be vttered against the Sonne of Man is to iustifie Gods seueritie against the sinne and blasphemie of the Holy Ghost For which purpose without question Christ hath heere so magnified the Mercy of God as the like place is not to bee found throughout the whole Scripture Wherefore hauing spoken of Gods mercy in pardoning euery sinne but one let vs consider his Iustice in affording to pardon to that one sin which is the sinne against the Holy Ghost §. 14. Of abusing Gods mercy IN that Christ inferreth the seueritie of Gods Iustice vpon the riches of his mercy and after he had deliuered what he could of the Mercy of God addeth a BVT Euery sin shall be forgiuen BVT the sin against the holy Ghost shall neuer be forgiuen He giueth vs to vndestand that Gods mercy and long-suffering may be so farre abused as nothing but extremitie of iustice can be looked for Thus much implieth the Apostle where he saith It is impossible that such and such should be renewed And againe There remaineth no more sacrifice for sinne but a fearefull looking for of iudgement The phrases of Gods walking stubbornely against them that walke stubbornely against him and shewing himselfe froward with the froward and swearing that the iniquitie of men shall not bee purged with sacrifice nor offering for euer with the like doe also proue as much Gods mercy would be notoriously abused if at some times and in some cases the very extremitie of iustice should not be executed It standeth much with the honor of God to shew himselfe sometimes a God of vengeance and a consuming fire Vse Take wee heed therefore how we goe too farre in abusing Gods lenity and patience lest we depriue our selues of all the fruit and benefit thereof and insteede of being the principall obiect of Gods mercy we make our selues the principall obiect of his mercy A man may so farre proceede in sinning against the Sonne of Man as by degrees fall into the sinne against the Holy Ghost The fearefulnesse of which estate followeth now to bee declared §. 15. Of the obiect of the vnpardonable sinne The Holy Ghost IN handling the sinne against the Holy Ghost wee are to consider 1 The Nature 2 The Issue thereof The Nature of the finne is set foorth vnder the names giuen to it It is by Saint Matthew termed the blasphemy of the Holy Ghost and a speaking against the Holy Ghost By Saint Marke a blaspheming against the Holy Ghost In all which phrases are noted forth both the Obiect and the Qualitie of that sinne The Obiect against which in speciall this sinne is directed and committed is the Holy Ghost And in this respect Saint Matthew calleth it the blasphemie of the Holy Ghost not as if it were in the Holy Ghost which is blasphemie to thinke but because as the other phrases doe expresly declare it is against the Holy Ghost In this sence this kinde of phrase is oft vsed for where it said that Christ gaue his Disciples power against vncleane spirits as it is well translated according to the meaning of the phrase word for word it is in the originall Power of vncleane spirits This I haue the rather noted to mollifie the phrase of some who speaking preaching and writing of this sinne stile it The sinne of the Holy Ghost which speech being well taken the Holy Ghost being conceiued to bee not the subiect but the Obiect thereof it may safely bee vsed Now the Holy Ghost is made the Obiect of this sinne not in regard of his Essence or Person but in regard of his Office and Operation The Holy Ghost in regard of his Essence is all one with the Father and the Sonne all the three Persons are one in nature and essence all one God in which respect a sinne committed against any one is committed against euery one of the three Persons The Holy Ghost also in regard of his Person is the Spirit of the Father and of the Son proceedigg from them both and no way greater then the Father or the Sonne they are all in dignitie coequall so as in this respect a sin against the Holy Ghost cannot be greater then against the Father and the Sonne But there is an office and operation peculiarly in Scripture attributed to each Person The peculiar office and operation attributed to the Spirit is 1 To inlighten mens mindes with the knowledge of the Gospell and to reueale vnto them the good will of God and way to happinesse in which respect he is called The Spirit of reuelation 2 To perswade their harts of the truth of those things which he hath reuealed to their vnderstanding by vertue whereof men are said to taste of the good Word of God after that they are made partakers of the Holy Ghost 3 To mooue them to acknowledge and professe the Gospell to bee the Word of God which is implied by the Apostle vnder this phrase of receiuing the knowledge of the truth There are also many other workes of the Spirit but these are the most pertinent vnto our purpose and will giue light vnto all the rest The sinne heere noted to be committed against the Holy Ghost is committed against him in regard of the forenamed operations of the Spirit so as it is against that truth of God which the Spirit hath reuealed to a man and euicted and perswaded his heart of the certaintie thereof so as in his heart he cannot but acknowledge that it is an euident and vndeniable truth and is oft moued with his mouth to professe as much §. 16. Of the qualitie of the sinne against the Holy Ghost THe Quality or effect of this sinne for the sin it selfe is seated principally in the heart is speaking against and blasphemie This latter word expoundeth the former For it is not euery kind of speaking against but an ignominious approbrious dispitefull speaking against which is blasphemie For blasphemie is heere taken in the vttermost extent thereof and that both in regard of the matter which is to deny the euidence of the Spirit and also in regard of the manner which is to doe it with disgracefull and despitefull speeches to the open dishonour of God and of his Gospell and of the Spirit which hath giuen vndoubted euidence of the power of God as the Scribes and Pharisies who did not only deny that Christ cast out diuels by the finger and power of God but also most reproachfully and slanderously said This fellow doth not cast out diuels but by Beel-zebub the Prince of diuels And againe He hath an vncleane spirit §. 17. Of the definition of the sinne against the Holy Ghost THe words and phrases whereby Christ setteth foorth the nature of this sin being expounded wee may out of them gather this definition The sinne against the Holy Ghost is a despitefull reiecting of the Gospell after that the Spirit hath supernaturally perswaded a mans heart of the
good seed of Gods word being cast into them taketh deepe rooting bringeth forth the blessed fruit of Faith The Apostle saith that his preaching was in demonstration of the spirit that their Faith might be in the power of God It is noted that the Lord namely by his Spirit opened the heart of Lydia that she attended vnto the things which Paule spake In respect hereof the Apostle termeth the preaching of the Gospel a ministration of the spirit yea he vseth this phrase the spirit of Faith because Faith is wrought inwardly by the Spirit §. 20. Of the Lawes worke towards Faith THe order which God vseth is this First hee worketh on the vnderstanding and then on the will The vnderstanding he inlighteneth by his Word as in all fundamentall necessary points of Christian Religion so in two especially First in the misery of a naturall man Secondly in the remedy thereof That the Law discouereth This the Gospell reuealeth Touching mans misery Gods Spirit by the Law informeth a mans iudgement both of his wretchednesse thorow sinne and of his cursednesse thorow the punishment of sinne The Law discouereth such an infinite multitude of sinnes as otherwise man could not possibly find out It discouereth not onely notorious sinnes of commission but many other transgressions which naturall men count no sinnes many sinnes of omission many sinnes of thought and heart yea the very seed of all sinne the contagion and corruption of our nature Saint Paule expresly saith I knew not sinne but by the Law for I had not knowne lust except the Law had said thou shalt not lust The Law also maketh knowne the hainousnesse and greeuousnesse of sinne how it is out of measure yea infinitely sinfull because it is committed against an infinite Maiesty and that also against his expresse will reuealed in the Law so as sinne being directly contrary to the pure holy and blessed will of God cannot but make vs more odious and abhominable before God then any venimous Toade Adder or any other poysonous creature is in our sight Further the Law manifesteth the punishment of sin which is Gods infinite wrath for the least breach of any one branch of the commandements for it saith Cursed be he that confirmeth not all the words of the Law Now the fruits of Gods wrath are all plagues and iudgements in this world both outward in our estates and on our bodies and inward in our conscience and soule in the and death which is exceeding terrible to a naturall man and after all the torment of hell fire which is intollerable and euerlasting neither doth it reueale vnto vs any remedy of helpe but rather sheweth that we are vtterly vnable to helpe our selues and that no creature in heauen or earth is able to afford vs helpe or succour but vile wofull wretches as we are so shall we continually remaine Thus the Law sheweth vs to be such creatures as it had been better for vs neuer to haue beene borne or if borne then to haue bene any other then such as we are wretched cursed men §. 21. Of the Gospels worke in Faith BVt yet by the preaching of the Gospel the Spirit further enlighteneth our vnderstanding in a remedie which God in the riches of his mercy hath afforded vnto vs and in the benefit thereof For the Gospel reuealeth Christ Iesus who being the true eternall Sonne of God euen euery God and so able to beare the infinite wrath of his Father and procure his fauour tooke vpon him into the vnity of his person mans nature wherein he subiected himselfe to the Law and both fulfilled the righteousnesse and also vnderwent the curse thereof This is the remedy The benefit hereof is that God is reconciled to the world his wrath being pacified his fauour procured that remission of sinnes and deliuerance from the punishment thereof both in this world and in the world to come are obtained that all needfull blessings for this temporall life all needfull graces for a spirituall life and eternal life and happinesse in the world to come are purchased Without knowledge of these points concerning the forenamed misery and remedy it is impossible for any man to haue Faith and yet may men haue and many haue this knowledge who neuer attaine vnto Faith so as this is not sufficient Wherefore the Spirit proceedeth further to worke vpon the will of man §. 22. Of Griefe going before faith TWo especiall workes are wrought vpon the will one in regard of mans misery the other in regard of the remedy The first is to be pricked in heart grieued in soule wounded in conscience and brought in regard of any hope in our selues or any other creature euen to dispaire yea and to tremble againe within and without in soule and body for our sinnes and the punishment due to them Thus were the Iewes pricked in their hearts and the Iaylor so terrified with Gods iudgements that hee trembled againe and thereby their hearts were prepared vnto Faith For the measure of griefe it is not alike in all in some it is greater in some smaller yet in all there must be as a sight of sin and of the misery thereof so a particular sence of that wretchednesse wherein we lie by reason of it an vtter despaire in our selues true griefe of soule and compunction of heart for it §. 23. Of Desire going before Faith THe second worke is to desire aboue all things in the World one drop of the infinite mercy of God and to be willing to giue all that a man hath for Christ accounting him more worth then all things beside in heauen and earth as the Merchant in the Gospell esteemed the pearle which he found This earnest desire is in Scripture set forth by hungering thirsting panting longing c. All which imply a very vehement and vnsatiable desire so as they which haue this desire wrought in them will giue no rest to their soules till they haue some sweet feeling of Gods loue to them in Christ and some assurance that Christ is theirs whereupon God who hath offered to satisfie the hungry and thirsty and to satisfie the desire of such as pant and long after him by his Spirit worketh in such as are so prepared such an inward assent of minde and credence vnto the promises of the Gospell that particularly they apply them vnto themselues and gladly accept the free offer of God and so receiue Christ with all his benefits This is that onely ordinary meanes and the order thereof which God for his part hath set downe to worke faith in man §. 24. Of mans endeauour to get Faith THe meanes required on mans part are next to be declared Here I will shew what man must doe that he may beleeue and what motiues there be to stirre him vp to beleeue Two things are to be done of man one that to his vttermost power he vse and well
are so poysonous and fiery being set on fire of hell that like madde dogs they spare none but curse and ban the most innocent and harmelesse that be yea which is horrible to heare some curse their wiues children seruants friends the nearest and dearest vnto them that be not for any wrong or euill but because they are as they terme them Puritans but in truth honest and vpright hearted fearefull to commit the least euill conscionable in doing all duty so neere as they can to God and man §. 58. Of the Popes manner of cursing AMong and aboue all others he that taketh vpon him to be the Vicar of Christ and successour of Peter doth exceede in hellish imprecations and diuellish execrations for he vseth not suddenly and rashly but deliberately and aduisedly in and at his solemne seruing of God to curse with bell booke and candle and that to the very pit of hell no meaner personages then the Lords Annointed Kings and Queenes together with their Subiects and whole Kingdomes and that for maintaining the true ancient Catholicke and Apostolicke Faith Of him and all other which vniustly and vnchristianly vse such fearefull imprecations if in time they repent not I may vse the words of Dauid As he loued cursing so shall it come vnto him as he cloathed himselfe with cursing like a rayment so shall it come into his bowels like water and like oyle into his bones Hitherto of those seuerall kinds of prayer which are comprised vnder request The next kind is thanksgiuing §. 59. Of Thankesgiuing OVr Apostle giueth an excellent directiō for thanksgiuing in the twentieth verse of the fifth Chapter of this Epistle which because it is so fit for our present purpose I will here handle His words are these Ephes 5. 20. Giue thankes alwaies for all things vnto God euen the Father in the name of our Lord Iesus Christ IN this direction are laid downe fiue particular points 1 The duty it felfe giue thankes 2 The person to whom it is to be performed to God euen the Father 3 The Mediator in whose name it is to be performed in the name of our Lord Iesus Christ 4 The matter of thankesgiuing all things 5 The continuance thereof alwaies 1 For the duty or thing it selfe Thankesgiuing is a gratefull acknowledgement of a kindnesse receiued A kindnesse done is the obiect of thankesgiuing yet vnlesse the kindnesse done be accepted and withall acknowledged to be a kindnesse the heart of him to whom the kindnesse is done will not bee affected to giue him that did it thankes for it Dauid did a great kindnesse for Nabal as Nabals seruants could testifie yet Nabal acknowledged it to be no kindnesse and that made him to be so churlish and vngratefull to Dauid §. 60. Of the person to whom all thankes is due 2 THe person to whom thankes is due is God the Father Father hath reference especially vnto the onely begotten son of God Christ Iesus as is more plainly expressed in these words Blessed be God euen the Father of our Lord Iesus Christ So as this clause doth note out the first person in Trinity yet doth it not exclude the other two persons for thanksgiuing belongeth to the whole Trinity S. Paul expresly giueth thankes to Iesus Christ and yet excludeth not the Father or the holy Ghost for what honour or worship soeuer is rightly performed to either of the persons is also performed to euery of them But here in many other places this title Father which is propper to the first person is added to shew how our prayses come to be acceptable vnto God namely as God is the Father of our Lord Iesus Christ and in him our gracious and louing Father Saint Iames rendreth a weighty reason to proue that all thankes is to be giuen to God to God alone for saith he euery good giuing and euery perfect gift commeth from the Father Good things come from God God is the author giuer of them God therefore is to be praised for them Euery good thing commeth from God therefore all praise is due to him §. 61. Of the difference of thanks giuen to God and men Quest. ARe not Creatures to bee thanked for any kindnesse done by them Answ Not in that manner as God is to bee thanked God is simply in and for himselfe to be praysed Simply that is without any restraint with all our heart with all our soule and with all our might and that for all his workes whatsoeuer In and for himselfe that is in respect of no other whatsoeuer For God is the very fountaine the first and onely Author the principall giuer of the good things we enioy The things which we receiue by the ministry of any creature originally we receiue from God Creatures are but the Stewards Messengers Ministers and as it were Carriers of God they bring Gods blessings one to another Wherefore they are not simply in and for themselues to be thanked for any thing The thankes which is giuen to them if it be rightly giuen is giuen them in the Lord vnder him onely for their paines care in bringing Gods blessings vnto vs. When a personage of great state and place sendeth a present by his seruant will he to whom that present is sent thanke the seruant that brought it or the Master that sent it Surely I suppose he will both desire the seruant to thanke his Master and also when he hath opportunity himselfe thanke him if he thanke the bearer it is onely for his paines in bringing the gift not for the gift it selfe yea though he reward the messenger for his paines yet he giueth the thankes to him that sent the gift Thus is thankes properly due to the originall author of a kindnesse all thankes therefore is properly due to God from whom euery good thing commeth §. 62. Of the Mediator in whose name thankes is to be giuen 3 THe Mediator in whose name thankes is to be giuen to God is intituled by the Apostle Our Lord Iesus Christ The first title Lord implieth that power and regiment which the Father hath giuen him as he is Mediator God-man ouer all creatures This regiment he exerciseth for the good of vs who are of his Church and therefore by a kind of propriety he is called OVr Lord. The second title IESVS which signifieth a Sauiour setteth forth that all-sufficient full and perfect redemption and saluation which he wrought for mankind The reason of this name and title is rendered by an Angell vnto Ioseph in these words Thou shalt call his name IESVS for he shall saue his people from their sinnes The third title CHRIST which signifieth Annointed implies the three Offices of Christ whereunto he was annointed and set a part of his Father his Princely Office to gouerne and protect his Church his Priestly Office to offer himselfe a sacrifice and to make continuall intercession for his Church
you haue aboue others remember that all Saints haue one Father all are of one body all are one in Christ therefore all account one another Brethren Let Magi strates Ministers and all of all sorts apply this Vse 2 As for such prophane persons who deride the Saints for giuing this title Brethren one to another doe they not thorow those Saints sides strike the Prophets the Apostles yea and Christ himselfe Note further the gentle and milde spirit of the Apostle Brethren is a title of kindnesse and loue My an attribute which addeth emphasis thereunto In other places he vseth other attributes which adde greater emphasis as My beloued brethren My brethren beloued and longed for So like wise other phrases which imply as great meekenesse and gentlenesse as My little children My beloued children c. It was not want of authority to command that made him thus gently exhort but rather an earnest desire that he had to perswade and euen prouoke them to doe that which was their bounden duty and tended to their good Marke how he dealeth with Philemon vers 9 10 20 by this meekenesse he insinuateth himselfe into them and sheweth that hee seeketh not himselfe and his owne good so much as them and their good Vse Learne Ministers Masters Parents and all Christians how to enforce your exhortations and perswasions euen with euidences of loue with all mildnesse and gentlenes The seruants of the Lord must not striue but bee gentle toward all men Thus shall you giue them a pleasant sauour and sweete rellish yea though the things whereunto yee exhort be vnpleasing to mens naturall taste and carnall appetite When ful some potions or bitter pills are sweetned with sugar they will the sooner be swallowed and better digested so exhottations seasoned with termes of mildnesse and gentlenesse Thus much for the manner of the Apostles direction §. 4. The need of Christian courage THe matter followeth the first part whereof is in these words Bee strong in the Lord and in the power of his might wherenote first what is required secondly how that which is required may be performed The thing required is to be strong the Apostle heere speaketh of an inward spirituall strength the strength of the inward and new man and his meaning is that wee should bee valorous and couragious in the performance of those Christian duties which we take in hand Christian valour and spirituall courage is a needfull grace Note with what varietie of phrase the Apostle doth exhort hereunto 1. Cor. 16. 13. Stand fast quit you like men be strong hereunto God perswadeth his seruant Ioshuah and Dauid his sonne Salomon Dauid had in him this holy valour and courage when hee went against Goliah and Paul when he was going to Ierusalem But most valorous and strong did Christ our Captaine shew himself when he was going vp to Ierusalem to suffer The Euangelist saith he stedfastly set his face he setled himselfe fully to go though it were to drink a most bitter cup he would not be drawne from it Because Peter labored to disswade him he sharpely rebuked him and called him Satan The reasons why this spirituall valour is so needfull are specially two First because of our owne indisposition timerousnes dulnesse and back wardnesse to all holy and good duties What Christian findeth not this by woefull experience in himselfe when he would pray heare Gods word partake of the Sacraments sanctifie the Sabbath or performe any other like Christian dutie there is I know not what fearefulnesse in him his flesh hangeth backe as a Beare when he is drawne to the stake This the holy Apostle found in himselfe so that for the rowsing vp of our own dulnesse we haue need of valour Secondly because of those many oppositions which we are like to meet withal We heard before how the flesh would hang back and so labour to hinder vs. The world wil like wise do what it can either by vaine inticements to seduce vs as it drew away Demas or else by reproach trouble and persecution to terrifie vs as those who forsooke Paul But aboue all the Diuell will be readie to resist vs as hee resisted Iehoshuah and to hinder vs as hee hindred Paul yea to buffet vs as hee buffeted the same Paul To omit other instances most liuely is this set foorth in our Head and Generall Christ Iesus So soone as hee was set apart to his publike Ministerie the Tempter came to him after he began to execute it Satan stirred vp the Rulers Priests Scribes Pharises and many other to hinder him yea he mooued Peter to disswade him and when Christ was about to offer vp himselfe a sacrifice then again came the Prince of this world to discourage him The like oppositions are all Christs members to looke for so as there is no hope no possibilitie of holding out and enduring to the end without this Christian valour and magnanimitie heere spoken of Vse 1 Iustly may they be taxed who either too timerously or too securely and careiesly enter into a Christian course and vndertake such Christian duties as are required at their hands Hence it commeth to passe that many duties are cleane omitted of them other intermitted and broken off before they are halfe done and as for those which are done so vntowardly are they done that little or no comfort can be found in doing of them Lamentable experience sheweth how small matters doe discourage many who know the right way and are oft in conscience moued to walke therein Such as want this Christian courage were better not giue vp their names to bee Christs Souldiers or professe that they intend to fight the Lords battailes for by their timerousnesse and cowardlinesse they discourage other Souldiers of the Lord and hearten the enemie The Lord would not suffer any that were fearefull and faint hearted to fight his battailes on earth against earthly enemies lest they made others faint like themselues Can wee thinke that he will entertaine faint hearted souldiers in his spirituall battailes against spirituall enemies in which combates his owne honor and his childrens saluation are so deepely ingaged As for the Enemie he is like a Wolfe if strongly he be resisted he will flie if timerously he be yeelded vnto he will more eagerly pursue and insult Vse 2 Indeauour we therefore to get vnto our selues an holy courage and spirituall valour shaking off our naturall fearefulnesse that in nothing we feare our aduersaries but as Christ our General did endure the crosse and despise the shame We that will be Christs souldiers must duely consider the aduice which our Lord giueth Luke 14 13. which is to obserue what kinde of enemies how many how mightie we are to encounter withall We shal hereafter heare how hard a battaile we are to vndertake how many mightie malicious subtill our
When the men of Araâ—â— were strucken with blindnesse they were easily without any resistance led into the middest of the chiefest and strongest Citie of their enemies for they saw not whither they went So ignorant men not seeing in whose power they are suffer themselues there to be Wicked persons beleeue not that the Diuell is so cruell a tyrant as he is reported to be They thinke him to bee the best Lord because he suffereth them to doe as they list and his temptations are agreeable to their corrupt humours and carnall desires they take most delight in doing the worke of the Diuell yea as Christ saith they will doe the lusts of their father the Diuell Is it then any maruell that the Diuell is their gouernour Neither ignorant nor wicked persons will subiect themselues to the Lords gouernement not ignorant because they know not the benefit of it not wicked because they thinke it too strait too much crossing their licentious humor Therefore in iustice God giueth them ouer to the rule of the Diuell Hereby may triall be made whether wee be vnder the rule and power of the Diuell or no. If we loue darknesse more then light if we haue fellowship with the vnfruitfull workes of darkenesse wee are in the power of the Prince of darkenesse Hearken to this O ignorant persons ye that are neglecters and despisers of the light of Gods Word that cry out against so much preaching if at least your eares be better then your eyes and you can beleeue that which by others is declared vnto you Hearken to this also O ye wicked persons who pursue so eagerly the euill desires of your hearts and the foolish customes of the vaine World if at least your euill hearts will let you yeeld to any thing that may turne to your good Oh if it were possible for these two sorts of persons to see in what a miserable plight they are by those gouernours vnder whom they liue then would the ignorant learne knowledge and sinners enter into a new course Fondly they think they liue in great libertie wheras in truth they liue in most slauish bondage I may iustly in this case take vp the complaint of Wisdome and say O yee foolish how long will yee loue foolishnesse c. Vse 2 Hereby also men may learne how to come out of Satans power namely by comming out of darknesse into light So long as we liue and lye in darknesse there is no hope no possibilitie of freeing our selues from the tyrannie of Satan God first deliuereth vs from the power of darknesse and then translateth vs into the Kingdome of his Sonne This vse affoordeth a good direction to Magistrates to Ministers to all that haue charge of others and to priuate persons To Magistrates that they take order to establish the Ministerie of the Word in such places as are vnder their rule To Ministers that they be diligent and faithfull in preaching it To all that haue charge that they bring such as are vnder them to the Word To priuate persons that they be willing to heare and carefull to practise what they heare Note what Christ saith of the issue and power of the Word preached by his Disciples Hee saw Satan fall downe like lightning for by it mens minds are inlightned and their hearts conuerted so as Satan cannot beare such sway ouer them as hee doth ouer ignorant and wicked persons That which is in generall said of freeing men from the tyrannie of Satan may particularly bee applied to those who are in bondage vnder his great Vice-roy on earth euen Antichrist which deceiueth the greatest part of the world His kingdome is a kingdome of darknesse where the light of the Gospell shineth forth the clouds and mistes of that darkenesse vanish away Experience sheweth that where the preaching of the Word is rare there is greatest number of Antichrists vassals God grant this may be duely considered by them who for the safety of the Kingdome and the furtherance of Religion doe treate of meanes whereby the number of Papists may be diminished For our selues let vs first labour for the light of knowledge to inlighten vs and then for the light of grace to renew vs so shall we be freed from the kingdome of darkenesse For the attaining hereunto we must diligently attend to the light of Gods word and also pray for the spirit of reuelation and sanctification They who haue sure euidence that they are light in the Lord may from hence reape comfort in that therby they may be assured that though they liue in the world yet they are not vnder the rule of the god of this world he is Prince only of the darknes of this world Liue therefore as children of light as the Lords freemen haue no fellowship with vnfruitful works of darknesse For what communion hath light with darkenesse §. 25. Of the nature of Diuels THe third argument whereby the Diuels are described is their nature they are heere termed spirituall things so that The enemies of our soules are of a spirituall substance Oft in Scripture are they expresly called spirits and that both in the old and new Testament They were created spirits and spirits they still remaine to be Their fall hath not altered their substance for then could not that nature and substance which transgressed be punished Vse 1 Grosly doe they erre in the nature of Diuels who thinke and teach that they be nothing but bad qualities and euill affections which arise from our flesh The Apostle expresly denieth them to be flesh and implieth that they are much more then flesh how then should they be thought to bee affections arising from the flesh If because they are spirituall things they should be no substances but onely qualities then neither should the soules of men nor good Angels nor God himselfe be a substance for all these in Scripture are termed Spirits But spirituall things may be as truly and properly substances as bodily things if not more it is not any outward property of a body that simply maketh a substance Things may be sensible and yet be no substances as colours sounds smels c. But for the Diuels the actions which they performe the places where they abide and from whence they goe vp and downe the power wherewith they are indued the torments and paines which they endure with many other like arguments which out of the Scripture may be collected concerning them euidently shew that they are truly and properly substances The contrary opinion as it is erronious so it is very dangerous in that it doth much extenuate those fearefull things which haue beene deliuered concerning Diuels yea it maketh them to be but fables Therefore this error is so much the rather to be taken heede of §. 26 Of the aduantage which Satan hath THe spirituall nature of Diuels doth many waies aggrauate
obtaine and what conditionally as all temporall things and such like as may make sometime to their aduantage and sometime to their damage These they pray for with a subiection of their owne wils to Gods as Christ vnto his Father Not as I will but as thou wilt and the Leaper to Christ If thou wilt thou canst make mee cleane and Dauid to God Behold here I am let him doe to mee as seemeth good in his eyes That which was obiected of Moses Samuel Noah Daniel Iob is but a meere supposition not a thing done besides it is said They should deliuer their owne soules so as their Prayers should not be without profit §. 22. Of the sixth motiue the efficacy of Prayer 3 SVch is the efficacy of Prayer as nothing can bee more powerfull for it preuaileth ouer all creatures whether reasonable or vnreasonable and of reasonable both visible as man and inuisible as Angels whether euill or good yea it preuaileth with the Creator himselfe 1 Daniel by Prayer stopped the mouthes of Lyons among whom he was cast 2 By Dauids Prayer was Achitophels wisdome turned into foolishnesse By Iaakobs Prayer was Esaus wrath allaied By Mordichaies Esthers Prayer was Hamans malice like Sauls sword turned into his own bowels By Hezekiahs Praier was the whole hoste of Senacherib ouerthrown One faithful maÌ„s prayer is more forcible theÌ„ the power of a whole army witnes the example of Moses who lift vp his hand while Israel fought against Amalek 3 By Prayer the Diuel when he hath gotten fastest hold and surest possession is cast out It is here in this Text laid downe as a meanes to subdue the forenamed principalities and powers 4 If Christ would haue prayed he might haue had more then twelue legions of good Angels to guard him At Elishahs Prayer a mountaine was full of horses and chariots of fire round about it Obiect If Prayer be thus powerfull with Angls it is good to pray vnto them Answ The Angels are prest onely to Gods seruice and alwayes behold his face when he sends they go and not when we call them Now our Prayer moueth God to send them and thus at our Prayer they come to guide vs. Vnreasonable creatures by Prayer are restrained from hurting vs and made seruiceable is it therefore reason that we should pray vnto them 5 By Prayer Iaakob had power ouer the Angel which was the Angell of the couenant Christ Iesus true God who therefore was called Israel because he preuailed with God Prayer so far preuaileth with God that it euen forceth a blessing from him whereupon we are saide â—o striue or wrestle in Prayer to God and * stayeth and holdeth him backe when he is going out in wrath and causeth him to repent and reuerse his sentence pronounced §. 23. In what respects men are said to preuaile with God by Prayer Obiect THis may seeme to impeach the immutability and omnipotency of God If man preuaile with him how is he almighty if he repent how is he vnchangeable Answ Those phrases of preuailing with God of holding him of his repenting and the like are spoken figuratiuely after the manner of men for our better vnderstanding Voluntarily God yeeldeth to all that he seemeth to be forced vnto yea he hath before-hand determined so to doe but as he appointeth the thing to be done so the meanes whereby it is done without the meanes nothing shall be done vpon a right vse of the meanes all things shall be effected now prayer being the meanes appointed by God of procuring blessing and auoyding iudgement Prayer may fitly be said in regard of that order which God hath voluntarily set downe to be of power with God §. 24. Of extraordinary effects of Prayer MAny admirable and extraordinary are the things which the Prayers of Gods faithfull children haue in all ages effected At Moses Prayer the red Sea was diuided asunder At Iosuahs Prayer the Sunne stayed his course At Hezekiahs Prayer it turned backward At Eliahs Prayer raine was stayed three yeeres and an halfe together infinite it were to reckon vp all particulars I wil bring to your remembrance onely one which among and aboue the rest is most remarkeable which is concerning Christs Prayer at his baptisme by the power wherof first the heauens were clouen Secondly the holy Ghost descended downe vpon him Thirdly the Father gaue an euident and audible testimony that Christ was his beloued Sonne whereby is declared that the Prayers of Gods children pierce the heauens make the holy Ghost to come into them and cause God to witnesse that they are his children though not so visibly and audibly yet as truely and effectually §. 25. Of the vse which we may make of efficacy of extraordinary Prayers Obiect THese are extraordinary examples of extraordinary persons who had an extraordinary spirit so as ordinary persons can looke for no such matters As for Christ he was the true naturall Sonne of God Answ 1 These things are recorded to shew the power and efficacy of Prayer To which purpose Saint Iames alledgeth that extraordinary example of the Prayer of Eliah And the argument will well follow from the greater to the lesse For if God heard his seruants in extraordinary matters will he not much more heare vs in such ordinary matters as we stand in need of and he hath promised to giue vs 2 Though Christ were the only begotten Son of God and the proper obiect of his loue yet in and thorow Christ God hath adopted vs to be his children and with that loue he beareth vnto Christ he loueth vs so as if we call vpon him in Christs name he will hearken vnto to vs as vnto his children and accept of our Prayers as if Christ had made them for he offereth them vp vnto his Father Thus we see that the prayer of a righteous man auaileth much §. 26. Of the seuenth motiue the honour of Praying 4 THere is no one thing wherein and whereby God doth more honour his seruants then by vouchsafing vnto them this high priuiledge and sauour to pray vnto him By prayer haue the Saints a free accesse vnto the glorious throne of Gods grace yea they haue a familiar acquaintance with him It is a great prerogatiue that God in his Word vouchsafeth to speake to man but not comparable to this that man should talke with God God by his Word speaketh to all euen to the wicked and rebellious but none but Saints by Prayer speake to him the Prayer of the wicked is no Prayer but meere lip-labour We know that it implyeth much more familiarity for an inferiour freely to speake to his superior then a superior to his inferior Esther though a Queene accounted it a great fauour that she was louingly and kindly accepted when she approached into the presence of a mortall Monarch Now
are not to be prayed against but we are to pray either to haue them remoued or else sanctified vnto vs. Spirituall punishments are slauery vnder Satan the World and the flesh a seared a dead conscience hardnesse of heart blindnesse of mind carnall security impenitency infidelity and such like These are fearefull euils and to be praied against as hell it selfe The Eternall punishment of sinne is such as cannot be expressed it is set forth by the most intollerable torments that bee as the gnawing of a worme that neuer dieth A lake of fire yea fire and brimstone c. This euill causeth an irrecouerable and perpetuall separation from God and maketh men to blaspheme the God of Heauen for their paines in which respect it is absolutely to be prayed against for as sinne maketh men most wretched so this punishment of sinne maketh men most accursed §. 36. Of praying for others For all Saints REspect must be had to others in our Prayers as well as to our selues for in the Lords Prayer such Petitions as respect the good of man are set downe in the plurall number Giue vs Forgiue vs Deliuer vs. Expresly the Apostle commandeth to Pray one for another This is to be done in regard of 1. God to whom prayer is made 2. Our selues who make it 3. Those for whom it is made 1 In that wee call vpon God for others as well as for our selues we acknowledge him to be not onely our own Father but also the common Father of others in which respect Christ hath taught vs to say Our Father yea thus wee acknowledge God to be that onely fountaine from whence both our selues and others also receiue all needfull blessings So as this maketh much to the honour of God 2 Hereby wee performe a duty of loue one of the most principall duties that be This Christ plainly sheweth where he maketh it a branch of loue for hauing said Loue your enemies he addeth Pray for them Now loue is a due debt which wee owe to our brother by performing this great duty of loue we pay a great part of our debt Thus we see that it is a matter both of charity and of iustice they which neglect it sinne 3 There is no one thing wherein and whereby wee can be more beneficiall and doe more good to any then in and by Prayer Wee heard that Prayer is profitable vnto all things it extendeth to the good both of body and soule of the temporall and eternall estate of others as well as of our selues §. 37. Of those who pray not for others Vse 1. MOst worthy of much blame are they who are neuer moued to pray but in their owne needs and distresses of these 1 Some will take no notice of others necessities The Church of the Iewes in her captiuity complained of such saying Haue ye no regard all ye that passe by this way If themselues be well in their owne conceits they thinke all other should be well 2 Some though they take notice yet are no whit moued to any compassion as the Priest and Leuite which came and looked on the man that lay wounded and halfe dead in the high way but hauing no compassion passed by on the other side Such were those of whom the Prophet complained saying No man is sorry for the affliction of Ioseph 3 Some though they be moued yet performe not this dutie because they thinke it to be an idle friuolous thing nothing auaileable or profitable such were they whom Iob bringeth in thus speaking What profit should we haue if we should pray vnto the Almighty The first sort of these bewray too much selfe-loue The second sort discouer too great sencelesnesse and plaine in humanity The third manifest too much distrust in God and plaine atheisme All of them as they violate that excellent Christian duty of loue which seeketh not her owne things onely but desireth and seeketh the good of others also so they straiten impaire the rich treasure and large ocean of Gods goodnesse and mercy which extendeth it selfe to all of all sorts Vse 2. For our parts if faith in God and loue to our brethren abound in vs they will make vs diligent in obseruing the needs of others they wil worke in vs a fellow-feeling and moue euen the bowels of compassion in vs and so prouoke vs to commend our brethrens distresses to him whom wee know to bee able to succour them What made the friends of the palsie man so diligent in bringing him to Christ or what made the woman of Canaan and the father of the lunaticke childe such importunate suters to Christ for their children was it not their faith in Christ and their loue to those parties where this duty is neglected there is want both of faith and of loue §. 38. Of the Persons for whom wee must pray THus wee haue heard that Prayer is to be made for others We will further shew more distinctly First who those other be which are to be praied for Secondly in what order others are to be praied for Thirdly what things are to be asked for in prayer for others The first point I will first handle negatiuely and declare who are not to be prayed for And then affirmatiuely and declare who are to be prayed for In generall they are not to be prayed for whom wee know our prayers cannot helpe These are 1 All such as are dead 2 They which sinne against the Holy Ghost 3 They concerning whom God hath giuen an expresse charge to the contrary §. 39. Of praying for the dead COncerning the dead note what Dauid saith Why should I now fast that which was said to â—airus who sought helpe of Christ for his child Thy daughter is dead why diseasest thou the master any further had been to purpose if Christ had not extraordinarily and miraculously raised her from the dead But such miracles cannot now be expected therefore the dead are to be let alone for throughout the whole Scripture there is not one title which sauoreth of any such matter but rather against it We reade in the Law of many sacrifices appointed for all sorts of people in all kind of distresses but of none for the dead So also of many prayers prescribed for the liuing both in the Old and New Testament but of none in either for the dead The Apostle where of purpose he setteth himselfe to direct Christians how to carry themselues toward the dead and how to comfort themselues in regard of their deceased friends hath not aword of Prayer for them Though these be negatiue arguments yet are they not lightly to be reiected for they plainly shew that prayer for the dead is a new-found doctrine an article inuented since the Prophets and Apostles times without warrant of the Word now the spirit warneth that none
turne their hearts can answer We beseech thee to heare vs good Lord but from the heart to pray for them euen when they wrong vs or while their iniuries are fresh in our memories as Christ and Stephen did is a rare matter so rare as few attaine vnto it witnesse that pronenesse which is in the best if not openly to curse and vse fearefull imprecations as the worser sort doe yet inwardly to wish and imagine many euils against them This desire of reuenge being one of the lusts of the flesh we must labour to maintaine a contrary lust of the spirit which is to loue our enemies and pray for them for The spirit lusteth against the flesh If we be led by the spirit we shal not fulfill the lusts of the flesh 2 If it be a breach of loue not to pray for our enemies how great a fault is it to refuse or forget to pray for those who neuer hurt vs because they are strangers vnknowne and as men thinke they no whit beholding vnto them Is this for Gods sake Christs sake conscience sake and loue sake without respect of persons to performe this duty If such knew the benefit of Prayer they would bee glad to pertake of the benefit of their prayers who neuer knew them Is it not then good reason that strangers whom they neuer knew should al 's pertake of the benefit of their Prayers 3 If to forget strangers be such a fault how monstrous inhumane and vnnaturall a thing is it to negle◠this maine duty of loue wherein we may doe so much good and not performe it for those to whom wee are bound by particular and peculiar bonds not onely some kinsfolke afarre off countrey-men fellow-citizens townes-men parishioners neighbours friends and such like but many which are very neere of blood of one and the same family bedfellowes with the like neuer pray one for another Not husbands and wiues parents and children brothers and sisters with the like many Parents other wise prouident for their children faile in this maine point whereby it commeth to passe that their prouidence faileth of the issue desired and expected The Apostle saith If there be any that prouideth not for his owne he denyeth the faith and is worse then an Infidel What is he then that prayeth not for his owne shall not Diues rise vp in iudgement against such who being in hell prayed that Lazarus might goe to his fathers house and to his brethren to testifie vnto them lest they also should come into that place of torment 4 The very heathen could say that a mans countrey is to be preferred before his family publike persons before priuate yet many who professe themselues Christians are very vnmindfull of the Church and Common-wealth where they liue neuer calling vpon God for Ministers and Magistrates May we not well thinke that this is one cause why there are so few good why such corruptions in both assuredly if God were faithfully earnestly instantly called vpon we should haue more store of better 5 In the last place what may we thinke of those who pray not for the Saints all of whom aboue al other ought to be prayed for can the loue of God be in such But then what of such as are so farre from praying for any of them as they curse them wish all euill against them in this respect because they are Saints and vpright in heart there be husbands that curse such wiues parents such children maisters such seruants Magistrates such subiects Ministers such people and so on the other side wiues such husbands children such parents c. So also brothers such brothers kinsmen such kinsmen neighbours such neighbours c. Well may wee thinke that they who thus hate whom God loueth and curse whom God blesseth are neither loued of God nor shall receiue blessing from him vnlesse they thorowly repent The Apostle saith pray for all Saints among Saints excluding none at all they curse all Saints euen those that are by outward bonds neerest knit vnto them This their bitter spite against Saints whom otherwise they could loue if they wee not Saints argueth that they haue no part or fellowship in the body of Christ nor in other priuiledges of the Saints §. 53 Of the things which we are to pray for in the behalfe of others FOr the things which wee are to aske in praier for others in generall they are whatsoeuer we may aske for our selues for proofe whereof obserue the forme of the Lords praier in euery petition where we aske any thing for our selues we include others we aske bread for others giue vs our daily bread so likewise forgiuenesse of sinnes freedome from temptation and deliuerance from euill Here therefore I might runne ouer againe al those particular points which were before deliuered concerning good things whether temporall spirituall or eternall to be praied for and euill things whether euill of fault or euill of punishment to be prayed against and apply them to prayers made for others but that heedeth not onely here obserue this generall rule that according to the needes of others are prayers to be made for them 1 If they be not called pray that they may be conuerted no doubt but Christs prayer on the crosse was the cause that so many Iewes after his death were conuerted The like may be said of Steuens praier 2 If they be called pray that they may be established and grow in grace as Saint Paul did 3 If they haue sinned pray that their sinnes may be forgiuen 4 If they be sicke pray that they may be raised 5 If they be wrongfully imprisoned that they may be deliuered and so according to other needs §. 54. This Gods will not knowne is no sufficient cause to hinder praier for others Obiect THus may wee crosse Gods determined purpose by praying for those things which God doth not purpose to grant as to pray for a mans life when his time of departure is come Answ 1. The same might be obiected against praier for our selues and then what praier should be made 2 Gods reuealed will is the rule and ground of our praiers we are not to search into his secret counsell but whatsoeuer we find warranted in the word to pray for 3 In all praiers for others we must pray with limitation and subiection to Gods will there is nothing for which we can pray so absolutely in the behalfe of others as in our owne behalfe for we cannot know the estate of others so well as of our selues §. 55. Of imprecations against ones selfe THe fourth and last branch of Prayer is Expostulation or Imprecation against others which is a kind of Prayer whereby iudgement and vengeance is desired In handling this point I will shew 1 What the persons be against whom imprecations may be made 2 In what respect they may be made For the persons No man may pray against
performe it vntill the day of Iesus Christ 3 Though we knew how to pray yet would not our prayer be acceptable to God except it came from his Spirit it is attributed as a proper worke to the Spirit that he maketh intercession according to the will of God that is so as is pleasing and acceptable to God for as God knoweth the meaning of the Spirit so the Spirit knoweth the will of God 1 Heere note how the whole Trinitie hath a worke in this holy exercise of prayer The holy Ghost frameth our requests The Son offereth them vp vnto his Father The Father accepteth them thus framed and offered vp 2 Note the reason why the prayers of the Saints are so acceptable and auaileable why they pierce thorow the clouds and haue accesse to Gods throne they are the groanes of Gods Spirit not that the Spirit groaneth but that our spirits are made to groane by Gods Spirit 3 Note what an admirable gift the gift of prayer is a singular gift peculiar and proper to the Saints who haue the Spirit of God if no man can say that Iesus is the Lord but by the holy Ghost surely no man can call vpon God as his Father but by the Spirit of God We haue therefore receiued the Spirit of adoption whereby we crie Abba Father 4 Note how we may know whether Gods Spirit bee in vs and whether we be Gods sonnes or no euen by the Spirit of prayer I meane not an outward formall vttering of words but true prayer comming from the heart §. 128. Of the meanes to pray aright in the Spirit THey who desire to pray aright so as their prayer should be acceptable to God must 1 Labour for Gods sanctifying spirit which is gotten by the ministery of the word as was set foorth by those extraordinary gifts which God bestowed on Christians while they were hearing the word preached as Saint Paul with great emphasis affirmeth saying receiued ye the the spirit by the workes of the law or by hearing of faith that is assuredly by hearing the Gospell which is the word of faith preached ye receiued the spirit in which respect the preaching of the Gospell is called the ministration of the spirit 2 Hauing the spirit we must goe along with him and follow his good motions powring forth those desires which he suggesteth vnto vs the fire which God would continually to burne vpon his Altar came out from the Lord. If sacrifices were offered vp with any other fire that fire was counted strange and the sacrifices no whit acceptable but abominable to the Lord the heauenly fire whereby our spirituall sacrifices of praier must be offered vp is that holy spirit which commeth out from God he carrieth the very image of God we must therefore giue vnto God that which is Gods 3 We must take heede we grieue not the holy spirit of God which is done by quenching the goog motions thereof thorow our carelesnesse or by resisting the spirit thorow our rebellion hence is it that many of the Saints are so dull and vntoward to this exercise by their security and carnality they haue grieued Gods spirit and he hath withdrawne his helpe and assistance Many hearing that the spirit maketh request for vs wil be ready wholly to giue ouer this duty vnto the worke of the spirit and so neuer rowse vp themselues but say when the spirit please it will make request for me These grieue the spirit because they stirre not vp the gift thereof §. 129. Of prayer comming from the spirit of a Man 2 FOr the second doctrine that Prayer framed by the Spirit of God floweth out of the very spirit and heart of a man it is also cleare by the forenamed place The spirit maketh intercession with groanes c. Now groanes proceede from the heart and spirit not from the tongue and lips but more expresly the Apostle saith that the spirit which crieth Abba Father is sent into our hearts Hence it is that they which pray in the spirit are said to powre out their soule and their heart to God The Virgin Mary who without all question praised God in the spirit saith My soule magnifieth the Lord my spirit reioyceth in God 1 The heart of man is as it were Gods chaire of state whereunto no creature can come it is proper to God alone it is his Pallace wherein he most delighteth wherefore Gods Spirit maketh his aboade there and stirreth that vp to pray 2 The heart is a fountaine whence commeth euery thing good or euill wherefore the Spirit doth especially purifie and sanctifie it Yea the heart is as a Queene shee hath a command of all the powers of the soule and parts of the body and therefore the Spirit giueth this gift of prayer to her §. 130. Of discerning when we pray in the Spirit Vse 1 HEreby may we iudge whether the Spirit of God be in vs and moue vs to pray or no. If our prayer come but from the teeth though it be neuer so well framed in regard of the forme of words and though our gesture be neuer so seemely sauouring of much reuerence and humility yet all is nothing the Spirit of God hath no part in this worke if thy spirit pray not Herein lieth a maine difference betwixt the manner of perswading God and man Man may be moued with faire speeches inticing words eloquent phrases as the people of Tyrus and Sidon with Herods eloquent Oration but all the eloquence in the World is no more to God then the lowing of an Oxe or the howling of a dogge if it come not from the spirit Hearty and vpright prayer is the best rhetoricke to moue God withall Vse 2 What matter of humiliation is ministred vnto most euen of them that are accounted the best how often doe such as heare others pray fall downe on their knees and so seeme to pray and yet know not what hath beene prayed Their thoughts haue beene vpon other matters Some manifest as much in that when the prayer is ended they testifie no assent thereunto by saying Amen Yea how often doe they who vtter the prayer Ministers in the Church other persons in other places tumble ouer words with their mouthes when their hearts are wandring so as little assent of spirit if any at all hath been giuen to their owne words Can such sacrifices be acceptable to God let vs be humbled for that which is past and be more watchfull ouer our hearts for the time to come THE FIFTH PART The helpe of Prayer §. 131. Of watching vnto Prayer THE fourth generall branch is concerning the helpe of Prayer Which is watchfulnesse noted in this clause Watch thereunto The originall word according to the proper notation of it signifieth to awake and abstaine from sleepe it is properly attributed to the body metaphorically and by way of resemblance vnto the