. And to him they live, and apply themselves in their Conversation. This Assurance being secured, the other will follow in Life or Death.  
4. To the fourth, touching Satan's Buffet, Temptations, etc. Neither look to be fully freed from them in this world: the best have born them, but Glory is coming that will free us from them all, Rom. 16 20. Thus much in Answer by way of Mitigation.  
Now thirdly, I answer in the way of Consolation to weak Christians: That nevertheless the forenamed Scruples, Doubts and Fears, etc. which may be their great Affliction, yet their comfort is, and may be, that they shall not fall away totally and finally from Grace, and that upon these Grounds, viz. 1. Election. 2. Vocation. 3. God's covenant and Promises. 4. Christ's All-sufficiency; and 5. the Seal of the Holy Ghost.  
1. Election of God, is firm and sure: an Act of God's free Grace; Hence all things work together for their good, etc. and who can lay any thing to the charge of God's Elect, etc. Rom. 8.28. to 35. For the gifts and Calling of God are without Repentance, Rom. 11.29.  
2. Vocation, Our Calling is unto Eternal Glory by Christ Jesus, 1 Pet. 5.10, By which God infuseth into the Elect a principle of Duration and continuance: and hereupon it is called Radix insita, a Root deeply fastened or settled in us; Such have Root in themselves which the seed in the stony ground wanted, Mat. 13.20, 21. & therefore dured or continued but a while, Sermo insitus, An ingraffed Word, which as a graft turns the stock into its own Nature: a Metaphor from graffing, etc. James 1.21. Or an implanted Word, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which will grow up, increase and continue long with you, Semen manens, & Immortal, a seed remaining in us, 1 John 3.9. and we are said to be born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever, 1 Pet. 1.23. For, as Psalm 119.89. We may all say, For ever, O Lord, thy Word is settled in Heaven: as David did, Unctio manens, An Anointing which abideth in men, and teacheth them all things, 1 John 2.20.27. the Word & Spirit of God, will safeguard you from false Teachers. The Spirit that Anointed Christ for a King and Priest, hath also anointed you to be such spiritually, Revel. 1.6. that you may be able to stand against false Teachers; and from Christ, as from a Spring or Fountain, the Graces of God's Spirit are communicated to us, John 1, 16, Col. 1.19. For it pleased the Father that in him should all fullness dwell.  
☞ This is no new Light, to make men contemn their faithful Godly Teachers (Sed contra) but a true Light, to teach us to honour them, and obey their godly Doctrine. Spiritus inhabitans, the Spirit of God dwelling in them, 1 Cor. 3.16. & 6.19. A most  guest, which infuseth and supporteth grace in us, and will not suddenly change his habitation: Let it be our care not to grieve him, quench or resist his graces or motions, etc. but to please him in all things. Fons aquaesalientis in vitam aeternam, Joh. 4.14. A well of water springing up into everlasting life, i.e. The grace and spirit of regeneration, with the blessed fruits thereof, with which their weary souls shall be so refreshed, and they themselves so supplied, and furnished with all good, That they shall be satisfied as in the presence of God, Isa. 49.9. So that as the gift of Election, so also of our vocation which is of God, is without repentance, Rom. 11.29. For whom he called, them he also justified and glorified, 8.30.  
III. A third Argument of Comfort against all the Scruples aforesaid. God's Covenant and Promises which are irrevocable, irrefragable (or invincible) and unchangeable, as the water of Noah, etc. Isa 54.6, 7, to 11. Nay, the mountains may be removed, etc. But the kindness of God, and the Covenant of his peace, shall never be removed from his people, but he will have mercy upon them, So Jer. 31.33, to 38. God doth covenant with his people, to write his law in their hearts, and to fill them with knowledge. and to show how unchangeable he is in his Covenant and Promises; He compares them with the ordinances of heaven: So that as sure as the course, which God hath established in nature for the constant motion and intercourse of the celestial Creatures, the Sun, Moon and Stars, to give light by day, and by night, and for confining that vast body of the Sea to the place, and limits assigned to it; as sure, I say, as these things shall without interruption or intermission persist in their course unto the end of the world: so sure is his Covenant with his people; nor shall it be changed, till the heavens above can be exactly measured, or the foundation of the earth searched out by us men, which can never be. So unchangeable is his Covenant with his people: As for those words in the Covenant, They shall no more teach every man his Neighbour, etc. It is not to be conceived, as if they should have no need of teaching at all in those times, or that the Office of Teachers should then cease as superfluous. For while men live in this world, they know but in part, 1 Cor. 8.2. & 13.19. Nor can any be so perfect in knowledge or grace whilst they live here, but that they may grow further, Phil. 3.12. I have not yet attained, etc. 2 Pet. 3.18. And the Office of teaching is to continue to the end of the world, Mat. 28.20. Ephes. 4.11, 12, 13.  
But to pass by the different conceits, and interpretations of many; This form of speech may very well intimate the great measure of clear light that should in those times be revealed, 2 Cor. 4.3, 6. If our Gospel be hid. etc. For God who commanded the light to shine out darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. The great measure of knowledge that should by reason thereof abound. Isa. 11.9. As the waters cover the sea. So Hab. 2.14. The clearness of understanding that many should be so possessed with, as if taught by irradiation, rather than by any means of instruction. Cal. 1.12. I received not the Gospel of man, etc. but by the revelation of Jesus Christ. The numerosity of knowing persons then above former times, yea, and amongst the meaner sort of people, Acts 18.25, 26. And thus much by the way, for Explanation of that phrase in the Covenant.  
Now as the Covenant of God is unchangeable to his people, so for our constancy in cleaving to him, (wherein lieth all the doubt) we have a most gracious promise, Jer. 32.40. That as God will not turn away from us to do us good, so he will put his fear into our hearts, that we shall not departed from him, whence conclude, that when a people are really brought home to Christ, they shall never fall off from him again. Isa. 59.20, 21. The Redeemer shall come to Zion, and unto them that turn from transgression, etc. Thus saith the Lord, My spirit is upon thee, and the words that I have put in thy mouth, shall not departed, etc. from henceforth and for ever.  
iv Christ's fullness, and Al-sufficiency, his Potency and Prevalency: 1. In satisfaction, For by him alone we have received the atonement, Rom. 5.11. He only hath wrought reconciliation betwixt God and us, Col. 1.20. He is our High Priest, who once for all, hath offered up one sacrifice for sins for ever; by which one offering he hath perfected for ever them that are sanctified, Heb. 10, 10, 11, 12, 14.  
2. In supplication for all Believers, and his prayers are prevalent, and were never denied; See John 17. per totum, and Vers. 20. to 25.  
V The Seal and earnest of the holy Spirit in our hearts, 2 Cor. 1.22. that ratifieth in us his Vocation and Election by the grace of regeneration, which is a Seal-signing, or marking us for himself: as 2 Tim. 2.19. The foundation of God standeth sure; having this Seal, the Lord knoweth them that are his; and let him that nameth the Name of the Lord Jesus Christ departed from iniquity. This is the Lords seal: and his Earnest is much to the same effect; for as an Earnest is a pledge whereby we confirm a bargain, or a piece of money, whereby we assure the payment of the whole sum remaining.  
Ap. So the Seal and Eearnest of our Regeneration, and the renewing of God's image within us, is the pledge of our whole Inheritance, and doth assure us more and more of the accomplishment of all Gods gracious promises towards us, Ephes. 1.13, 14. And as a deed after sealing is unchangeable, and a Bargain after Earnest given, is irreversible: So is the Sealing and Earnest of God's Spirit (like the Laws of the Medes and Persians which altered not, Dan. 6.8.) unalterable; For true Believers are kept by the power of God through faith unto salvation, ready to be revealed in the last time at Christ's appearance, 1 Pet. 1.4. when we shall be made partakers of that inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us, 1 Pet. 1.3. For when Christ, who is our life shall appear, then shall we also appear with him in glory, Col. 3.4.  
Thus the comfort of a true (though weak) Christian, doth spring from our Election, which is of God, 1 Thes. 1.4. Our Vocation, which is heavenly, Heb. 3.1. God's Covenant and Promises which are unchangeable. Christ's sulness and Al-sufficiency in satisfaction and supplication. The Seal and Earnest of the holy Spirit in our hearts: so that though it may so befall, that as sometimes we ourselves do not see our own safety; yet others may, when we cannot not; and though Grace be but small, and of slender growth in us, yet if it be true, it will receive a blessing from God, and make way to eternal Glory. The hindrances of our comfort shall be removed; such as Acts 26.18. Darkness; and the power of Satan, etc. from whom we are called. Furtherance to duty is afforded, Titus 2.11, 12, 13. For the Grace of God that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, etc. looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, who at his coming, shall change our vile body, that it may be fashioned like unto his glorious body, etc. Phil. 3.20, 21. And thus doth he induct his servants into heavenly glory: God will own and crown all his own works and graces in us, to our everlasting felicity: Amen, Lord Jesus.  
Thus I have done further speaking of the Apostles farewell, but I trust you will never have done practising what this Scripture hath suggested, and accordingly hath been taught unto you, which will be of singular use to preserve you from Atheism, Papism and Phanaticism, and to direct you in the way that is truly Christian, where you may walk and please God, and abound in good, till you may attain to glory, which the good Lord grant unto us.   
FINIS.