this duty The first is that we lift vp our eyes vnto the Author o◠all blessings and be perswaded that they come from God◠and are brought vnto vs by Gods good guiding prouidence and not as the vulgar and ignorant sort of people thinke and speake by chance lucke fortune and the like It was Israels fault that shee did not know that God gaue her corne and wine c which made her so vngratefull and rebellious against God The like reason is giuen of Iudahs ingratitude in which respect shee is made worse then the most brutish beasts that be namely the Oxe the Asse for the Oxe knoweth his Owner and the Asse his Masters crib but my people saith God hath not vnderstood what vnderstood they not namely who bestowed on them the good things which they enioyed The truth is that most men are like swine which eate the fruite that falleth from the tree but looke not vp to the tree from whence it falleth Many who daily taste of the sweetnes of Gods blessings neuer lift vp their hearts to the Author of them They thinke it is a good fortune a good hap or chance that they haue what they haue This is an heathenish conceit very vnbeseeming Christians yea an impious and sacrilegious conceit derogatory to the honour of God What a shame is it then for Christians to nourish it in their harts and professe it with their mouthes For our parts let vs duely consider that all good things are by Gods prouidence bestowed on vs that so our hearts may be raised vp to him and we moued to be the more thankfull The second is that wee take distinct notice of Gods blessings and in particular acknowledge them and accordingly giue thankes for them vnto the Lord. Reade for this purpose Psal 103 105 106. Particular notice of distinct blessings maketh vs the better prize them and so inlargeth our hearts the more to praise God for them A generall Thankesgiuing is for the most part a colde thankesgiuing What life is there in this forme God bee thanked for all when nothing at all is acknowledged yet is this generall forme of Thanksgiuing all the thanksgiuing which many yeeld vnto the Lord. The third is that we accept Gods blessings as tokens of his loue and fauour and accordingly reioice in them Dauid obserued the kindnesse of the Lord in the blessings which God bestowed on him and thereupon saith vnto God I will praise thy name because of thy kindnesse Where no sweetnesse of Gods blessings is tasted there can no sound thankes be rendred Now vnlesse we be perswaded that God in Loue bestoweth his blessings on vs what sweet rellish can they giue vnto vs If we feared that Gods blessings were like hot coales heaped on our heads giuen in wrath as a King was giuen to Israell little deuotion could we haue to thanke God for them nothing more stirreth vp gratefulnesse then a perswasion of kindnesse The fourth is that we obserue what God hath bestowed on vs aboue others and what others want that we haue Thus did Dauid amplifie Gods mercies shewed to Israel saying He hath not dealt so with euery nation neither haue they knowledge of his iudgements Thus doe Gods children in their formes of thanksgiuing vse also to amplifie Gods blessings saying vnto him Such and such fauours hast thou bestowed on vs which many more worthy thē we haue wanted Wherefore let vs not so much consider what others haue more then we for that will but make vs murmur and repine against God and enuy our brethren as what wee haue more then other this will make vs truly thankefull The fift is that we duly weigh how vnworthy we are of the very least of Gods fauours euen of the least crum of bread which wee eate and of the least drop of drinke which we take Thus did Iacob saying to God I am no◠worthy of the least of thy mercies c. Who will giue thanks for that which he thinketh of due belongeth vnto §. 74. Of mentall Praier HItherto haue we heard of the distinct kinds of prayer in respect of the matter There are other distinctions in regard of the manner as 1 Mentall Vocall 2 Sudden composed 3 Conceiued prescribed 4 Publique Priuate 5 Ordinary extraordinary 1 Mentall praier is an inward opening of the desire of a mans heart to God without any outward manifestation of the same by word Such a prayer was that which Nehemiah made to the God of heauen euen when he was talking with the King and Moses when he was incouraging the people and Annah who is said to speake in her heart This may bee as feruent as if it were vttered For in regard of the ardency of Moses mentall praier God saith Why criest thou vnto me And Annah saith She powred out her soule before the Lord. This oftentimes causeth the eies and hands to be lift vp or cast downe and forceth such outward signes This is vsed because God is a searcher of the hearts and knoweth the secrets thereof and needeth not words to haue a mans thoughts made knowne to him as wee shewed before By this wee see that nothing can hinder prayer but that in company in the midst of businesses when wee are ouerwhelmed with temptations we may pray vnto God here learne to doe it §. 75. Of vocall prayer 2 VOcall prayer is that which is vttered with words as that prayer which Salomon made at the dedication of the Temple Quest Seeing God knoweth the secrets of the heart what need words to expresse the meaning thereof Answ First because of Gods ordinance as was shewed before Secondly that men might know the desires of one anothers heart and so pertake of the mutuall prayers one of another as in publique assemblies in priuate families and when friends meet together for that end For words doe most liuely and plainely set forth the desire of a mans heart and men can best and most distinctly vnderstand them 3 Because words doe not onely declare but also stir vp and increase the affection of the heart For as fire heateth a chimney and the reflexion of heat which commeth from the chimney maketh the fire hotter so the ardency of the heart prouoketh words and words make the heart more ardent and earnest 4 Words are an especiall meanes to keepe the minde in praier from wandering and to hold it close to the matter A man that prayeth alone and that onely in his inward meditation will oft haue his meditations interrupted with other thoughts and so his prayer stand at a stay till after some time his former meditations come to his minde againe Now the vttering of words will be a good meanes to preuent that interruption 5 The tongue wherewith words are vttered is of all other parts of a mans body the most proper and excellent instrument of Gods
conned by heart or read out of a booke or paper by him that vttereth it and that whether he be alone or in company Quest Is a set and prescribed forme of praier lawfull Answ Yea verily and that for these reasons 1 God prescribed a set forme of blessing for the Priests constantly to vse The 92. Psalme which is a Psalme of praise was prescribed a song for the Sabbath day and 102. Psalme prescribeth a prayer for the afflicted when he is ouerwhelmed and powreth out his complaint before the Lord. The 136. Psalme was sung after Dauids time Hezekiah the King and the Princes commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer If a prescribed forme of praise may be vsed then also of prayer for there is the same reason of both Besides Christ himselfe prescribed an excellent forme of prayer which hath been vsed in all ages of the Church since this time and is by an excellency called the Lords Prayer Saint Paul obserues a set forme of blessing in the beginning and end of his Epistles Thus we see prescribed prayer warranted by Gods word 2 Many weake ones who haue good affections but want inuention vtterance and such like parts are much helped by prescribed formes for when they reade or heare words fitting their wants and occasions their hearts can well goe with their words yet can they not inuent fit words 3 Prescribed formes of prayer in the publike worshippe is a good meanes to maintaine vniformity in seuerall Churches Obiect The spirit is stinted hereby neither can a man vtter that which the spirit moueth him vnto when hee hath a set forme prescribed Answ The spirit in him which prayeth by a set forme is no more stinted then the spirit is stinted in those which heare another pray for to them which heare others words are prescribed To the hearers it is all one whether hee that prayeth vseth a prescribed forme or conceiue and inuent his prayer for they goe along in their hearts with his words They who simply and altogether condemne prescribed prayer doe thinke too childishly of God and deale too iniuriously with Gods little ones They conceit God to be affected with variety and make the power of praier to consist in copie of words and nouelty of matter which is many times an hinderance to true deuotion for while the minde is too much occupied in inuention the heart cannot be so free to deuotion as otherwise it might bee Prayer is not like a nose-gay which is no longer sweete then the flowers are new and fresh For the sweete sauour of prayer consisteth in the sincerity of heart and ardency of affection whereby also the power of the spirit is manifested 2 The iniury which is done to Gods little ones is this that they seek to depriue them of an especial help whereby their weakenesse might be supported yea to hinder them of the benifit of prayer For many are not able to conceiue a prayer of themselues yet if they finde a forme answerable to their occasions they can pray heartily and earnestly Thus wee see that prescribed prayer is not onely lawfull but also needful So far forth as we finde it an helpe to deuotion we may vse it but yet wee may not alwaies tie our selues vnto it to say the least they are very weake Christians that cannot pray without a prescribed forme Now it is a shame for any Christian to be a weake one all the dayes of his life it is required at our hands to grow in knowledge iudgement discretion faith and other like graces §. 81. Direction to conceiue a Prayer IF the weakest Christians doe but carefully obserue the order that others vse and withall take notice of their owne sinnes in particular of their particular wants and of the particular blessings which God bestoweth on them they may with vse and practise come to conceiue a good Prayer And when once in any competent measure they can pray for themselues by degrees they come to pray for others also But many are too idle and sluggish in making triall they will not offer to make experience of the gift of Gods Spirit but rather vtterly quench it as a man may doe and too many so doe by tying themselues too much to set formes Though publike leiturgies for vniformity sake are to be constantly vsed in set formes prouided that there be seuerall prayers fit for diuers yea for all publike occasions so neere as may be yet it is not so meete for particular persons alwayes to tie themselues to one set forme For what can that argue but that they little obserue Gods different manner of dealing with them at seuerall times §. 82. Of publike Prayer and of the Ministers function therein PVblike Prayer is when an assembly of Saints publikely with one ioint consent call vpon God In publike prayer three things are requisite 1 Meete persons 2 A fit place 3 A right manner 1 The Persons must bee a publike Minister of the Word and People I shewed before that Prayer was a principall part of Gods publike worship Now in all publike worship there is required a Minister for one party and People for the other A Minister hath a double function one to stand in Gods roome and in Gods name to declare Gods minde and will vnto his people Another to stand in the Peoples roome and in their name to declare their minde and desire to God The former hee doth in preaching the Word and administring the Sacraments For God saith the Apostle Hath committed to vs the word of reconciliation now then are we Embassadors for Christ c. Expresly it is said that Ministers are Christs Embassadors which is in regard of the Word that also they are such in regard of the Sacraments is implied in that commission giuen to the Apostles Goe teach all Nations and baptize them in the name of the Father c. The latter hee doth in making Petitions and giuing thankes to God When the Prophet had exhorted the people to assemble together publikely to pray he saith Let the Priests the Ministers of the Lord say spare thy people O Lord and giue not thine heritage into reproach c. Ministers therefore in publike Assemblies are to vtter the petitions of people so it is noted that when the people were assembled to giue thankes to God Ezra the Priest praised the Lord. The incense which vnder the Law was offered by the Priest to God did prefigure thus much Thus as in preaching a Minister is Gods mouth to the people so in praying the peoples mouth to God Wherefore also there must be people to ioine with him for if a Minister be alone his Prayer is but a priuate Prayer §. 83. Of the Peoples consent in publike Prayer THat which is required of people in publike Prayer is to testifie their consent to that which the Minister vttereth for the prayer of the
curious phrases as exceed the capacitie of the vnlearned is little better then to pray in a strange tongue The Apostle sheweth that prayers must be so vttered as the vnlearned may say Amen Contrary to distinct praying it is for a Minister to mumble and tumble ouer his words too fast it argueth want of reuerence it hindereth deuotion and affection of heart for when a prayer is too fast posted ouer what time can there be for the heart to worke it also hindereth attention and vnderstanding in the hearer §. 90. Of vniformitie in publike prayer VNiformity respecteth the outward carriage and gesture in prayer Of reuerend and humble gesture I spake before The point now to be noted is that al which assemble together in one place to pray doe vse one the same seemly gesture which is noted of the people in Ezraes time when he opened the booke to reade all stood vp and when he praised the Lord they al bowed thēselues c. This outward vniformity preuenteth a preposterous censuring of one another may be a meanes of stirring vp one anothers affections for when one seeth others humbly to kneele down his hart may be so struck as he wil be moued with reuerence to humble his owne soule but diuersity of gestures may cause distractions and hinder deuotions vniformity in that which is lawfull warrantable is an especiall part of good order diuersity of gestures causeth a kind of confusion Now God is not the author of confusion wherefore all things are to be done decently and in good order The best generall rule that we can obserue to keepe order is to yeeld to such commendable and warrantable gestures as the Church wherein wee liue prescribeth and practiseth §. 91. Of motiues to publike prayer THus hauing giuē some directions for publike prayer I will lay downe some motiues to stirre vs with conscience to performe it 1 The more publike prayer is the more honorable acceptable it is to God If it be an honor to God for one to pray the more do ioyne together therin the more honorable it must needs be it is the more acceptable because God delights in the ioynt consent of his Saints worshipping him whereupon God promised Where two or three were gathered together in his name to be in the midst of them 2 It is also the more powerfull the cries of many ioyned together make a lowde crie in Gods eares and moue him the sooner to open his eares Hereupon when there was a iudgement in the Land the Prophet calleth all the people to assemble together to pray and so did the King of Niniueh when the ruine thereof was threatned 3 It is an outward signe whereby wee manifest our selues to be of the chosen and called flocke of Christ 4 It is an especiall meanes of mutuall edification for thereby we mutually stirre vp the zeale and inflame the affection of one another 5 The neglect of it is a note of prophanenesse from which blame Separatists and Schismatiques though they would seem very religious cānot well acquit themselues◠These and such other like reasons made Dauid reioyce when he said Wee will goe into the house of the Lord and mourn when he could not come into the house of Praier §. 92. Of priuate Prayer PRiuate prayer is that which is made by some few together or by one alone by few as when two or three friends goe together into some secret place as when Elisha and his seruant were alone in a chamber praying for the Shunamites childe and Christ tooke Peter and Iohn and Iames and went into a mountaine to pray or an whole houshold pray together in the family as when Cornelius prayed in his house This charge especially belōgeth to the master of the family For as he is in his family a Lord to gouerne and a Prophet to teach so also a Priest to offer vp the sacrifice of prayer as a Minister in the Church so hee in the house must vtter the prayer or at least prouide one to performe that dutie and withall cause his whole houshold to be present thereat §. 93. Of prayer in a family 1 THe family hath need of peculiar blessings which by prayer are to be sought besides the publike and common blessings which in the Church are prayed for yea it receiueth many blessings for which peculiar thankes are to be giuen in the house 2 A Christians house is made Gods Church if Gods worship a principall part whereof is prayer bee there from time to time performed which is a great honor vnto a family Wherefore for honors sake Saint Paul mentioneth the Church in the house of Priscilla and Aquila and of Philemon 3 By prayer a Christian bringeth Gods blessing into his house which is a matter of great profite for where God is called vpon there is he present to bestow his blessing as he blessed Obed-edom and all his houshold while the Arke was in his house Prayer then bringeth both honor and profit vnto a Family Vnworthy they are to be gouernours of a family who omit this duetie therein They cause Gods curse to lye vpon their house and depriue themselues of a iust right vnto all the goods which are therein For by prayer they are all sanctified he that vseth any thing without prayer is an vsurper and a robber and shall another day dearely answere for it They who frequent publike prayer at Church and neglect priuate prayer at home are either superstitious or hypocriticall persons §. 94. Of secret Prayer THe prayer which is made by one alone none being present but God and he which prayeth I may call Secret prayer This may be in a close chamber or closet or on a desolate mountaine or in a secret field or on any house top or in any other place It is very needfull that secret prayer bee added both to publike prayer at Church and priuate prayer in Family for these reasons 1 Hereby we may more freely powre out our whole hearts vnto God it is not meete that any other person should know many things which are knowne to God and cannot be concealed from him Euery one is guiltie of such particular sinnes as are to be acknowledged alone before God and euery one hath particular wants to bee prayed for by himselfe Hereby also wee may by name mention in our praiers to God our dearest friends which is not so meete to doe in company I thinke Saint Paul meant such Secret prayers when he said I make mention of you alwayes in my prayers 2 This kind of prayer affordeth the truest triall of the vprightnesse of a mans heart for a man may long continue to pray in the Church and in a family and his prayer be meere formall euen for company sake but he that alone
The second at the first houre because then hee was led to Pilat The third at the third houre because then he was mocked The fourth at the sixt houre because then he was crucified The fift at the ninth houre because then he gaue vp the Ghost The sixt in the euening because then hee was taken from the Crosse The seuenth in the completory because then he was buried These reasons are superstitious no good grounds In other houres wee may finde other things done to Christ as his bringing to Annas to Caiphas to Herod his accusations scourging c. and so make euery houre a canonicall houre for prayer Wee haue better reasons as I shewed before 2 They place Religion in the very obseruing of set times We doe not so for we set not the same continuance for all some may hold out an houre same halfe some but a quarter some longer some shorter Neither doe we tye all to the same houre A strong able person that vseth to rise betimes may pray at three or foure or fiue of the clock in the morning as soone as heriseth Another that is weake and notable to rise so soone may when he can rise 3 They content themselues with saying ouer so many prayers as may bee in such a set time though their hearts goe not with one word for their prayers being in lattin many cannot vnderstand what they pray We account such prayers meere lip-labour Neither doe wee measure our prayers by a set time but wee measure our time by our deuotion and affection in prayer 4 They appropriate their canonicall houres to ecclesiasticall persons onely as Priests Munks Nunnes c. Wee make our dayly times of prayer common to all Christians because prayer is a duty belonging to all 5 Some of their houres namely at mid-night are very vnseasonable to be ordinarily and daily performed they are neither meet for the health of mā that being the most seasonable time to rest in nor for the worshippe of God which must needes at that time bee drousily performed Our times are the most seasonable that may be 6 Their houres are so many that other necessary businesses must needs be omitted they affoord not time enough for Ministers to study and performe other ministeriall functions belonging to their place Our times are such as may well bee affoorded to prayer by those that haue the most and greatest imployments 7 They are so superstitious on the one side in keeping their number and stinted houres and on the other side so carelesse in the due time that they giue tollerations to obserue all the seuen houres in one part of the day and none in the other part Wee affood no such tollerations Euening prayer would not be performed in the morning though a double taske of the Word may bee read at once §. 122 Of neglecting times of Prayer Vse LEt vs bee carefull and conscionable as in setting vnto our selues fit times of prayer so also in keeping of them Many suffer euery small occasion the least busines a matter of little gaine yea a matter of pleasure and sport to interrupt their course They are farre from Daniels minde If they could truly feele and discerne the sweetnesse and comfort of prayer they would bee otherwise minded then they are For our parts let vs preferre it to all things and let all things whatsoeuer giue place to it Thus shall wee manifest our reuerend and high account of God of his worshippe and of his blessing If in the morning necessary businesse bee to be performed let vs rise so much the sooner to pray rather lose of our sleepe then omit that exercise so at night if extraordinary businesse hold thee vp late sit vp a little the longer for prayer sake They who conscionably and constantly vse it think not themselues safe in a morning till they haue commended themselues by prayer to God they are much disquieted if by any occasion it bee omitted some dare not eate nor drinke in a morning till they haue prayed nor at euen goe to bed till they haue prayed againe A good religious minde § 123. Of praying in all affaires 3 VVHatsoeuer we goe about or wheresoeuer we are we must pray If we goe about any religious exercise any work of our calling any duty of loue any honest lawful recreation we must pray when we goe to meat to sleep to walk abroad to ride a iorney pray at home in the field in our Inne in prison on the sea in a forren country in time of prosperity in time of aduersity in season at our times appointed out of season at other times night and day pray So much implieth the Apostle where he willeth men to pray in euery place and these phrases alwaies at al times cōtinually without ceasing imply as much 1 Prayer sanctifieth euery thing euery place as wee shewed in the fift branch of the necessitie of prayer 2 We cannot expect a blessing in any thing except by prayer we craue it It is in vaine to rise early aud to lye downe late without prayer Therefore Moses prayeth that God would establish the workes of their hands Vse No maruell wee prosper so little in the holy and ciuill things we take in hand and that euery where in euery thing we meete with many crosses and vexations The means of making things prosper and of preuenting crosses is rarely vsed No maruell also that God oft with-holdeth many good things from vs due praise is not giuen for such good things as he giueth §. 124. Of continuall Eiaculations 4 OVr hearts ought euery moment to be ready and prepared to be lift vp to God euen when we haue not opportunity of time and place to vtter any prayer with our mouthes in heart we must pray as Moses and Nehemiah This is that mentall and sudden prayer whereof I spake before Concerning this kind if any shall aske as Peter in another case did how oft shall I pray in a day seuen times as Dauid did I answer as Christ did to Peter I say not to thee vnto seuen times but vnto seuentie times seuen times euen euery moment as the least occasion is offered and so often as the Spirit of God moueth If we obserue our selues or others to stand in need of any blessing instantly let our hearts be lift vp to God when any of Gods blessings come to our minde by the relation of others by our owne cogitation by any present fruition or by any other meanes presently in heart at least blesse God learne of the little birds which lift vp their bils to heauen so oft as they take a little water into them §. 125. Of giuing thankes alwayes VVEE haue an excellent patterne hereof in that man that was A man after Gods owne heart that sweet Singer of Israel as he was very frequent vpon all occasions in making petition to God so also in
throughout his opinion his affection his communication his conuersation 1 Truth of iudgement is the ground of all the rest for though our hearts be neuer so sincere our speeches neuer so true our actions neuer so plaine yet if in iudgement we be misled all is but as straw and stubble which when it commeth to the fire of tryall will soone be consumed It seemeth that before Paul was instructed in the truth of the Gospel he had a kind of truth in his heart for he was zealous towards God yea also in his speeches and actions for he was vnrebukeable concerning the righteousnesse which is the Law yea he thought in himselfe he ought to doe what he did he had not a double heart a double tongue he pretended not what he neuer intended yet because he wanted truth in iudgement all was but drosse and losse vnto him 2 To truth of iudgment must truth of heart be added or els notwithstanding the soundnesse of doctrine which we professe we make our selues odious and abominable to God for God gaue man but one single simple heart if any haue an heart and an heart the Diuell hath giuen him a double heart it is no part of Gods Image God will not acknowledge it Iudas knew the truth of Religion and preached it as wel as the other disciples but wanting truth in his other parts what good got he thereby but the witnesse of his conscience against himselfe 3 But what if a man which professeth the true Religion thinke he hath a single heart and yet bee giuen to lying and to deale deceitfully Surely hee disgraceth his profession and giueth iust cause of suspition that hee hath no honest heart for the heart is as a fountaine Out of the abundance of the heart proceed a mans words and actions yea the heart is as a Queene and hath a command of a mans tongue and of al his outward parts so that if there be truth in it there will be truth in all the other parts sincerity in the heart will keepe the tongue from lying and the whole carriage of a man from dissimulation and deceit We see then that of necessity all these foure branches of truth must be ioyned together to make vp this girdle §. 3. What kind of Girdle is here meant Point 11 THe next point is concerning the metaphor and the fit application of this grace of truth This speech of girding the loynes is in Scripture taken in a double sence one for trussing vp a mans garments the other for close and fast tying his harnesse together in the former sence the metaphor is taken from trauellers or runners for in those countries they were wont to weare long aside garments which if they were not tucked vp they would hang dangling about the heels of such as trauelled or runne a race and so be a great hinderance vnto them In this sence this metaphor is oft vsed and therby Gods people were taught to remoue all impediments in their Christian course and iourney and to be as well prepared as they could be to performe the worke of the Lord. In the latter sence the metaphor is taken from souldiers who are wont to knit their Armour close and fast vnto them and so tye their loynes hard partly to keepe their Armour from loosing and shaking and partly to keepe their body steddy In this sence the Lord said to Iob Gird vp thy loines like a man That last phrase Like a man sheweth that hee speaketh to him as vnto a souldier whom hee would haue to stand stedfast and to hearken vnto him Here it is to be taken in this latter sence and signifieth a souldier-like girding of the loines for which purpose they who weare armour vse to haue a strong faire girdle commonly called a belt whereby they knit fast together and close vnto their middle the vpper and lower peeces of their armour as their brest-plate and their tassets and cushes These belts as they were strong so they were set with studdes being faire and large There is a double vse of them one to keepe the seuerall peeces of armour fast and close together and to hold the loines of a man firme and steddy that he might be able to stand the surer and hold out the longer The other to couer the ioints of the armour that they might not be seene The first vse was for strength the second for ornament §. 4. Wherein a girdle is resembled to truth THus truth is both an ornament to a Christian souldier and also an excellent meanes of strength to vphold him For it doth both grace and honour him before God and man and also fast holdeth together other graces of Gods Spirit especially in temptation when they are most shaken and so vpholdeth him This will more euidently appeare by the particular branches of truth before mentioned 1 What greater ornament and beauty to religion then soundnesse and euidence of truth This is the very glorie and crowne thereof all other vaine glosses as antiqui â—â—e vniuersality vnity vniformity succession consent multitude pompe reuenues c being separated from truth aâ— but as so many pearles in a blind eye which make it so much the more deformed for the more ancient vniuersall vniforme and pompous superstition idolatry or any false religion is the more odious and detestable it is but the more true and sound it is the more excellent and glorious it is So for strength what can better settle and establish the iudgement of a man then truth Great is truth and preuaileth It is like a sharpe sword in a weake mans hand which is able to pierce deepe though there bee but small strength to thrust it Truth cannot be ouercome neither is daunted with the multitude of enemies This is it which hath made Martyrs in all ages to stand to their profession vnto death and to seale it with their blood rather then start from it yea though many of them were illiterate men and weake weomen The like may be said of the other branches of truth an vpright and sincere heart maketh a man amiable before God himselfe Dauid being a man of a single heart is termed A man after Gods owne heart And Noach being an vpright man found grace in the eyes of God No eloquence or learning can so grace and commend a mans speech as truth for lying and falshood are parts of that foule and filthy communication which the Apostle condemneth The Lord hateth a lying tongue it is an abomination vnto him No outward comelinesse of body can so commend a man as plaine faithfull and honest dealing This made Nathaniel so gracious in Christs eyes but none more odious and detestable to God and man then dissembling and deceitfull persons the conscience of such maketh them to shun the light and be afraid of Gods presence as Adam So
Christs feete with her teares and of others is recorded But the griefe of the theefe is implied both by reprouing his fellow and also by acknowledging his owne guiltinesse Rahab saith That their hearts melted Obiect That which is said of Rahab is said of others also who beleeued not Answ Though the same affection be iointly attributed to all yet it was very different in the kinde manner and end thereof The heart of others melted for feare of a temporall destruction it was a worldly sorrow but hers a godly sorrow because shee was an aliant from the common wealth of Israel and out of the Church of God and therefore so earnestly desired to be one of them Lydia might bee prepared before shee heard Paul for shee accompanied them which went out to pray and shee worshipped God or else her heart might bee then touched when shee heard Paul preach The like may be said of those which heard Peter when hee preached to Cornelius and of others Certaine it is that a man must both see and feele his wretchednesse and bee wounded in soule for it before Faith can be wrought in him Yet I denie not but there may bee great difference in the manner measure of greeuing Some draw water and poure it out before the Lord Their heart poureth out abundance of teares Other tremble and quake againe with horror Other long continue in their griefe Other are so deepely wounded within that they cannot expresse it by outward tears but are euen astonished as with a wound that bleedeth inwardly Other see in what a wretched and cursed estate they lie and are greeued and euen confounded that they can greeue no more yet it pleaseth God after hee hath shewed to some their woefull estate thorow sinne and touched their heart therewith bringing them thereby to loath their owne naturall estate to despaire in themselues and to condemne themselues vtterly renouncing all confidence in themselues presently to stirre vp their hearts to desire and embrace the sweete promises and consolations of the Gospell Faith therefore is not to be iudged by the measure but by the truth of griefe which may be knowne by the causes and fruits thereof §. 43. How Griefe which worketh Faith is wrought FOr the causes true griefe which worketh Faith ariseth 1 From the word of God whereby sinne and Gods wrath for the same is discouered Obiect The Iaylor was humbled with an extraordinary iudgement Answer No doubt but he had heard the word of God before for Paul had beene sometime in that City so as that iudgement was but as an hammer to driue into his heart the nailes of Gods word for it is the proper vse of Gods iudgements to beate downe the hard and stoute heart of man and so to make him sensibly apprehend Gods wrath denounced in his Word against sinners So was Manasseh brought to apply the threatnings of Gods word to himselfe by a great iudgement 2 From despaire of all helpe in our selues or any other creature This made the Iewes and Iaylor say What shall we doe So long as man retaineth any conceit of helpe in himselfe all his misery and griefe for it will neuer bring him to Christ 3. From our wretchednesse and vildnesse by reason of sinne whereby God is offended and his wrath prouoked as well as from our cursednesse by reason of the punishment and fearefull issue of sinne Thus was the prodigall childe grieued because he had sinned against his Father §. 44. Of the effects which that Griefe that causeth Faith bringeth forth GRiefe thus wrought bringeth forth these and such like effects 1 Shame for the euill which hath beene done 2 A true and thorow resolution to enter into a new course Surely they which came to Iohn and said What shall we doe were thus minded 3 A renewing of griefe so oft as occasion is offered True spirituall griefe which worketh Faith is neuer cleane dried vp because sinne the cause of it is neuer cleane taken away Thus the griefe which breedeth Faith continueth after Faith is wrought though not in the same manner and measure for before Faith it cannot be mixed with any true ioy and sound comfort as it may be after Faith is wrought Many who haue no better then a temporary Faith are at first much grieued and wounded in conscience but after they receiue some comfort by the promises of the Gospell are so iocund and ioyfull that they grow secure againe and neuer after let griefe seize vpon them no though they fall into such grieuous sinnes as might iustly renew their griefe they put off all with this That once they grieued Dauid Paul and many other faithfull Saints of God were otherwise affected as is euident by those many grieuous groanes sighes and exclamations which are recorded of them §. 45. Of that Desire which causeth Faith THe second thing to be examined in the disposition of a mans heart for the proofe of Faith is the Desire of it after Christ greefe at our misery without desire of the remedy is so farre from being Faith that it causeth desperation That true desire which worketh Faith may be knowne 1. By the Cause 2. By the Order 3. By the Quality 4. By the Fruits 5. By the Continuance of it 1 It is the Gospell and nothing but it that can worke in mans heart a true desire after Christ because by it alone is Christ reuealed and offered 2 It followeth vpon the fore-named griefe for sinne and despaire of succour in our selues or others The Apostle vseth this as a motiue to stirre vp men to beleeue in Christ that there is not saluation in any other 3 It is both an hearty and true desire and also a vehement and earnest desire For the first of these it is not onely an outward desire of the tongue but an inward desire of the soule My soule panteth my soule their steth for God saith Dauid This inward hearty desire is best knowne to a mans owne selfe for what man knoweth the things of a man saue the spirit of a man which is in him For the second it is a greater desire then the desire of any other thing can be No man so desireth any earthlie thing as the poore sinner desireth Christ if it be a true desire therefore the Scripture vseth such metaphors to set it forth as imply greatest ardency as hungring thirsting c. wherof wee haue heard before Balaams slight wish could be no cause or signe of Faith 4. It maketh a man carefull and conscionable in vsing the meanes which God hath appointed to breede faith yea and earnest in calling vpon God to blesse those meanes and to be merciful vnto him as the poore Publican did 5 It still raiseth vp and preserueth an appetite after Christ euen after we haue tasted him
prayer is to be made to God alone §. 6. Of the reasons why our desire is to be made knowne to God Quest VVHat need is there that any prayer should be made to God at all God knoweth the secrets of our heart and vnderstandeth our thought a far off Aus Prayer is made not simply to make knowne the desire and thoughts of our hearts to God so as otherwise God might bee ignorant of them but to testifie mans obedience to that order which God hath set downe For it hath pleased God in his vnsearchable wisdome to appoint prayer a meanes to obtaine all needfull blessings at his hands Were there no other reason to shew the equitie hereof but Gods ordinance and commandement it were sufficient but this hath God appointed very wisely for many good reasons as 1. That it might appeare we vnderstand our owne desires and haue a sence of the thing we want 2. That we may not onely know but acknowledge God the Author and fountaine of all blessings 3. That wee may manifest our faith in his gracious promises and good guiding prouidence 4. That when we receiue the good thing we haue asked we might ascribe the praise thereof to God For the making knowne of our wants to God and crauing supply of them at his hands is a meanes to make vs acknowledge that that supply which we haue is made by him and that the praise thereof is due to him §. 7. Of the things which are requisite to the right maner of prayer THe third thing in the definition of Praier in this word right is not lightly to bee passed ouer many points are comprised vnder it they may all be drawne to these two heads 1 The Matter 2 The Maner of Prayer The Matter in general must be things lawful and good The Maner respecteth 1 The Persons both to whom the prayer is made and also who maketh it 2. The thing which is prayed for The Person to whom we pray being God as we heard two especial properties of him must bee regarded in prayer 1. His Greatnesse 2. His Goodnesse These two are implied in the Preface of the Lords Prayer The word heauen where he is said to be sheweth his greatnesse the title Father his goodnesse The Throne of God before which we appeare in prayer is a throne of glory and of grace Gods glory and grace therefore must be duely weighed A due consideration of the former will moue vs 1. To seeke out a fit Mediator 2. With all reuerence to cast our selues before God §. 8. Of praying in the mediation of Christ IF the greatnesse and glory of God be duely weighed we shall finde it to be so infinite as no creature much lesse weake sinfull man can endure the brightnesse thereof It is noted of the Angels that when they stand before the presence of God they couer their faces with their wings If the glorious Angels cannot endure the great and glorious Maiestie of God how should vile sinners to whom God in himselfe is A consuming fire Which being so there is an absolute necessitie of a fit Mediator This was prefigured vnder the Law by the High Priest who did beare the names of the children of Israel before the Lord. This Mediator is onely one euen the man Iesus Christ. No other in heauen or earth was fit for that office but onely hee who was both God and Man a true proper naturall Sonne of both and so fit to bring man into Gods presence This and this alone maketh vs with boldnesse appeare before the Maiestie of God They who pray to God without a mediator as Pagans or in the name of any other mediatour but Christ as Papists pray not aright in this respect neither can they stand with comfort before God when he shall manifest his Maiestie and iealousie But they who by the onely begotten Sonne of God are brought into the presence of God doe further in regard of Gods excellencie carry themselues with all reuerence and due respect vnto him This reuerence must first be grounded in the heart and then manifested by our words and gesture in prayer §. 9. Of inward reuerence in prayer THat in our hearts wee may feare God and thinke of him reuerently wee must both before prayer meditate of his glory and excellencie for so shall wee come with hearts raised vp from the dunghill of this earth to the glorious Throne of heauen as the Prophet saith Let vs lift vp our hearts c. and also while we are in prayer hold our hearts close with God that they be not carried away with vaine thoughts and wandering imaginations for our prayers are then but lip-labour nothing acceptable to God §. 10. Of words befitting prayer VVOrds whereby this inward reuerence is to bee manifested must be sitting our matter and neither ouer-curious nor ouer-carelesse and loose Curiositie of style hindereth denotion and argueth affectation it sheweth that men in praying seek their owne praise rather then Gods A loose stile to say the least argueth too light esteeme and too great neglect of him to whom wee make our prayer §. 11. Of gesture in prayer OVr gesture must be reuerend and humble Kneeling is the fittest gesture to expresse both these and most proper to prayer Saint Paul setteth forth the very act of prayer by this gesture and vseth it himself If conueniently we cannot kneele then stand This gesture Christ warranteth The poore humble Publican stood when he prayed To pray sitting leaning lying with hat on head c. when no necessitie requireth argueth little reuerence and humilitie §. 12. Of faith in prayer THe other property of God to be especially regarded of vs in prayer is his goodnesse in respect whereof we must come in assurance of Faith to be heard and accepted For Faith is that meanes whereby a blessing is obtained Let not therefore the incredulous person thinke that he shall receiue any thing of the Lord. For strengthening our faith in prayer we must seriously meditate of the promises concerning such things as we pray for and of Gods truth in performing them as Dauid did §. 12. Of lowlinesse of mind in him that prayeth FOr the person that prayeth two things are requisite in regard of himselfe 1 Lowlinesse of minde 2 Holinesse of life Lowlinesse of minde causeth an vtter deniall of our selues when in truth we know and acknowledge that in vs is no ground of confidence but altogether matter of despaire Of this minde was Dauid when he said Enter not into iudgement with thy seruant c. Daniel and all the best of Gods children for the better men are the more lowly they thinke of themselues For attaining to this grace we must impartially weigh our owne balenesse as Abraham who said I am but dust and ashes and our vilenesse through sin as Iob
glore Therewith especially blesse we God and therefore by an excellency it is called glory As Dauid speaking of his tongue saith My glory reioyceth And againe Awake my glory And againe I will sing and giue praise with my glory In regard of these three last reasons it is meet to vse words euen in priuate prayers when we are alone Prouided that it be not for ostentation to be known to pray for that is a note of hypocrisie condemned by our Lord in the Scribes and Pharisies §. 76. Of sudden prayer SVdden prayer is when vpon some present occasion the heart is instantly lift vp vnto God whether it be onely by some sighes of the heart or by some few words vttered It is likely that Nehemiahs prayer was some sudden desire of the hart For the King offring speech vnto him gaue him occasion to make a suit vnto the King which that he might obtain he presently lift vp his hart to God These sudden praiers are called ciaculations of the heart which are to be vsed as salt with meat with euery bit of meat we commonly take a little salt to season it So when we doe any thing when we confer of any thing when we goe any whether vpon all occasions we must lift vp our hearts to God This argueth an holy familiarity with God yea it manifesteth an heauenly mind euen as those things which are ready vpon all occasions to fly vpward appeare to be of a light aerial or fiery nature not earthly heauy weighty This kind of praier must so be vsed as it bee added to solemne and set prayers and not make them to bee neglected No man maketh a meale of salt alone and refuseth other solid meat because salt is now and then to be eaten Much lesse must these sudden praiers hinder solemne or composed prayers §. 77. Of composed prayer COmposed prayer is when a Christian setteth himselfe to make some solemn prayer vnto God whether it be in Church family closet field or any other place whether it be vttered with words or onely conceiued in hart as the morning and euening prayer which Christians vse to make or the praier at solemne assemblies with the like Such were the prayers that Daniel vsed to make three times a day God to whom wee make our praier is a great God of excellent Maiesty not lightly but with all due reuerence to bee regarded and therefore most meet that wee should compose our selues in a solemne manner to appeare before his glorious presence §. 78. Of preparation before prayer THat this kinde of prayer may bee the better performed preparation is very needefull which the Preacher implyeth saying Be not rash with thy mouth and let not thine heart be hasty to vtter any thing before God In preparation vnto prayer two things are to bee performed First we must empty our foules of al such things as may hinder prayer Secondly fill them with such things as may be helpfull thereunto The things that hinder are either wicked or worldly Wicked things are against God or against man Against God are all sinnes and transgressions of his Law These we must search out and hauing found them out set our selues with a full and honest purpose of heart vtterly to forsake them If we regard wickednes God will not heare our prayer Whereupon saith Dauid I will wash mine hands in inocency O Lord and compasse thine alter Against man are wrath anger malice and such like reuengeful affections in regard whereof the Apostle exhorteth to lift vp pure hands without wrath And Christ cōmanded to be reconciled before the gift be offered In a word then that we may empty our soules of al such wicked things both against God and man which would hinder our praiers these two things are needfull First repentance towards God secondly reconciliation with man Worldly things are such cares as concerne the things of this life our temporall estate earthly affaires which though at other times they may be warantable commendable and needfull yet may be an incumberance hinderance vnto praier This was prefigured vnder the Law by that rite of plucking off shooes when men appeared before the Lord. Shooes are lawfull to be worne yea very needfull yet in approching before the Lord they must be put off So moderate care concerning the businesse affairs of this world are lawfull and needful yet when we goe to prayer they must be laid aside and our soules emptied of them For they are as heauy burdens and clogs which will hold downe our hearts and keepe them from flying vp into heauen Now note the counsell of the Apostle Cast away euery thing that presseth downe If our soules be onely emptied of these things they are like that empty house which the vnclean spirit finding entreth into with seauen other spirits Wherfore that we may bee prepared to prayer wee must be filled with such spirituall matters as fit prayer which are concerning God and our selues Gods greatnesse is to be meditated of to strike our hearts with reuerence and his goodnesse to breed faith in vs. Yea also his blessings bestowed to fill our mouths with praise Our wretchednesse is duely to be weighed that wee may bee truely humbled and our wants are to be obserued that wee may know what to aske Thus are we to come prepared to composed praier § 79. Of conceiued praier COnceiued prayer is that which he who vttereth the prayer inuenteth conceiueth himselfe as are most of the praiers recorded in the Scripture This kind of prayer the Saints in al ages haue vsed It is very commendable expedient and needfull For 1 It manifesteth the gift and power of the Spirit who can giue both matter and manner words and affections who can suggest what to pray and how to pray 2 Euery day we haue new wants new assaults new sinnes Is it not needfull then that our praiers be conceiued and framed accordingly that our petitions be made according to our present wants our supplications according to our particular assaults our confession according to our seuerall sinnes 3 As God daily continueth and reneweth old blessings so also hee addeth new to them Is it not most meete that notice bee taken of those new blessings and accordingly thankes bee giuen in particular for them Obiect This present inuenting and conceiuing of prayer maketh prayer to bee confused and either very defectiue or very tedious Answ In them that haue not ability to pray or suddenly and rashly come vnto prayer it may bee so But if a man haue any competent ability if he premeditate before hand what to pray if hee set vnto himselfe any good method and order such defect tediousnesse and confusion as is supposed will bee easily auoided §. 80. Of prescribed prayer PRescribed prayer is when a set constant forme is laid downe before hand and either
to flow forth with teares then a due consideration of Gods tender and mercifull dealing with man and his vngratefull and vngracious cariage towards God The feare of Gods wrath and iudgements and horror of hell may strike the heart with astonishment and amazement and make it as Nabals heart like a stone But griefe for displeasing a mercifull Father and sorrow for losse of Gods fauour is it which especially maketh the â—eart send forth and the eyes shed teares §. 98. Of extraordinary continuance in Prayer EXtraordinary Prayer further consisteth in long continuance when prayer is held out longer then at vsuall â—nd accustomed times Iacob continued a whole night â—n prayer so did Dauid and Christ Moses spent a day â—herein so did Ioshuah and the Elders of Israel Dauidâ—alled â—alled vpon God night day No doubt but Ionah spent â—he three dayes three nights that he was in the Whales â—elly in prayer It may be gathered that Daniel continued one and twenty dayes in prayer Not that without any intermission he so long prayed but that euery day in that time hee returned to extraordinary prayer for so long he was in heauinesse and eate no pleasant bread Now fasting and sorrow in the Saints are companions of prayer besides the Angell of God came to him at the end of those three weekes when his extraordinary prayers are to be supposed to end and said to him From the first day that thou didst set thine heart to vnderstand and to humble thy selfe before thy God thy words were heard Here he sheweth that with Daniels humiliation prayer was ioined else how could his words be heard Secondly that there were diuers daies spent therein else he would not say from the first day c. Now that first day being the beginning of the three weekes and the Angell comming at the end of the three weekes it is like he continued his extraordinary prayers so long Dauid indefinitely saith that he cried till he was weary till his throate was drie till his eies failed For extraordinary continuance he which prayeth must consider his owne strength and ability and not endeauour to goe beyond that for this is to prefer sacrifice before mercy which is against Gods will Neuer must this branch of extraordinary prayer be seuered from the other I meane continuance in time from feruency in heart For though prayer may be extraordinarily feruent when it is not long continued as Christs prayer yet ought not prayer long to continue except it be hearty and feruent for then will it be no better then that much babbling and p those long prayers which Christ reproueth Thus hauing in generall shewed what is extraordinary prayer for our better direction therein and stirring vp thereunto I will further declare First the occasions thereof Secondly helpes Thirdly motiues thereunto §. 99. Of the occasions of extraordinary prayer THe occaseons must be extraordinary and they may be drawne to two heads Blessings Iudgements For blessings if they be withheld extraordinary prayer must be vsed to obtaine them thus Annah obtained a sonne if they bee withdrawne and taken away to recouer them againe thus had Dauid the ioy of his saluation restored to him In these two examples wee see both temporall and spirituall blessings to be occasions of extraordinary praier Besides when we enterprise any thing that requireth an extraordinary blessing extraornary prayer is to be vsed As when we prepare our selues to sanctifie the Sabbath to partake of the holy Communion or to haue our childe baptized Likewise when wee marry enter into any waightie calling or office especially when Ministers are ordained or first set ouer vs. Christ prayed extraordinarily when hee chose his Apostles Luke 6. 12. 13. so did the Church when it sent forth Paul and Barnabas Acts 13. 3. And when they ordained Elders Acts 14. 2. Iudgements are either sinnes or punishments of sins In regard of sinnes extraordinary prayer is to be made either to free vs from temptations thereunto as Paul prayed with great ardencie saying O wretched man that I am who shall deliuer me from the body of this death and againe he prayed thrice against a temptation yea Christ expresly commandeth his Disciples to watch and pray that they enter not into temptation or to pardon such sinnes as haue been committed and lye heauie vpon our conscience because they are in their kinde notorious or we haue long continued in them this mooued Dauid very earnestly to pray as also Peter and Manasseth Punishments of sinne are either threatned or inflicted They may by extraordinary prayer be preuented as the destruction of Niniueh threatned by Ionah was These may be remoued as Manasses captiuity was As ordinary prayer is to be made for others as well as for our selues so likewise extraordinary prayer is to be made for others as iust occasion is offered Moses his extraordinary prayer was for the sinne of the Israelites and for Gods iudgement threatned against them so was Ezraes prayer §. 100. Of the sundry kinds of Fasts THe helps affoorded to extraordinary prayer are especially two Fasting Vowing To Fast according to the notation of the Greeke words signifieth to abstaine from foode In this generall and large acceptation a Fast is diuersly taken For there is a physicall politicke inforced morall spirituall extraordinary hypocriticall supersticious hereticall and religious fast 1 A physicall fast is when for health sake a man forbeareth foode In many cases Physitians giue direction to their Patients to abstaine from eating and drinking for a time 2 A politicke fast is when somtimes of abstaining from foode are enioined for the preseruation of plenty and preuention of penury 3 An inforced and necessary Fast is when men haue not sufficient for ordinary meales as in a City besieged or in a ship on Sea farre from Land prouision being very scarse men are forced to take but one meale a day or to make euery other day a fasting day Thus many poore folke are forced often times to fast because they haue nothing to eate 4 A morall fast is when men eate and drinke sparingly not so much as their appetite desireth but onely so much as may preserue nature and maintaine health and strength that their wanton and lustfull flesh may not be pampered but rather kept vnder to which purpose tendeth this exhortation of Christ Take heed to your selues lest at any time your hearts be ouercharged with surfetting and drunkennesse This is not properly a fast because something is taken but onely respectibly because something is forborne 5 A spirituall fast is when men abstaine from vice which is as food to their corrupt nature Hereof the Lord speaketh where he saith Is not this the fast which I haue chosen to loose the bonds of wickednesse This is called
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
¶ The Minde of the FRONT THis CONSTANT compleat Souldier doth oppose The Failing World the Infecting Flesh the Diuell In Iesuited Angel-shape Three foes Deadly 〈◊〉 tempting men to Euill Christ comforts with his own name-ensign'd Ensigne And crowneth his owne victory in fine Back-sliding IVLIAN is at peace with Hell Conflicts with heauen the knowne truth doth despight Whom Christs victorious Banner doth compell To yeeld the glorious Conqueror his right Snares Swords Fire Brimstone are his fearefull lot He now feeles him whom earst he feared not Selfe-strangling Iudas and selfe-stabbing Saul Stand euerlasting Pillars of Despaire To warne Succession of their dreadfull fall Neuer to be repair'd by faithfull Prayer Yet Heau'ns three yeeres and six month congeal'd fâ—st Elias feruent prayer thaw'd at last THE Whole Armour of GOD. OR A Christians Spirituall Furniture to keep him safe froÌ„ all the assaults of Satan The second Edition corrected inlarged whereunto is added a Treatise of the Sin against the Holy Ghost By William Gouge Resist the Diuell and hee will flee froÌ„ thee Iam. 4. 7. Imprinted at London by Iohn Beale 1619. The reward of the righteous A CHRISTIAN ARMED In this victory The reward of the wicked AN APOSTAT CONFOVNDED By This confusion ☧ Of Salvation Of the Spirit Of Righteousneâ— Truth Of the Preparatioâ— Of the Gospel Of Faith CONSTANTINE Thou hast overcome a Galilean New Testament IVLIAN The power of prayer Deceiveth Faileth Infecteth Desparation To the right Honourable Sr SEBASTIAN HARVY Knight Lord Maior of the Honourable Citie of London and to the right Worshipfull Aldermen and Sheriffes his Brethren and to the right Worshipfull Mr Recorder together with the whole estate of the said City all true happinesse Right Honourable Right Worshipfull YOur Honour and Worships being by the good guiding prouidence of GOD the Generall Captaines and Liefetenants of this Metropolis this chiefe City Castle of the Kingdome wherein by the same Prouidence I am thogh one of the meanest yet one of the Watchmen To whom ought I rather to present these fruits of my Watchmans function then vnto your Honour and Worships As duty in regard of your places so gratefulnesse also in regard of your kindnesses requires as much My Father Grandfather and other Predecessors haue of old from time to time beene beholding to this Honourable City the kindnesse which they formerly receiued is still continued to mee Which as I doe with all humble thankfulnesse acknowledge so from my heart I desire the Almighty to remember your Honor and Worships together with the whole estate of this Honourable City in goodnesse and not to wipe out the kindnesse which is shewed to the Ministers of his Word and to poore distressed people Long hath the Gospell beene purely powerfully plentifully preached in this honourable City and great countenance and maintenance hath by many therein beene giuen thereunto Good orders haue within these later yeeres beene taken for the better sanctifying of the Lords Sabbath Much reliefe is from time to time giuen to the poore These and such like workes of Piety and Charity are the beauty honour strength and wealth of this City I denie not but that in the outward politicke gouernment of this great Corporation and the many seuerall Companies therein London may be accounted the glorie of the earth But the things which make it exceed in glory are the faire houses of Prayer and preaching the Word the great Assemblies of Gods people frequenting the same to worship God the spacious Hospitals and places of Charity together with the liberall prouision therein made for reliefe of poore children and orphants of aged and impotent men and women of lame and maimed souldiers and of many other like succourlesse persons the thrones of Iustice and Iudgement with the like wherein London may be compared to Sion the City of God whereof great and excellent things are spoken Right Honourable and Right Worshipfull goe on this way which is the onely right way to procure the peace and prosperity of your City Let the Ministry of Gods Word be more and more promoted Let the Lords Sabbaths haue their due obseruations let the poore be releeued and the oppressed be succoured let profane persons and all euill doers the enemies of Christian Policies be punished In a word let Gods Ordinances be aduanced and right iudgement executed and so shall London be accounted the City of the great King where he will delight to dwell and bestow his blessing For in these things is God highly honoured Now God who can and will performe it hath said it Them that honour me will I honour It lieth much in the power of Magistrates to procure or hinder the blessing of God in those Cities places ouer which they are set For they being publike persons their good deeds are by the wise God publikely rewarded and their euill deedes publikely reuenged Right Honourable and Right Worshipfull accept I pray you the duty and pardon the boldnes of your Watchman And O Lord of Lords doe good to this City of thine continue the peace and prosperity thereof so prayeth Your Honours and Worships in all duty for euer bounden WILLIAM GOVGE TO THE RIGHT HONOVRABLE RJGHT WORSHIPFVLL AND OTHER my beloued Parishioners Inhabitants of the precinct of Blacke-fryers London Grace in Christ Right Honourable Right Worshipfull Beloued AMong the many great blessings which the Lord hath beene pleased to bestow on me his poore seruant vnworthy of the least I account this to be an high Fauour that he hath put me in his Seruice and appointed me to be one of the Ministers of his Word Basely is this calling accounted of by the greater and vulgar sort of people but my conscience beareth me witnesse that I receiue such contentment therein and hold my selfe so honoured thereby as I preferre it to all other callings and am prouoked thereby to giue some euidence of my thankefull acceptance thereof which better I know not how to doe then by imploying and improuing to my poore power the Talent which my Master hath committed to my charge I am not ignorant how insufficient I am thereunto and that not onely in regard of the greatnesse of the worke whereunto who is sufficient but also in comparison of other Ministers whom God in great number hath raised vp in these our dayes Yet withall I know that the great Master accepted the imployment of two talents as well as of fine yea if he that receiued but one talent had imployed it euen he also should haue beene accepted for God the righteous Iudge neither exacteth nor expecteth more then he giueth If there be a willing mind it is accepted according to that which a man hath and not according to that which he hath not This is it which moueth me as by Preaching so also by publishing some part of my labours in Print to seeke the edification of Gods Church I account Preaching the most principall part of my function for this
their terror For they being spirits it followeth that they are 1 Inuisible though they see vs in euery place and on euery side within and without yet they cannot be seene of vs. And as their nature is so are their assaults such as by the eyes of flesh and blood cannot be seene Consider what aduantage one that seeth hath against a blind man The Sodomites who so fiercely assaulted Lots house being strucken with blindnesse could doe no hurt Elisha himselfe alone led an Army of his enemies being made blinde whither he list We to spirits are as blinde men we can neither see them nor their assaults I speake of men as they are flesh and blood naturall men God giueth to them that are borne of the Spirit spirituall eyes to discerne them and auoide them 2 Priuy to whatsoeuer we doe or speake whether wee bee in company or alone in light or in darkenesse scarce a thought can passe from vs but they can shrewdly gesse at it soone can they espie out all our deuices against them The King of Aram found it to be a great disaduantage that his enemy had one who could disclose the words that he spake in his priuy chamber and his heart was troubled for this thing What great aduantage haue these spirituall enemies against vs who are flesh and blood 3 Not hindered by any bodily impediments no sensible substance can any whit stay their course or slacken their enterprise they can either passe thorough or passe ouer all such things as would stop and hinder vs as armies of men stone walles iron gates woods waters yea Seas and Oceans with the like They need not such space of time to passe from place to place as wee doe but can on the sudden be in diuers places which are many millions of miles asunder For they haue no corporall grauity to hinder them neither can they be let by any bodily obstacle The Sunne is not swifter then they the sight of a mans eye the lightning from Heauen is not more quicke or speedy This also is a very great aduantage 4 Not subiect to any fainting to wearisomnesse to failing or decaying and the like as bodies are for they are simple substances not framed of any externall matter or contrary qualities which cause fainting decaying c. Hence it is that after they haue done many thousand great exploits they are as fresh and ready to doe many more as they were at first They need no resting time but continually night and day are assaulting men without intermission and without ceasing some comfort it is to them who are sorely assaulted by bodily enemies that the night commeth on which vsually causeth some stay But in the combate with spirituall enemies there is no hope of any such matter No they are not subiect to death from the beginning of the World they haue assaulted man and to the end of the World shall they continue whereby they must needs gather much experience which is a great disaduantage I might further proceed in setting downe other particular points of aduantage which they haue against vs in this respect that they are spirituall things But these may suffice and surely these may bee enough to discourage many and make them say §. 27. Of the helpe we haue against Satans aduantages IF our enemies haue such aduantages to what purpose doe we resist and maintaine fight against them Answ Though they be spirits yet God in the power of whose might we are strong is a Spirit of spirits the highest spirit euery way infinite God is inuisible euen to them and they as blind as beetles to God they cannot know the counsell of God yet God knoweth all their deuices God is euery where present much lesse subiect to decay then they Yea God giueth to his souldiers his Spirit to open their eyes that they may see the Diuels temptations hee discouereth all the purposes of the wicked one and trusteth him out of his hold he keepeth vs from fainting and for our further incouragement giueth his hosts of good Angels a charge to guard vs and keepe vs in all our waies Vse 3 This point concerning the spirituall nature of our enemies is a strong motiue to vrge those exhortations which we haue heard before of flying to God and relying vpon his power and likewise of vsing spirituall armour §. 28. Of Satans euill quality THe fourth argument whereby the Diuels are described is their quality which is wickednesse Some restraine this to their malice in particular Their malice hath beene in part laide forth by discouering their manifold wiles and shall further be declared on the last clause of this verse Here I will speake of their wickednesse in generall for so I take the extent of this word in this place The Diuels are extreamely euill they are wholly and onely set vpon mischiefe and wickednesse Therefore as by a kind of exaggeration they are here called spirits of wickednesse so elsewhere Satan is termed by a kind of proprietie that wicked one Many attributes in Scripture are giuen to them to set forth their wickednesse as vncleane euill foule spirits with the like In many respects may the Diuell be accounted most monstrously wicked 1 Because he was the first author of wickednesse that which Christ saith of one particular branch of wickednesse may be applied to the generall he is the father of wickednesse and in that respect is said to be a murtherer from the beginning 2 Because by nature hee is most impure no iot no dramme of goodnesse in him If that be true of a naturall man That all the imaginations of the thoughts of his heart are onely euill continually much more is it true of the Diuel 3 Because hee is most willing and forward vnto euill taking delight therein Not vnfitly may I apply the words of the Psalmist to him He loueth euill more then good and lies more then to speake truth He is of himselfe so set on mischiefe that hee needeth none to egge him forward neither doth it euer repent him of any euill that he doth 4 Because euill is his continuall practice what good hee can hee hindreth and draweth as many as he can to euill all his temptations are to wickednesse First hee tempted man to sinne and euer since ceaseth hee not more and more to stirre him vp thereunto and that not onely by himselfe but also by his instruments the flesh the world persecutors idolaters heretikes profane men c. Vse 1 Heereby may wee take notice of the Diuels medling with vs when he preuaileth against vs Whensoeuer we are solicited to any wickednesse then is the Diuell at our elbow when we commit any wickednesse then hath the Diuell beguiled vs and preuailed against vs. As by our disposition to righteousnesse and the fruits of holinesse we may know the powerful worke of the Spirit on vs so we may know
But we keepe nothing from Satan which is his due he seeketh to get those from Christ whom Christ hath dearely bought euen with the price of his owne blood It is therefore a Diabolical property to raise vniust quarrels and by force to seeke to wring from any that which he hath no rightâ— vnto If we be thus set vpon lawfully we may defendâ— our selues and with confidence call for Gods aide yea also in faith depend vpon him §. 3. Of resisting ONe offensiue weapon the word of God which is a Sword is put into our hands so that iust occasion being offered we may and ought to do our best to repell and driue away the diuell and his instruments Hereof I shall speake more largely on the beginning of the 17. ver §. 4. Of standing at defiance EVery part and peece of this Armour is for the forepart of a man neuer a peece for his backe or hind-parts What doth this imply but that we should alwayes stand against our enemies face to face and neuer shew them our backs neuer flie from them but haue Nâ—hemias holy resolution and say should such as we flie Oft we are stirred vp to fight wrestle stand resist c. neuer perswaded in the whole book of God to flie that is to yeeld the victory vnto Satan We may wisely auoid his temptations and not yeeld to them when by them he seekes to draw vs from the seruice of our Lord to his slauery and thus we are commanded to to flie from idolatrie to flie from the lusts of youth c. But timorously to ceasse from resisting temptations and withstanding the Diuell is dangerous to our selues and dishonourable to God it maketh Satan euen insult ouer God himselfe whose souldiers we are and get great aduantage against vs for flying from God whom haue we to flie vnto being out of Gods protection the Diuell will soone make a prey of vs. Let vs not thinke that if we yeeld the field the Diuell will be contented It is not the glory of conquest that hee seeketh so much as our destruction He seeketh whom to deuouâ—e §. 5. Of the sufficiency of our Armour IN this particular enumeration of these seuerall peeces I find a Christian souldier armed from top to toe for here is an Helmet for his head and face a Brestplate together with the tassets and cushes from necke to middle and from thence to the knees a Girdle to knit them together greaues from knees to the soles of the feet a Sword for the right hand and a Shield for the left Well therefore might the Apostle terme it whole Armour Vse 1 So whole and compleate is this Armour as we need seek for no other to adde to it or to couer it ouer As it is madnesse to reiect this and trust to the clout and paper armour of Papists and wordlings so it is childishnesse and meere folly to couer this whole Armour ouer with any other and so needlesly clog the soule yea it is derogatory to Gods honour and wisedome and a degree of presumption Such are they as acknowledge and beleeue that the word of God is perfect and yet thinke it no harme to haue humane traditions added thereto or that Christ onely is able to saue and yet the helpe of Saints to doe no harme or that faith onely is sufficient for iustification and yet no hurt to ioyne workes also with faith in the office of iustifying a sinner c. Vse 2 Let our care be to be armed with this whole Armour and euery peece of it and so we may well content our selues therewith boldly may we defie our enemies hauing it on and not feare what they can do vnto vs. These vses haue bene largely handled so as I need not now further insist vpon them THE THIRD PART Girdle of Truth Ephes 6. 14. Hauing your loynes girt about with Truth §. 1. Of the diuers kinds of Truth THe first peece of spirituall Armour heere in order set downe by the Apostle is Truth In handling whereof I will shew first what Truth is heere meant Secondly how fitly it is compared to a Girdle Thirdly what account is to be made thereof Fourthly what wyles the diuell hath to wrest it from vs For the first There is in man a foure-fold truth 1. Of iudgment 2. Of heart 3. Of speech 4. Of action Truth of iudgement is when a mans iudgement agreeeth with Gods word which is the touch-stone of Truth so as the principles of that Religion which he professeth and his opinion concerning the same are grounded theron and may be warranted thereby When the vnderstanding of man being enlightned by Gods Spirit and informed by his word remaineth setled and established in that doctrine which the word of God teacheth then is there Truth in his iudgement this Truth was it for which Saint Peter commended the distressed Iewes to whom he wrote and which Saint Paul exhorteth the Ephesians to follow This is opposed to errour Truth of heart is the singlenesse and sincerity thereof whereby a man seeketh to approue himselfe vnto God the searcher of all hearts and to be accepted of him this is that truth in the inward affection which God loueth and wherewith Hezekiah comforted himselfe yea which he pleaded before the Lord when he had receiued a sentence of death This is opposed to hypocrisie Truth of speech is an agreement of the word of a mans mouth both with his mind and also with the matter which he vttereth This is it whereunto we are exhorted Ephes 4. vers 25. speake the truth And which the Apostle oft affirmeth of himselfe This is opposed to lying when a man speaketh against his mind and conscience and to falshood when a man speaketh contrary to the thing it selfe Truth of action is a plaine faithfull and honest dealing in all things whether wee haue to doe with God or man when men neither make shew of doing that which indeed they doe not or of doing it otherwise then they doe this truth was in Nathaniel in which respect Christ called him an Israelites in truth This is opposed to dissimulation and deceit §. 5. What kind of Truth is here meant SOme apply the Truth here mentioned to doctrine and religion as if only the soundnes of it were meant others restraine it to the vprightnesse and sincerity of our hearts and affections others vnderstand it of the truth of our words and speeches and others expound it of the purity and innocency of our practise and carriage But whosoeuer exclude any of these forenamed branches of truth come as I take it short of the Apostles meaning all of them must concurre to make vp the strength and beauty of this Girdle For truth is a generall propertie which as salt seasoneth euery thing and maketh it sauory to God and man the whole lumpe must be leauened with it I meane the whole man
likewise truth in all these doth very much strengthen and vphold a man in time of triall and keepeth him from fainting This was the ground of Iobs courage and constancy This added an edge to Hezekâ—ahs prayers This made Dauid bold to referre himselfe to Gods triall examination This vpheld Paul against all that could be laid against him §. 5. Of getting truth Point 3 THe account which wee are to make of this spirituall belt is declared by Solomon who exhorteth to buy the truth and not sell it This aduice concerneth two sorts of men 1. Such as haue it not they must labour to get it 2. Such as haue it they must hold it fast That this direction may bee the better applied wee are well to search whether we haue this girdle of verity or no. Fitly may I apply that to truth which the Apostle speaketh of faith Examine your selues whether yee haue truth proue your selues There is no grace which maketh a more sensible difference betwixt the children of God and of the Diuel then truth In this examination we must proceed in order §. 6. How triall of truth may be made 1. TRiall is to bee made of the truth of our iudgement whether the religion which we professe and all the principles thereof be assuredly sound and true To this tendeth that exhortation of Saint Paul Trie all things and that of Saint Iohn Trie the spirits For this end the direction giuen by Christ Search the Scriptures is to be obserued and followed as it was by the men of Berea for the Scriptures are the word of truth and the voice of God the highest and chiefest Iudge a most perfect sufficient impartiall Iudge They who make any other Iudge may soone be deceiued Here see what wrong Popish guides doe to their followers in keeping from them this touch-stone of truth See what ideots they bee who thinke it sufficient to beleeue as the Church doth Such are they among vs whose onely ground of faith is the common receiued Doctrine be it true or false No maruell they be soone shaken and remoued they want this girdle of truth which should strengthen them 2 If wee find truth seated in our vnderstanding then are we further to obserue whether like the ointment powred on Aarons head and the dew that fell on the mountaines of Sion it descend from the head to the heart whether the heart be vpright before God or no. It appeareth that Dauid thorowly searched his heart for the truth thereof or else durst he not with such boldnesse and confidence haue referred it to Gods triall the like I might instance in Iob Hezechiah Paul and many others Great neede there is of thorow trying the heart for it is deceitfull aboue all things and that not onely to others who cannot discerne the secrets thereof but also to men themselues if at least they diue not into the bottom of it Some be such grosse hypocrites that they cannot but in their hearts condemne themselues as Ananias and Saphira others so simple as they beguile themselues like Peter and the other Disciples In all ages many haue thought better of the integrity of their heart then by proofe and euent it hath fallen out to be The best triall of our heart will bee by our disposition when wee are alone or when wee can conceale our thoughts and cogitations from all men yea euen from the very suspition and coniecture of men if then they be vpright and therefore vpright because we desire to approue our selues to God as Ioseph then may we be assured there is truth in them 3 From the heart which is a fountaine we are to proceede to the streames thereof our speeches and actions and search whether from this cleare spring there flow forth cleare waters and so see what correspondency there is betwixt them Now here we are not onely to obserue whether our speeches doe agree with our knowledge of the thing we vtter and with euidence of the thing it selfe or whether our actions be plaine or fraudulent and deceitfull but also whether that true and good communication which we vtter and those true and honest actions which we performe doe come from the good treasure of a true heart For our helpe in this triall note these few directions §. 7. Directions for triall of truth in speech and action 1. VVHat is the ground of truth in our words and actions what moueth vs thereunto whether popular applause as the Sribes and Pharises who did all to be seene of men for they loued the praise of men more then of God or credit and estimation as Saul or profit as the Schechemites or respect to some men as Ioash and his people or desire of quiet and auoiding trouble as they which became Iewes in Mordecaies time or company and example of others as Ananias and Saphira or intent to worke some mischiefe as Iezabel and Ishmael These and such other by-respects being the ground and cause of our actions doe plainely argue that there is no sound truth in them 2 What is the extent of that truth we make shew of whether it be in all things This was the proofe of the Apostles good conscience for truth is a leuen which seasoneth the whole lumpe So as they which at sometimes and in some things are watchfull ouer their words and actions but carelesse at other times in other things want this leuen of truth as Herod 3 What the things are wherein wee are most strictt whether they be matters of greatest weight and moment They who pretend much truth in smal and light matters and are carelesse and dissolute in great and weighty matters haue no sound truth in them Such were the Scribes and Pharises 4 What order we obserue whether first we beginne with our selues and looke to our owne speeches and actions Many will be more forward and zealous in stirring vp others to all manner of truth then themselues yea they will checke others for failing in such things wherein themselues are most faulty surely there is no sound truth in such Christ maketh this a note of hypocrisie §. 8. Of buying truth THus are wee to search our selues thorowout and if vpon this search wee cannot find that wee haue this girdle of verity then we must obserue the first part of the Wisemans aduice Buy the truth that is vse all the meanes which possibly we can for attaining vnto and possessing it yea though it be with a departing from and forsaking of many things which seemed profitable and pleasant vnto vs because they and truth could not well stand together The Metaphor of buying implieth a letting goe of some things for the attaining of other things Excellentlie is this set forth vnto vs by two parables which Christ vttered one of a man
other side much trouble great persecution is raised If they câ—not cleane ouerthrow Truth yet they will do what they can to adulterate it witnesse the Prophets and Apostles times and euery age euer since I would our age and Countrey were free from it Behold how busie Popish Iesuites Priests and Fryers are what would they not giue what would they not doe to dispossesse vs of the Truth of Religion §. 13. How sincerity is assaulted SO likewise for sincerity how doe profane worldlings seeke to wrest it from vs endeuouring to make vs odious to all because we will not yeeld to them These are as spitefully bent against vs for sincerity Truth and honesty in our heart words and actions as Papists are for verity and soundnesse of doctrine For some hate those that are honest and vpright as Ahab hated Micaiah some scoffe at them as Ismael at Isaac saying plaine dealing is a iewell and he that vseth it will die a begger Yea they will not sticke to brand them with the odious termes of hypocrisie and dissimulation though of all sort of people they are farthest from it especially if God suffer any affliction to fall on them as on his seruant Iob then with e Iobs wife and friends they will be ready to vpbraid vnto them their integrity and vprightnesse as if all had beene onely in shew to bleare mens eyes But if any that indeed with an hollow heart haue made profession doe fall away and so bee discouered as Iudas Ananias Demas and such other their examples shall bee cast in the teeth of the most vpright And if notwithstanding all this they shall remaine constant as Iob did and not suffer their innocency and integrity to bee outfaced then will they obiect against them the censure of other men and say of them How soeuer ye thinke of your selues yet others and those good men too thinke not so well of you if ye were wise you would giue more credit to other mens iudgement then to your owne for men are blind and partiall in iudging themselues Many by these and such like discouragements haue beene moued to make no account of Truth but to leaue it to such as better esteeme it them they Others to cast it away and to yeeld to the times both for Religion and conuersation shewing themselues as superstitious or profane as the worst I will therefore as an antidote against those poysonous obiections discouer the vanitie of them and shew how these wyles may be auoided §. 14. Of the necessity of Truth in Religion 1 AGainst fast holding Truth in iudgement two things are especially obiected One that it is not necessary The other that it is dangerous Obiect 1. They say it is not necessary because a man may be saued in any Religion Answ This is a moâ—t salse and impious position the very bane of true Religion The Apostle expresly saith there is one faith In that Christ termes himselfe the Way the Truth the Life doth he not imply that hee is the onely true way that leadeth to life That curse which the Apostle thundreth out against all that preached any otherwise then he had preached ought to terrifie vs from yeelding to any thing but the Truth He pronounceth them damned which beleeue not the Truth §. 15. Of the pretended danger in maintaining Truth Obiect 2. THe danger which they alledge is either in regard of conspiracies treasons and insurrections which Princes and Gouernous are subiect vnto if they be too stiffe in maintaining truth of Religion or persecutions which subiects are like to fall into if they be too resolute in professing the Truth Answ For the danger of Princes and Magistrates they need not to feare 〈◊〉 because they haue God to watch ouer them and to bee their protector so long as they maintaine the Truth Not to search after examples of other ages and places consider how miraculously God preserued Queene Elizabeth of blessed memory both from inuasions of enemies abroad and also from many conspiracies of Traitors at home After 44. yeeres and 4. moneths prosperous Reigne in peace she ended her dayes notwithstanding all dangers whatsoeuer Many Treasons close cruell Treasons such as the like in all former ages haue not beene heard of haue also beene intended against our present royall Soueraigne what hath bene the issue They which laid the snares were caught themselues and he yet remaineth safe and long may he remaine safe Surely God hath respect to the Truth which hath bin and still is maintained in this land Our neighbour King thought to auoide danger by letting go â—he Truth and yeelding to idolatry but thereby he cast himselfe out of the protection of the God of truth What followed thereupon One sorry villaine slue him in the midst of his guard As for the persecution which is raised against others it is a note of blessednesse a matter of reioycing and in this respect a strong motiue to perswade vs fast to hold Truth §. 16. Of the pretended trouble of conscience which sincerity is said to cause 2 AGainst truth of heart and remaining stedfast therein are obiected 1. Vexation of mind 2. Wearisomnesse 3. Outward troubles 4. The iudgement of other men Obiect 1. The Diuell suggesteth to many that it is impossible alwayes to keepe the heart vpright and that if there be a little failing the conscience is so troubled as it can hardly if at all be quieted and thereupon inferreth that it is best not at all to regard truth of heart Answ There can be no better no more soueraigne a preseruatiue against trouble of conscience then truth of heart This kept Iob from despaire this made Hezekiah bold Truth of heart is a strong prop to a man in the middest of his manifold infirmities for it is impossible to keepe the heart free from all corruption but yet there may be truth in heart Euery corruption though it argue imperfection yet it argues not hypocrisie if it steale into the heart against our honest purpose and against our earnest desire and being discerned causeth godly sorrow and Christian watchfulnesse both in purging the heart of that which is intred in and also in keeping it that the like enter not in againe But where there is no truth of heart it is vtterly impossible that there should bee any sound comfort If such a mans conscience be euer troubled it will be ouerwhelmed and drowned in despaire §. 17. Of the pretended wearisomnesse of Sincerity Obiect 2. AGaine he suggesteth that it is a wearisome thing to keep the Girdle of Truth alwayes close vnto vs. None can hold out the most vpright haue fallen away as Demas and others Answ It seemeth wearisome onely to those who neuer felt it neuer knew it I may say of it as Christ of his yoke It is easie and light Yea it is sweet and pleasant to him that indeed tasted of it As
for those which haue fallen they neuer had a graine of Truth in their hearts all the shew they made was only a shew They fell because they had no Truth in them Had they beene vpright they would haue continued so for marke the vp right man the end of that man is peace §. 18. Of the pretended iudgements on the vpright Obiesct 3. FVrther he inferreth that the vprightest are plagued as much if not more then others How then can their vprightnesse be pleasing to God Answ Corections are not takens of Gods wrath but of his loue when they are laid vpon his children The vpright haue many iudgements inflicted on them for proofe of their vprightnesse as Iob and therefore for their good and for their glory yea also for the glory of God §. 19. Of others opinions concerning a mans sincerity Obiect Esides hee laboureth to perswade men that they deceiue themselues in thinking they haue truth of heart when they haue none because other men iudge not so well of them as they themselues Answ No other man can so well discerne the Truth of heart as a mans owne selfe For what man knoweth the things of a man saue the spirit of a man which is in him As other men may iudge an hypocrite to bee vpright when the hypocrite in his own conscience knoweth himselfe to be so so they may iudge an vpright man to be an hypocrite But another mans iudgement cannot make the hypocrite to be vpright why then should it make an vpright man an hypocrite the hypocrites conscience condemneth him though all the world acquite him and the vpright mans conscience will vphold him as Iobs did though all the world condemne him Beleued if our heart condemne vs not then haue we boldnesse towards God For euery one standeth or falleth to his owne master §. 20. Pretended hinderances of plaine-dealing 3 AGainst Truth in words and deeds are obiected I know not what hinderances and inconueniences Obiect 1. Truth is an hinderance in that it keepeth men from much gaine for some say there is no liuing without lying and vsing the common secrets of Trades Answ It were much better to want gaine then to get it by any deceit of word or deed The bread of deceit is sweet to a man but afterwards his mouth shall be filled with grauell A curse remaineth vpon that gaine which is deceitfully gotten But this pretext of hinderance is a meere pretext vtterly false for there is not a more sure meanes of gaine then truth in word and deed and that in a double respect 1. Because most men desire to deale with such so as they shall haue the best custome no man is willing to be deceiued but all desire that others should truly and plainely deale with them howsoeuer they deale with others 2 Because Gods blessing which bringeth gaine and maketh rich goeth with the vpright §. 21. Pretended inconueniences of plaine dealing Obiect 2. THe inconueniences are that the vpright are laughed to scorne they are a by-word in euery mans mouth yea they are trodden vnder euery ones feete d they are made a prey Answ All these wee may put as flowers into our garland of glory and reioice in them as we heard of persecution for Christ maketh them kinds of persecution Thus we see that Truth notwithstanding all that can be obiected against it is worth the keeping all the cauils of the Diuell and his instrument are of no force to make vs little regard this girdle of verity or lightly to let it goe yea such is the vertue of Truth that like the Palme tree the more it is pressed downe the more it groweth §. 22. Of holding truth more stedfastly for opposition LEt vs doe with this and other peeces of spirituall Armour as men doe with their cloakes which couer their bodies if the wind blow hard against them they will so much the faster and closer hold their cloakes Euen so the more Satan striueth to depriue vs of our spirituall robes the more carefull and stedfast ought wee to be in keeping them In particular for this girdle of verity it is so much the more highly to be accounted of by vs who are the Lords faithfull souldiers by how much the lesse reckoning is made thereof by the greater number of people In these daies all is for shew little or nothing in truth As building wares apparell and the like are all of the sleightest stuffe but with the fairest glosse and shew that may be so our religion and all things else That religion which outwardly is most glorious and pompous is of most imbraced as being the best whereby it commeth to passe that Popery hath gotten such liking of many Who almost is carefull to set himselfe alwaies in Gods presence and as Enoch to walke with him Many who seeme very deuout at Church seldome or neuer haue any religious exercise at home in their Family much lesse in their closets before God For their words they shall be as faire as may be before a mans face but full of falsehood yea most bitter and virulent behind a mans backe And for actions all are to bleare the purblind eyes of men All the care is to keepe credit with men wherein while men thinke to deceiue others they doe most of all deceiue themselues and their owne poore soules which shall another day answere for this deceit THE FOVRTH PART Brest-plate of Righteousnesse Ephes 6. 14. And hauing on the brest-plate of righteousnesse §. 1. Of Righteousnesse m generall THe second peece of our Spirituall Armour is Righteousnesse compared to a brest-plate Fitly is this inferred vpon the former for truth is the mother of righteousnesse they cannot be seuered In handling this point I will shew first what righteousnesse is Secondly how fitly it is compared to a brest-plate Thirdly how this brest-plate is put and kept on Fourthly what is the benefit of it Fiftly what are the wiles of the Diuell to keepe vs from it Point 1 Righteousnesse is our conformity vnto Gods Law an holy quality wrought in vs by Gods Spirit whereby we endeauour to square and frame all our thoughts words and actions vnto the righteous rule of the Law of God It is that which wee commonly call Iustice a vertue whereby is giuen to euery one their due whether it be to God or man Righteousnesse is often restrained to that part of iustice which respecteth man and so is the summe of the second Table but then either some other word is ioined with it which hath reference to God as Holinesse Luke 1. 75 or else some circumstance of the place restraineth it to man as Deut. 24. 13. But otherwise when there is no other word or circumstance which restraineth it then it extendeth it selfe to the whole Law as here The Law of God is a right and perfect rule and declareth what is due
is a mother-grace which breedeth and bringeth forth other graces as the heart being quickned sendeth forth life into all the other parts That it is the first is euident for Christ is that fountaine in whom all fulnesse dwelleth Col. 1. 19. of whose fulnesse alâ— receiue Ioh. 1. 16. without whom we can doe nothing Ioh. 15. 5. Now it is Faith whereby wee touch Christ By Faith Christ dwelleth in our hearts Ephes 3. 17. The spirituall life which we liue we liue by Faith in the Sonne of God Gal. 2. 20. therefore till by Faith we be ingraffed into Christ no true sauing grace can be in a man Without Faith it is impossible to please God Heb. 11. 1. That also it is a mother grace is cleare for from Faith springeth repentance loue new obedience c. Repentance is a change of the heart as the notation of the Greeke word implyeth Now what is it that changeth the heart of a sinner Is it not the apprehension of Gods infinite loue and rich mercy a perswasion that a mans sinnes are pardoned The apprehension of Gods wrath and feare of hell fire may worke some sorrow for sinne committed yea also it may restraine a man from committing many sinnes at least for a time but that which altereth the naturall disposition of the heart which changeth and reformeth it is Faith in the remission of sinne By Faith God purifieth the hearts of men True Christian loue also is a reflection of Gods loue to man till a man feele Gods loue to warme his heart and to set it on fire he can loue neither God nor man He that loueth his brother aright must loue him in and for the Lord and so must loue God before but it is not possible for any to loue God except he beleeue that God loueth him Can a peece of yron giue heat and burne except it be first heated by the fire But our hearts are naturally more destitute of loue to God then any yron of heat they must therefore be set on fire by Gods loue and a sweet apprehension thereof before they can loue God We loue God because he loued vs first It is Faith which worketh by loue Thus I might further shew how all other sanctifying graces spring from Faith But what followeth from thence surely this that if any sanctifying and sauing grace be needfull then is Faith especially which is the Mother of all without it no grace at all no life at all for the iust shall liue by his Faith Hab. 2. 4. From faith commeth the spirituall life of a Christian in this world Gal. 2. 20. and eternall life in the world to come Ioh. 3. 16 c. Yea no benefit from Christ without Faith though Christ receiued the spirit without measure and it pleased the Father that in him should all fulnesse dwel yet to such as haue no faith he is as a deepe well out of which no water of life can be had But when a man hath faith what is the profit and benefit thereof Much euery way By faith Christ dwelleth in our hearts and so we are vnited to him By Faith wee liue by Faith we are reconciled iustified sanctified saued It were infinite to reckon vp all the benefits of Faith In regard of profit and benefit to ourselues it far surpasseth all other graces By other graces as loue mercy kindnesse wisedome and the like we may be profitable to others but Faith is it which draweth and bringeth in to our selues bodies and soules all the profit It is also a grace of admirable comfort this is it which bringeth peace of conscience That peace of God which passeth all vnderstanding this vpholdeth in all troubles and that many times aboue and against sence and reason All comfort without Faith is in vaine when all other comforts faile then may faith vphold vs. Thus faith vpheld Iob Dauid Iehosaphat When other graces and the testimony of our conscience faile Faith may support vs for the conscience hath respect to the man himselfe to his disposition and carriage which is subiect to many temptations and many alterations but Faith hath respect to GOD and his promises to Christ and his sacrifice which are props or rather rockes that neuer faile In this respect is Faith fitly compared to a shield for as a souldier who hath a good shield and is able well to vse it will not vtterly be discouraged but stand out in the battell though his head-peece bee crackt his brest-plate battered his girdle loose c So when verity righteousnesse patience and other like graces seeme to faile he that hath sound faith will not vtterly be quailed and confounded Faith being so excellent a grace as that whereby God is most honoured so necessary profitable and comfortable a grace as hath beene shewed what point of Christian Religion is rather to be made knowne is more to be pressed oftner to be inculcated about what can a Minister of Gods word better spend his time study and paines For Faith is the most proper and principall obiect of the Gospell which is therefore called The Word of Faith The preaching of Faith yea Faith it selfe §. 9. Of the high account which wee ought to make of Faith AS Ministers are most to preach this Doctrine so are people to learne it aboue all to be very well instructed in it that they may know what true faith is yea to examine themselues whether they haue in them this grace or no if not to enquire how it may be gotten how discerned and proued if they haue it to labour well to preserue increase and vse it for Faith is a capitall grace We must therefore in this respect learne wisdome of the Serpent who hath an especiall care of his head if hee be assaulted and cannot flie hee will couer his head with the rest of his body and suffer it to be strucken and wounded rather then his head Wee ought to bee the more carefull of this Head Vertue because Satan who well knoweth the worth of it seeketh most to assault it Is it not good wisdome to looke to that most of all which hee most of all siâ—teth Of these points I shall more distinctly speake afterwards This I thought good to premise by way of preparation vnto the discourse following taking occasion from the Apostles Preface aboue all §. 10. Of the Papists câ—uill against Faith IF any popishly minded shall thinke or say that so much preaching and learning of Faith is an hinderance to good workes and maketh men carelesse of all piety and charity I answer that if any be so minded they are blinded by the god of this world that the light of the glorious Gospell should not shine vnto them The truth is that no other doctrine can make men more conscionable in performing all duty to God and man then the doctrine of
in and by whom wee are iustified and sanctifying Faith because by it God purifieth our hearts §. 14. Of the definition of iustifying Faith THis true sound vnfained iustifying sanctifying sauing Faith whereof wee now speake I say this Faith is a beliefe of the Gospel whereby Christ and all his benefits offered therein are receiued In this definition note the two vsuall parts of a definition 1. The common matter of it A beliefe of the Gospell 2. The particular forme or difference whereby Christ c. The former sheweth wherein true iustifying faith agreeth with other kinds of faith the latter wherein it differeth from them 1 It is a beleefe this it hath common with all kindes of faith where there is no beleefe no credence no assent giuen there is no faith at all 2 Of the Gospell though the whole word of God bee the generall obiect of iustifying Faith yet the Gospell is the speciall obiect thereof by it is the heart of a beleeuer especially moued and affected and this is it which iustifying faith hath common with that kinde of faith that commeth nearest vnto it and is hardly distinguished from it namely a temporary faith What the Gospell is wee haue shewed before The summe of it is plainely and fully laide downe by Christ himselfe in these words God so loued the World that hee gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 3 Whereby Christ and all his benefits offered therein Christ Iesus is the subiect matter and very substance of the Gospel and so the proper and peculiar obiect of iustifying faith Christ I say not barely and nakedly considered in himselfe for then were he no Sauiour but accompanied with all those benefits which as our Mediator and Redeemer he wrought and purchased for vs. The Apostle setteth downe foure of those benefits Wisdome Righteousnesse Sanctification Redemption vnder which the other may bee comprised These are said to bee offered in the Gospell 1 Because of the necessary relation betwixt receiuing and offering for receiuing presupposeth an offering 2 To shew the ground of our receiuing which is Gods free offer 3 To shew that all they who receiue not Christ plainly reiect him and so are iustly condemned for reiecting him 4 Are receiued In the act of receiuing the nature of iustifying faith especially consisteth for thereby is Christ made a mans owne in this the best temporary faith that may be commeth short of iustifying faith for all that ioy which temporary beleeuers conceiue ariseth not from any true possession of Christ but onely from some apprehension of those great and excellent things which in the Gospell are promised Iustifying faith is as it it were the hand of the soule a spirituall instrument framed in our hearts by the Spirit of God whereby we lay hold on Christ and apply or take vnto our selues and receiue those things which God in the Gospel offereth vnto vs. This word of receiuing fitly answereth that metaphor of eating and drinking so oft vsed in the Scripture to set forth the nature of Faith Ye know that all the benefit we receiue by food cometh from our eating drinking it though there be set before a man great plenty of dainty and wholesom cheare yet if it be not eaten where is the benefit of it so in vaine is Christ with all his benefits offered if he be not receiued Fitly also doth it answer another excellent metaphor namely of marriage which is oft vsed in the holy Scripture to set forth that neere vnion which is betwixt Christ and the faithfull God maketh offer of his Sonne in marriage to mankinde Christ came downe from heauen to be a suter and to bee espoused Ministers his friends intreat vs in Christs steed to accept him when in our hearts we accept this offer and receiue this Sonne of God to be our husband then in truth and indeed wee beleeue and not before Thus haue I opened this definition of Faith in the seuerall parts thereof out of it two especiall points are to be noted 1 That euery faithfull soule euery true beleeuer giueth a full assent in his mind to the truth of the Gospel that God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life so as heere is excluded a wauering opinion for beliefe is a strong perswasion and also a presumptuous conceit for the Gospel is the Word of Truth which cannot deceiue 2 That with the assent of the mind there goeth a consent of the will soas what the beleeuer conceiueth in his vnderstanding to be true he embraceth in his will to be good and so in his heart ioyfully receiueth that faâ—â—r which God freely offereth vnto him namely Christ Ie Iesus and in with him all things needfull to saluation Thus by Gods offer of his Sonne in the Gospel and our receiuing of him by Faith we come to be espoused to Christ as a Bride to her Bridegroome to be in graffed into him as sciences into a stocke to be of one body with him he the head we the members and so he and we to make one Christ By the Faith here spoken of Christ dwelleth in our hearts he is ours and we are his This and nothing but this is it wherewith we shal be able to quench all the fiery darts of the wicked §. 15. Of the resemblance betwixt Faith and a Shield NOw further marke how fitly this Faith is compared to a Shield A Shield is a generall fence for the whole body especially for the principall parts the head and heart There are sundry kindes of shields bucklers and targets vsed in warre some round and small some square some like an halfe moone some after one fashion some after another and accordingly they haue diuers names The Greeke word which heere the Apostle vseth is taken from a doore or gate so as it signifieth a long broad large shield wherewith the whole body was couered The vse of it is both to auoide handy blowes strokes foines pushes and the like made with Sword Halberd Spâ—are and such like weapons and also to keepe off Darts Arrowes Bullets Stones and such annoyances as were shot and flung afarre off so as it is a common defence against all sorts of weapons all kinds of assaults Of this vse is Faith able to defend the whole man from al sorts of temptations cast against him by any of his spirituall enemies the flesh world or diuell By Faith the beleeuer holdeth out Christ himselfe and the power and efficacy of his obedience and suffering against all spirituall assaults if this defend him not from all what can This will keepe vs safe from temptations taken from the corruption of our nature imperfection of our obedience
innumerable number and infinite weight of our sinnes from prosperity aduersity or the like if at least it be well vsed Of the well vsing of it we shall afterwards heare §. 16. Of the meaning of the word Take THe next point to be handled is the Action whereunto we are exhorted in this word Take which is the very same that he vsed before verse 13. it is heere vsed in as large a sence both to take vp or to take vnto one and also to take againe and recouer a thing Souldiers let not their Shield lie on the ground but take it vp in their hands hold it our against their enemies mouing it vp and downe euery way where the enemy strikes at them if the enemy continue to fight or renew the fight they still hold it out againe and againe yea if by their owne weakenesse or thorow the violence of any blow they let it fall or slip they presently seeke to recouer it and take it vp againe Thus must we take vp and hold forth this spirituall Shield of Faith against all the temptations of Satan and if thorow our owne infirmity or our enemies fiercenesse we suffer it to faile and fall away then recouer it againe and continue to defend our selues with it so long as wee shall haue enemies to assault vs. This point of taking the Shield of Faith respecteth diuerse sorts of people 1 Them who haue it not they must labour to get it 2 Them who doubt whether they haue it or no they must proue it 3 Them who feare they may lose it they must seeke to preserue it 4 Them who are established therein they must well vse it I wil therefore in order shew how faith may bee 1 Gotten 2 Proued 3 Preserued 4 Well vsed §. 17. Of the Author of Faith FOr the first note first the Author of Faith Secondly the meanes whereby it is wrought 1 The Author of Faith is euen he from whom euery good giuing and euery perfect gift commeth Faith is the gift of God This is the worke of God that yee beleeue c. Now because this is one of those workes of God which are said to be without towards the creature it is in Scripture attributed to all the three persons and to euery of them To the first where Christ saith No man conâ—â—me vnto me i beleeue except the Father draw him To the second where the Apostle calleth Iesus the Author and finisher of our Faith To the third where the Apostle reckoneth Faith among the fruits of the Spirit §. 18. Of the motiue and end why God worketh Faith IN declaring why God worketh Faith obserue 1 What moueth him thereto 2 What hee aimeth at therein Nothing out of God can moue God to worke this precious gift in man It is his meere good will that moueth him as Christ expresly declareth in his thanksgiuing to God saying It is so O Father because thy good pleasure is such The end which God aimeth at in working this grace is principally in respect of himselfe the setting forth of his owne glory as we shewed before but secondarily the saluation of mankind Therefore Saint Peter termeth saluation the end of our Faith Vse These points I thought good thus briefly to note 1 To commend vnto you this precious gift of Faith For how much the more excellent the Author of any thing is and the end which he aimeth at therein so much more excellent is the thing it selfe 2 To take away all matter of boasting from them who haue this gift though it be a most precious grace yet it affordeth no matter of glorying to vs in our selues because we haue it not of our selues 3 To stirre vs vp to giue all the praise and glory thereof to God vpon this very ground doth the Apostle giue glory to God because of him and through him and for him are all things 4 To shew that it is not in mans power to haue it when he will that so ye may be the more carefull in vsing the meanes which God affoordeth and appointeth for the attaining thereto Is it not a point of egregious folly to be carelesse in vsing or negligently to put off those meanes of obtaining any excellent thing which he who onely can worke and bestow that thing hath appointed for the obtaining thereof §. 19. Of the meanes of working Faith IN laying downe the meanes which our wise God hath appointed to worke Faith I will shew 1 What God himselfe doth 2 What he requireth man to doe In considering what meanes God vseth let vs all note what order he obserueth in making the means effectuall The meanes are Outward Inward The outward meanes are either such as both worke and strengthen Faith as the word of God or onely strengthen it as the Sacraments Hereof I shall speake heereafter Concerning the Word the Apostle saith r How shall they beleeue in him of whom they haue not heard and therevpon thus concludeth Faith commeth by hearing and hearing by the word of God Rom. 10. 14 17. Of Gods word there be two parts the Law and the Gospel Both these haue an especiall worke for the working of Faith The law to prepare a mans heart for Faith in which respect it is called our schoole-master to bring vs to Christ that wee may be iustified by Faith The Gospell to worke further vpon the heart so prepared and to accomplish this worke of Faith whereupon he termeth the Gospel by a propriety The Gospel of Faith and saith of the Ephesians that they beleeued after that they heard the Gospel Quest Whether is the Word preached onely or the Word read also a meanes of working Faith Answ It may not be denyed but that the holy Scriptures themselues and good Commentaries on them and printed Sermons or other bookes laying forth the true doctrine of the Scripture being read and vnderstood may be the blessing of God worke Faith but the especiall ordinary meanes and most powerfull vsual meanes is the word preached this is it which the Scripture layeth downe How shall they beleâ—ue in him of whom they haue not heard how shall they heare without a Preacher It pleased God by preaching to saue c. Yee receiued the Spirit by the hearing of Faith Thus we see that preaching is Gods ordinance wherevnto especially without question he wil giue his blessing Besides it is an especiall meanes to make people to embrace the promises of the Gospel when Gods Ministers to whom is committed the word of reconciliation and who stand in Christs steed as though God did beseech vs shall pray vs to be reconciled to God and make offer and tender vnto vs of all the promises of God The inward meanes or rather cause is the sanctifying Spirit of God who softneth quickneth openeth our hearts and maketh them as good ground so as the
imploy that ability whatsoeuer it be that he hath by nature or speciall gift Because God in wisedome hath appointed the preaching of his word to be the meanes of working Faith man must diligently vse that meanes and constantly attend thereupon not giuing ouer till hee find the blessed worke of Faith wrought in him A naturall man may goe to Church and with his outward eare hearken to the Word and wait vpon it And because prayer is a meanes to moue God to giue his Spirit and thereby to open mans heart to receiue the Word into it and to make his word powerfull and effectuall he must also as well as he can pray to God for his Spirit and for his blessing on his Word For a naturall man may pray though not in Faith and God doth oft heare the desire of such as he heareth the yong Rauens when they cry for want of their meat The other that we resist not any motion of Gods Spirit like the rebellious Iewes nor putte off from vs the promises of the Gospel as if they belonged not vnto vs and thinke our selues vnworthy of eternall life §. 25. Of Gods offering Christ FOr motiues to make a man bold to apply vnto himselfe the promises of the Gospel there are none at all in himselfe he must cleane goe out of himselfe and duely weigh these three points 1 The author of the promises of the Gospel 2 The cause of the promises of the Gospel 3 The extent of the promises of the Gospel For the first It is God that made the promises he it is that maketh offer of Christ Iesus and in him of all things belonging to life and happinesse GOD so loued the World that he gaue his onely begotten Sonne c. With what face may the creature refuse to receiue that which his Creator offereth Now that we may not doubt but be assured that he will make his word good we are especially to consider two properties of God 1. His Power 2. His Truth The one sheweth that hee is able to doe what he hath promised The other that he will not faile to doe it §. 26. Of Gods Power to make his offer good NO question can iustly bee made of Gods almighty Power for the Scripture expresly saith With God shall nothing be impossible Luk. 1. 37. All things are possible to him Mar. 10. 27. Which is to be noted against our deadnesse dulnesse and vntowardnesse to beleeue in regard whereof wee may thinke that a man naturally dead may as easily eate and drinke as we beleeue but when we consider the Power of Gods might how hee is able of stones to raise vp children vnto Abraham wee may well thinke that hee is able to take away our stony heart and giue vs an heart of flesh Abraham looked to Gods power and thereby was moued to beleeue that God would performe his promise though I saacke in whom the promise was made were to be sacrificed He did not doubt of the promise being fully assured that he which had promised was also able to doe it This motiue taken from Gods almighty Power is in Scripture oft vsed to stirre vp men woemen to beleeue the promises of God It was vsed to Sarah to the Virgin Mary to Ieremiah to the Disciples of Christ And it is the rather to be thought of because we are very prone by nature to make doubt thereof for albeit in our iudgements wee are well perswaded of Gods Omnipotency and with our mouthes can professe as much yet when we are in great straits brought to a pinch and see no ordinary meanes for the effecting the thing which wee desire then we thinke that God himselfe is not able to doe it like the incredulous Prince and not he onely but the vnbeleeuing Israelites also though they had beene long nurtured vnder Gods speciall gouernement and seene many of his maruellous workes yea Moses himselfe was subiect hereunto §. 27. Of Gods truth in making good his offer NO more question can be made of Gods truth then of his power for he is the Lord God of truth with him is no variablenesse nor shadow of turning Hee cannot lie it is impossible that he should for faithfull is hee which promiseth the Gospell in which his promises are made 〈◊〉 the word of truth his Sonne who declareth them 〈◊〉 faithfull and true witnesse His Spirit which sealeth them vp a Spirit of Truth This truth of God is to be meditated of in regard of the greatnesse of Gods promises for when man heareth of Christ and all his benefits offered in the Gospell hee will be ready to thinke and say Oh here are sweete and excellent promises but they are too good to be true I feare they are too great to be performed But if that man remember how faithful and true God is that made them it will make him thinke againe and say though they were much greater yet God who is able assuredly wil not faile to performe what he hath promised §. 28. Of Gods free offer ◠FOr the cause whereby God is moued to offer Christ and all his benefits it was his owne goodnesse and nothing else Now there are two things which doe highly commend Gods goodnesse First the freenesse of his grace Secondly the riches of his mercy Gods grace is euery way so free that the goodnesse which he sheweth to his creature is altogether of himselfe from himselfe God so loued the world that he gaue c. When we were enemies we were reconciled to God When there was none to mediate for vs God offered grace and gaue his Sonne to be a Mediator This is to be noted against mans vnworthinesse for he is ready to looke downe vpon himselfe and say Ah I am too too vnworthy to partake of Christ what can there be in me to moue God to beftow his Sonne on me and thus keepe himselfe from beleeuing But if we consider that God respecteth his owne goodnesse and not ours in giuing vs his Sonne and that his grace is euery way free that conceit of our vnworthinesse can be no iust impediment to Faith §. 29. Of the Riches of Gods Mercy AS for the Riches of Gods Mercy they are vnutterable vnconceiuable I may well crie out and say Oh the deepenesse of them how vnsearchable are they and past finding out According to Gods greatnesse so is his mercie it is infinite and reacheth aboue the Heauens so as God may well be said to be rich in mercy and abundant in goodnesse This is to be noted against the multitude and haynousnesse of our sinnes which because they are innumerable and infinite keepe many men from beleeuing the pardon of them But the consideration of the infinitenesse of Gods mercy which is as an Ocean sufficient to swallow them all vp though they were more
and greater then they are will vphold vs against that temptation for no sinne can be greater then Gods mercy The sinne against the Holy Ghost is not therefore vnpardonable because it is greater then Gods mercy Greater then can be pardoned as Cain desperately thought of his sinne but because the heart of him who committeth it is vncapable of mercie as if a ventlesse vessell be cast into the Sea it cannot take in one drop of water not because there is not water enough in the Sea to fill it but because it hath neuer a vent to receiue water §. 29. Of the extent of Gods offer of Christ 3 FOr the extent of the offer of Christ it is so large so generall as no person can haue any iust cause to thinke himselfe exempted The Angell that brought this glad tidings from Heauen said That it was for all people The man that was sent from God for a witnesse bare witnesse of the light that all men thorow him might beleeue When Christ sent his Apostles forth to preach the Gospell he bid them Goe and teach all Nations And to shew that no particular man in any Nation was excepted but euery mothers child included Saint Marke setting down the same commission expresseth euery creature meaning euery reasonable creature I will not here stand to discusse this question whether the sound of the Gospel hath been heard in euery corner of the world or no it is sufficient for our present purpose to know that whersoeuer the sound therof coÌ„eth there by the ministery of it tender and offer is made to euery soule of Christ and all his benefits euen as when the brasen serpent was lift vp a remedy was afforded to all that looked vpon it Christ resembleth this brasen serpent to himselfe and maketh this very application thereof God herein dealeth with the world as a King against whom his whole kingdome euen all his subiects haue risen vp and rebelled who causeth a generall pardon to be proclaimed to all and euery one that will lay downe their weapons and accept pardon This vniuersall offer of Christ is an especiall meanes to draw a poore sinner to receiue Christ and it is to bee noted against the last barre wherewith men vse to keepe their hearts close shut from entertaining Christ for when they be brought to acknowledge that God is able to performe all his promises that he is faithfull and will performe them that it is not mans vnworthinesse that keepeth him from shewing fauour vnto man but that his owne goodnesse moueth him thereunto yea that the number and weight of many sinnes cannot damme vp and keepe backe the euer-flowing streames of his mercy they will obiect and say Wee know not whether we are any of those persons to whom the promises of the Gospel are intended and for whom Christ indeed dyed But for answere hereunto 1 I exhort such to learne of God by hearing him and vsing his meanes how to know §. 30. That the offer of Christ is asufficient ground to receiue Christ 2 OF such I would demand what further ground they would haue to receiue Christ then this that God offereth Christ vnto them wouldest thou whosoeuer thou art that disputest against God and against thine owne soule wouldest thou climbe vp into Heauen and enter into Gods secret closet where his records are to set whether thy name be written in the booke of life or not and then if it be beleeue what a preposterous concâ—â— is this directly thwarting the vnsearchable wisedome of God God hath reserued his eternall counsell concerning the election of men as a secret vnto himselfe yet hath he ordained and reuealed meanes vnto the sons of men by the right vsing whereof they may come to make their election sure God hath also said that Secret things belong vnto himselfe reuealed things to vs. Now marke the preposterous course of these men curious they are and ouer-curious in that which is secret but ouer-carelesse in that which is reuealed If this be not to oppose maÌ„s shallow braine to the bottomles depth of Gods wisdome I know not what is Had it not been notorious folly for any of the Israelites to haue lien burning with the 〈◊〉 of the fiery serpents till they had dyed refusing to looke on the brazen serpent and said when I know that the serpent was lifted vp for mee I will looke vpon it Did not the very lifting vp of the serpent shew that it 〈◊〉 Gods will they should looke on it and looking be cured so God causing Christ to be lift vp by preaching of the Gospel before thee sheweth that he would thou should deft beleeue and beleeuing haue life euerlasting §. 31. That a mans vnworthinesse ought not to keepe him from beleeuing SAy not therefore I can see nothing in my selfe why Christ should belong to me I told thee before that thou must cleane goe out of thy selfe and looke vpon God But for thy further satisfaction herein let me demand two things of thee First whether any man before he beleeued saw any thing in himselfe why Christ should rather belong to him then to any other The Scripture saith There is no difference for all haue sinned and are depriued of the glory of God What then Wouldest thou be singular and haue a ground of Faith proper and peculiar to thy selfe Is not this a spice of vaine-glory wouldst thou not haue something to boast in Secondly whether thou seest any thing in thy selfe why thou shouldest not beleeue The offer of Christ is vniuersall to all Who separateth thee Obiect not thine vnworthinesse for who is worthy nor the multitude and grieuousnesse of thy sinnes for he that hath fewest and least hath burden enough to presse him downe to the lowest pit of hell if God be not mercifull vnto him But tell me is the number and weight of thy sinnes an heauy burden vnto thee doe they grieue and vexe thy soule art thou pressed downe with them Loe here is a motiue to make thee beleeue This is an euidence that thou art one of those to whom Christ is giuen for Christ after peculiar manner inuiteth such to come vnto him saying Come vnto me all ye that are laden and weary and I will ease you For he came to call sinners and thereupon the Apostle with a vehement asseueration auerreth this point This is a faithfull saying and worthy of all acceptation that Christ Iesus came into the world to saue sinners §. 32. Of long waiting Obiect BVt many with heauy hearts haue long waited vpon the meanes and diligently attended to the Word and yet find no faith wrought in them Answ We may not prescribe any time to God as he worketh on whom he will so hee worketh when hee will Though he tarry waite for yet a very little while and he that shall come will come and will not
laboureth to spoile vs of the Girdle of Truth Brestplate of Righteousnesse and Shooes of Patience but his best wit and greatest force is bent against the Shield of Faith The first assault made against Eue was in regard of her Faith Hath God indeede said c so against Christ If thou bee the Sonne of God c. Herein did he oft tempt the Israelites yea Moses also in the wildernesse This was it for which he desired to winnow Peter and for which Paul feared lest hee had tempted the Thessalonians Lamentable experience sheweth how mightily hee preuaileth by this temptation in time of persecution he bringeth men hereby to renounce their profession and hereby at all times he bringeth many to the very pit of despaire That which hath been before deliuered concerning the excellency necessity vse and benefit of Faith declareth the reason why the Diuell so assaulteth it for hee being our Aduersary walking about and seeking whom to deuoure espieth that Faith is it which especially preserueth vs safe from being deuoured that this is the victory which ouercommeth both himselfe and his chiefe agent and instrument the world and therefore with all might and maine endeauoureth to spoile vs of this shield It is therefore needfull we should know what are his wyles and how they may be auoyded His sundry kindes of wyles may be drawne to two heads namely those wherby he laboureth either to keep men from Faith or else to wrest Faith from them I will in order discouer some of the principall in both kinds which are these §. 88. Answer to Satans Suggestion that it is presumption to beleeue 1. Suggest FIrst it is altogether impossible to attaine vnto any such gift as Faith is Secondly can any man be assured that Christ is his Thirdly whosoeuer hath any such conceit presumeth Fourthly to inforce this temptation the further he also suggesteth that the ground of Faith Gods word is vncertaine And fiftly though that Scripture were the certain Word of God yet the Ministery of it by man is too weake a meanes to worke so great a worke as Faith is thought to be this Suggestion hath preuailed much with Papists Answ First that which hath been before deliuered concerning the getting of Faith sheweth that this is a lying Suggestion Secondly it hath been expresly proued that a man may know he hath Faith Thirdly the differences betwixt Faith and presumption shew that assurance of Faith is no presumption 1 Faith driueth a man out of himselfe because the beleeuer can find no ground of confidence in himselfe therefore hee casteth himselfe wholly vpon CHRIST Presumption findeth something in the man himselfe to make him boast 2 Faith resteth on a sure ground which is Gods Word that both commandeth vs to beleeue and promiseth to performe that which we doe beleeue Presumption relyeth onely on a mans surmize and meere coniecture 3 Faith is ioyned with the vse of the means both of those meanes whereby it was first bred and also of those which God hath appointed for the nourishing of it Presumption not onely carelesly neglecteth but arrogantly contemneth all meanes 4 Faith is wrought by degrees first by knowledge then by griefe after by desire as we heard before Presumption is a sudden apprehension of the mind 5 Faith maketh a man worke out his saluation with an holy iealousie yea with feare and trembling oft calling vpon God and depending on him Presumption is ouer-bold 6 Faith maketh a man depart from all iniquity and keepe a cleere conscience Presumption is accompanied with much pollution at least inward 7 Faith is most sure in time of tryall then is the strength of it most manifested Presumption like a Bragadocha then maketh greatest florish when there is least danger 8 Faith continueth vnto the end and neuer falleth away Presumption is subiect to decay totally and finally 4 Of the certainty of Gods word we shal after speak 5 For mans Ministery it is Gods ordinance thence it hath that mighty power to worke Faith for God who at first brought light out of darkenesse can by weake meanes worke great matters Besides We haue this treasure in earthly vessels that the excellency of that power might be of God and not of vs. §. 89. Answer to Satans suggestion of the difficulty of getting Faith 2 Suggest IF it be not impossible to get Faith yet it is so difficult and hard a matter that not one of a thousand who seeke it obtaine it Herein Satan preuaileth with idle slothfull persons who in all things which they should enterprise pretend more dangers and difficulties then needes of purpose to find a pretence to their idlenesse Answer Though it bee hard to the carnall carelesse man yet as Salomon saith of knowledge Pro. 14. 6. Faith is easie to him that will beleeue not that it is simply in mans power but that Gods Spirit so openeth his vnderstanding in the mysteries of godlinesse so worketh on his hard and stony heart making the one capable and the other pliable as thereby the man is brought like softened waxe easily to receiue the impression of Gods seale Though man in himselfe be dead in sin yet Gods word is as powerfull to quicken him as Christs was to raise Lazarus Indeed many seeke and find not aske and haue not but why Saint Iames giueth one reason They aske and seeke amisse They seeke Faith in themselues and from themselues they seeke it by carnall and fleshly deuices they seeke it by their owne wit and reason Saint Paul rendreth another reason The God of this world hath blinded their minds that the glorious light of the Gospell should not shine vnto them Because they oppose against Gods truth so farre as it is made knowne vnto them or wittingly winke at it or turne from it God giueth them ouer in iust iudgement to the power of Satan who blindeth their minds But if we repaire to the Author who giueth Faith and to the spring whence it floweth if we rightly vse the right meanes of attaining it and waite at the doore of Wisedome till shee open vnto vs vndoubtedly we shall find Faith and not misse of it §. 90. Answer to Satans suggestion of the small need and vse of Faith 3 Suggest FAith is a needlesse thing This conceit the Diuell putteth into the mind of two sorts of people first of proud Pharisaicall Iusticiaries who trust to their owne righteousnesse these thinke that the brest-plate of righteousnesse is armour enough Secondly of secure carnall Gospellers who imagine that a good hope as they call it is sufficient there needeth not assurance of Faith Answer God maketh and ordaineth nothing in vaine as for the proud Iusticiary let him first know that righteousnes seuered from Faith is no righteousnesse though righteousnesse ioyned with Faith be of good vse yet seuered from Faith it is of no vse at all Secondly that the Brest-plate of
12. Of the neede of Hope in regard of our owne weakenesse 4 VVE haue need of Hope in regard of our own weakenesse for we are very prone by nature to thinke that God forgetteth vs and remembreth not his promises made to vs if at least it be a long time before he accomplish them or if he bring vs to any streights and seeme to hide his face from vs. Dauid was herewith sorely tempted it made him cry out and say How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me But what vpheld him himselfe sheweth that it was his hope For in the same Psalme he saith I trust in thy mercy It is the office of Hope in this respect to make vs hope aboue hope as Abraham and against sence as Iob. Thus we see that hope is so needfull as there is no liuing in this world without it herein is the prouerbe verified If it were not for hope the heart would breake §. 13. Of getting and preseruing Hope LEt vs therefore in the next place obserue how it may be first gotten secondly preserued thirdly wel vsed 1 It is gotten by the same meanes that faith is for it is the daughter of Faith The meanes which beget faith do immediatly hereupon beget hope 2 It is preserued by two meanes especially 1. By a due consideration and ful perswasion of Gods properties which make vs patiently abide for the accomplishment of his promises 2 By a faithful remeÌ„brance of Gods former dealings Foure speciall properties of God are for this purpose to be obserued 1. His free grace 2. His infinite power 3. His infallible truth 4. His vnsearchable wisdome For being in our hearts perswaded by faith First That the same grace which mooued God to make any gracious promise will further mooue him to accomplish it And secondly That hee is able to doe it And thirdly So faithfull that not a word which he hath said shall fall to the ground Yea and fourthly That he is most wise in appointing the fittest times and seasons for all things so as may most make to his owne glory and his childrens good we are thus brought to waite and to continue waiting on God without prescribing any time to him till he hath actually performed what he faithfully promised §. 14. Of Experience nourishing Hope GODS former dealings both with others and also with our selues being faithfully remembred worke such an experience as cannot but bring forth Hope For this experience doth euidently demonstrate what God is willing and able to doe Hereby was Dauids Hope much cherished and strengthened This meanes doth St Iames vse to strengthen the hope of Christian Iewes bringing to their memories Gods dealing with Iob. For this end we must acquaint our selues with the Histories of former times especially such as are recorded in the holy Scriptures for Whatsoeuer things are written afore time namely in those Scriptures are written for our learning that wee thorow patience and comfort of the Scriptures might haue Hope It is also good to be acquainted with other Ecclesiasticall Histories but especially to obserue Gods dealings in our owne times The experience which most of all bringeth forth Hope is that which we haue of Gods dealing with our selues whereof we haue two notable examples one of Iacob Geâ— 32. 10. The other of Dauid 1 Sam. 17. 37. For this end we are well to obserue and remember all those gracious fauours which God from time to time vouchsafeth to vs and not carelesly let them slip at the time present nor negligently forget them in the time past The Israelites in the wildernesse failed in both these They vnderstood not Gods wonders while God was doing them neither afterwards did they remember the multitude of Gods mercies This was the cause that they could not waite till the time appointed for their entring into Canaan was come but fainted and fell in the Wildernesse §. 15. Of meditating on the end of Hope TO these may be added as a further meanes to vphold and cherish Hope a serious and frequent meditation of the end of our Hope namely that rich and glorious inheritance which Christ hath purchased for his Saints and God hath promised vnto them Much might be saide to amplifie this point but I will referre it to the priuate meditation of the Reader and let it the rather be meditated of because we see the hopes of worldly men to be sustained with matters which are no way comparable herevnto Obserue what their hope is in earthly things which are very vncertaine The husbandman waiteth for the fruite of the earth and hath long patience for it vntill hee receiue the former and the latter raine As the Husband-man so the Souldier the Marriner the Merchant who not Their hopes make them vnter much and send themselues forth to great dangers yet oft they faile of their hopes Shall Christians of all others cast away their Hope the end whereof is more excellent then all things in Sea and Land which also they are sure to receiue if they faint not Cast not away your confidence which hath great recompence of reward §. 16. Of the resemblance betwixt Hope and an Anchor 3 THe vse of hope may fiâ—ly be set forth by that other metaphor whereunto Hope is resembled namely an Anchor Heb. 6. 19. 1 It must be cast vpon a sure ground If an anchor becast into a bottomlesse sea where is no ground or on quick sands which are no sure ground it is of no vse the shippe may be tossed vp and downe and suffer wracke for all that The onely sure ground of hope is Gods promise reuealed in his Word That this is a most firme ground cannot bee doubted of vnlesse the goodnesse power and faithfulnesse of God be called into question For as God himselfe is so is his Word faithfull and true sure and certaine nothing more firme and stable Till heauen and earth perish one iot or title of Gods word shall not scape till all things be fulfilled Dauid cast the anchor of his hope vpon this ground We are therefore to acquaint our selues with Gods manifold promises 2 It must be fast fixed on that sure ground If an anchor onely lie vpon the ground and be not fixed on it as good be without ground Then is hope fast fixed on Gods promise when his promise is stedfastly beleeued Faith maketh a way and entrance for hope Abraham first beleeued Gods promise and then waited for it First therfore labour for true and sound faith in Gods promises then will thy hope be sure and stedfast 3 It must oft be setled and fixed anew If an Anchor loose and slacken after it hath once been fastned a storme may cartie the shippe away where then is the benefit of the former fastening Our hope in regard of our owne weakenesse and the
that doubt a Counseller to the vnlearned a Teacher And what is it not it is all things to all men Vse 1 O excellent Instrument How much bound vnto God are we for it What account ought we to make of it How expert ought we to be in it Whosoeuer carelesly neglecteth it or lightly esteemeth it is most vngratefull to God who in wisedome and goodnesse hath prouided it for him and most iniurious to himselfe in losing the vse and benefit of such a weapon §. 12. Of the wrong which Papists doe in detaining the Word Vse 2 VVHat enemies to the safety and saluation of people are Papists who like the Philistims 1 Sam. 13. 19. 22. depriue them of this weapon Herein they plainely declare themselues to be seruants of Antichrist and enemies of Christ They doe euen conspire with Satan himselfe and so also doe all they which openly or couertly speake against priuate reading and publike preaching of the Word who scoffe at that knowledge which lay men and woemen haue in Gods Word §. 13. Of neglecting Gods Word Vse 3 AS for those who themselues neglect or reiect or abuse Gods Word what enemies are they to their owne soules making way to their owne destruction too many so doe as 1 They who care not to reade it or heare it at all of all Books they least respect the Bible Many will haue Statute Bookes Chronicles yea Play-bookes and such like toyish Pamphlets but not a Bible in their House or hands yea which is very lamentable some Schollers which intend to be Diuines haue and reade store of Postils Legends and such like trash and yet are strangers to the holy Scriptures Some vse to carry other Books with them to Church euen then to draw away their mindes from hearing Gods Word when it is read and preached by others Some goe yet further and will not suffer their Wiues Children or other of their Houshold to reade the Word And some scoffe at such as carry the Scriptures with them to Church terming them in reproach Biblecarriers All these and all other like these haue no sword at all 2 They who haue Bibles and it may be fairely bound vp but why onely to lie in their house or to carry with them to Church they reade it if at all as seldome as may be their wordly affaires will afford them no time to reade the Scripture How many be there that neuer in their liues read thorow all the Scriptures if euer they read thorow any one Booke These haue a Sword but to hang by the wals 3 They who reade much but onely reade neuer search the Scriptures to find out the true sence and meaning of it much like vnto supersticious Papists who content themselues with mumbling ouer at set times a certaine number of prayers stinted by their bead not regarding what they pray These haue their Sword alwaies in the scabbard 4 They who as they reade so seeke for the true sence but to what end onely to vnderstand the truth of the History to reconcile seeming differences to maintaine discourse or it may be also to iustifie the truth of doctrine against gaine-sayers but not to be edified in Faith and to haue sinne mortified thereby These draw forth this sword onely to flourish with it 5 They who in searching out the sence of Scripture trust to their owne skill wit and vnderstanding neglect the ministery of the Word whereby this sword is as it were whetted and made sharpe and they taught well to vse it These foolish and ouer bold souldiers care not how vnskilfull themselues be or how blunt their weapon be 6 They who doe all they can to bee expert in Gods word but with a trayterous minde to fight against the truth contained therein as Heretikes yea and it may be to ouerthrow the authority of the word it selfe as many Atheists These fight with Christs weapon vnder Satans colours against Christ himselfe §. 14. Answer to Satans suggestion that the Scripture is not Gods word THe chiefest sleights which Satan hath to depriue vs of this weapon are these Sug. 1. There is no such word of God at all that Scripture which is called Gods word was not inspired of God but so said to be onely to make men to giue greater credence thereto Thus before Gods word was written Satan brought men to doubt of that reuelation of Gods will which it pleased God to giue to man as our first parents and the old world Now it is written he makes men thinke it is but as other writings of mans inuention herewith are not onely plaine Atheists but also many poore distressed wauering soules deceiued Answ For auoiding this we must first labour to haue our iudgements well informed by what arguments wee can of the diuine authoritie of the Scripture many arguments might bee alledged to this purpose but because learned men haue taken good pains herein published that which they haue collected concerning this point in print I will referre the Reader to such bookes for they are euery where almost to be had Among other arguments this may be one that not onely all sorts of men as well wicked and profane as godly and religious haue an inward feare and dread of the Scripture and beare a great reuerence thereunto but euen they who gainsay the diuine authority of Scripture haue in their consciences a secret sting which oft pricketh them and checketh them for it though they labour neuer so much to suppresse it 2 We must pray for the Spirit of reuelation or inspiration which may inwardly testifie vnto our Spirits and perswade them that God is the Author of the holy Scriptures For howsoeuer many arguments may be brought to euict a mans iudgement thereof so as in his iudgement he cannot gainsay it yet it is only the inward testimony of the Spirit which is able to perswade mans heart thereof and so make it willingly embrace and entertaine the Scripture as Gods word 3 We must giue no place to doubting about this point but hold it as a principle vndenyable In humane Arts the Professors thereof teach that there are some principles which without all contradiction and question must bee taken for graunted so as if any deny â—hem hee is to be answered with a Cudgel rather then â—n Argument for example if any deny that the fire is â—ot it were fitter to thrust his hand or foote into the 〈◊〉 while hee felt the heate of it then by reasons â—oue vnto him that it is hote If any humane Art haue â—ch vndenyable principles much more the Arte of â—rtes Diuinity And in Diuinity of all principles this is one which least of all ought to be brought in question because it is the very ground-worke of all Wherefore if any such suggestion be cast into our hearts by Satan let vs with an holy indignation as Christ did when hee was
tempted to worship the Diuell bid Satan auoyde §. 15. Answer to Satans Suggestion of the imperfection of Gods word 2 Sugg IT is but a leaden sword as a nose of waxe it may be turned euery way Heretiques Idolaters Schismatiques profane persons worldlings yea and the diuell himselfe turne it to their owne turnes Besides it is so blunt as it can neither cut off errors in iudgment nor roote out corruptions in life for notwithstanding the best application that may be made of Gods word heretiques remaine as peruerse in iudgement and wicked men as obstinate in life as if this sword had neuer been vsed against them In these hath Satan much preuailed with Papists Answ It is most false that Gods word is either so flexible or so blunt It is a most true right certaine infallible vndeniable word alwayes constant euer one and the same for euer so absolutely perfect as nothing can be added to it or may be taken from it Whosoeuer teacheth any otherwise then it teacheth is accursed Saint Peter termeth it A more sure word then that diuine voice which was heard from heauen at Christs tranfiguration which he doth not any whit to extenuate the authority of That but the more to commend This vnto the Church so as if a difference could be made this written Word of God should haue preheminence and so doth Christ also seeme to preferre it vnto the witnesse of Iohn the Baptist of his owne workes and of the Father himselfe §. 16. Of Heretiques falsifying the Word THat which Heretiques or other wicked men alleadge to iustifie any error in doctrine or corruption in life is onely the bare letter of the Word not the true sence thereof and so not the word of God but conceits of their owne braine for if all the Scriptures which they alleadge be well sifted and throughly examined we shall find them either mangled or mingled peruerted or misapplied First mangled by leauing out somthing of moment as in the text which Satan alleadgeth to Christ he left out this clause in all thy waves which had taken away all the force of his temptation for it was not Christs way to fling himselfe headlong from a pinacle there being other wayes and meanes whereby he might come downe so in the description of a naturall mans condition this word onely is left out in the vulgar Latin translation whereby they would auoid the text alleadged against their semi-Pelagian opinion of mans being onely halfe dead in sinne So also in Rom. 11. 6. this clause is left out But if it be of works then is it no more grace otherwise worke is no worke Which words are a most euident testimony against merit of works 2 Mingled by adding something which may make for them as the old Latin copies in Rom. 4. 2. added this word Legis of the Law and thence they inferre that all works are not excluded froÌ„ iustifying a maÌ„ And in al the Latin copies this word full in the Angels salutation to Mary is added whence they likewise gather an argument to deify the Virgin Mary 3 Peruerted and that two wayes First by taking that literally which is meant figuratiuely as that phrase of Christ in the institution of his last Supper This is my body 2 By taking that allegorically which was spoken properly as that speech of Peter to Christ Here are two Swords whereby they would proue that there belongeth to the Pope two Swords the spirituall Sword of a Pastor and the temporall Sword of a King 4 Misapplyed by turning the places which they alleadge to another thing then was intended by the Holy Ghost As in that speech of Christ to Peter Vpon this Rocke c. they apply that to Peter and to the Pope which Christ meant of himselfe Herein doe Separatists and Shismatiques much offend These Texts I will put enmity betweene thy seede and her seed Depart depart yee come out from thence c. Goe out from her my people with the like they alleadge to draw men from all the assemblies of Gods Saints whither any wicked men doe resort §. 17. Of the sharpenesse of Gods Word VVHereas hee suggesteth that the Word is a blunt Sword expresly he crosseth the testimony of the holy Apostle who saith that it is a very sharp and keâ—â—e Sword sharper then any two edged sword piercing eueÌ„ to the diuiding of the soule spirit c. That Hereticks other wicked men are no whit moued thereby it is because their hearts are hardned as Pharaohs was and their eies blinded as Balaams they are past feeling If euer they come to haue any life and light sence this Sword wil so pierce their soules as it wil vtterly confound them so as they shall not haue what to oppose In the meane while so sharpe is this Sword that I doubt not but it maketh a wound euen in the conscience of the hardest heart But what if at all it pierceth not such obstinate persons yet it defendeth vs from being hurt by their obstinacy so as this Sword is not altogether without vse §. 18. Answer to Satans Suggestion of the difficultie of Gods Word 3 Sugg THis Sword is so fast in the scabberd that it can hardly if at all be pulled out To speake plainly it is so hard and difficult that the true meaning cannot be found out Herein also are Papists besotted who alleadge to this purpose the words of Peter that among those points which Saint Paul deliuered in his Epistles some are hard to be vnderstood Answ If God deserue more credence then Satan this Suggestion is directly false God saith that his Word is a light vnto our feet and a lanthorne vnto our pathes that it giueth light to the eyes that it giueth to the simple sharpenesse of wit and to the child knowledge and discretion that if it be hid it is hid to them who are lost in whom the god of this world hath blinded their minds All these and such like Diuine testimonies argue a perspicuity in the Scripture so as all may and ought to haue free accesse vnto it but very few can diue into the depth of it for it cannot be denyed but that in sundry respects the Scriptures may be said to be hard §. 19. Of the respects wherein the Scripture is difficult FIrst in regard of the matter Many profound deep mysteries are contained in them which Dauid calleth wondrous things thus many things in Pauls Epistles are hard yet these profound mysteries are so plainely and distinctly laid downe in the Scripture that they who are not ouercurious presuming to vnderstand aboue that which is meet to vnderstand but will vnderstand according to sobriety may conceiue For example the Trinity of persons in the vnity of the Deity the hypostaticall Vnion of the
the Apostle doth so skilfully couch together many seuerall and distinct points as euery word almost affordeth a seuerall doctrine he contenteth not himselfe in generall to exhort vnto the dutie of prayer but also declareth diuers circumstances appertaining thereunto Whence obserue that It is a warrantable course of teaching to set forth Principles of Religion in their seuerall and particular branches This is one kind of diuiding the Word aright Thus will the vndestanding of hearers be much informed with a distinct knowledge of the mysteries of godlinesse and thus shall they much better discerne the great depth of those mysteries and the rich treasure that is contained in them Yea thus also shall their memory bee much helped in retaining them for seuerall branches distinctly and in order set downe are a great meanes to strengthen memory Vse This iustifieth that manner of teaching which is as wee speake Common-place-wise by particular defining diuiding subdiuiding and distinct handling of particular branches of the Principles of Religion Obiect The Apostles vse to comprise many distinct points compendiously in few word but many Preachers spend many words in laying forth one point Answ They laid a foundation onely and therefore were the briefer these make vp the building and therefore may and ought to be the more copious Yet this giueth no warrant to such as spend much time in meere discoursing without any distinction of order or matter or to such as are ouer curious in multiplying their diuisions or ouer-tedious in amplifying them Neither doth this tie all Preachers at all times to vse one and the same methodâ—diuers Preachers haue diuers gifts and diuers places of Scripture require a diuers manner of handling Let euery man as he hath receiued the gift minister the same §. 4. Of the points to be handled in prayer IN these words of the Apostle concerning prayer note 1 His exhortation vnto the dutie it selfe 2 His direction for the better performing of it In his direction obserue 1 The kinds of prayer all prayer and supplication 2 The time thereof alwayes 3 The ground of it in the spirit 4 An helpe thereunto watchfulnesse 5 The meanes of preuailing thereby perseuerance 6 The person for whom 1 In generall for all Saints 2 In particular for himselfe vers 19. 20. That hee might the better vrge this particular vnto them he declareth 1 What he would haue them pray for in his behalfe verse 19. 2 Why he would haue them pray for him verse 20. The first point to be handled being the dutie it selfe I will therein distinctly shew First what Prayer is Secondly why we ought to pray §. 4. Of the definition of Prayer TRue Christian prayer is a right opening of the desire of the heart to God Heere note these three points First that the hearts desire is to be opened Secondly that it is to be opened to God Thirdly that it be rightly done The very forme and essence of prayer consisteth in the opening and making knowne of a mans inward desire which the Scripture setteth forth by a metaphor of Powring out the soule Powring out the heart Powring out a mans meditation or complaint I call it a desire of the heart First because all desires arise from the heart that is the fountaine of them Secondly to distinguish true pray er from euery sâ—eight wish and from lip labour These desires are made knowne by outward and inward meanes The outward meanes are words or signes Words do most liuely and plainly set forth the intent of the heart yet signes also as lifting vp the hands casting downe the eyes stretching abroad the armes bowing the knees â—ostrating the body and the like doe both manifest a mans â—inward desire and also stirre vp his affection The inward meanes are sighes and groanes by these God discerneth â—mans desire as well as by words and signes For God is 〈◊〉 as man hee vnderstandeth all the imaginations of the thoughts §. 5. Of the obiect of Prayer God onely THus is the desire to be opened and that to God which Dauid well knew and therefore saith Lord all my desire is before thee yea to God alone for Prayer is a principall part of diuine seruice But God onely shalt thou serue Oft are we in holy Scripture called vpon to call vpon God but neuer by precept promise or any other way warranted to call on any other The true Saints whose prayers haue beene approued haue euer prayed vnto God neuer vnto any other And that vpon iust and waightie reasons First God onely knoweth whether our desire come from the heart within or from teeth outward and so can distinguish whether it be true prayer euen a powring out of the soule or no. Secondly God onely is euery where present in all places to heare the suites of all persons Thirdly God only is Almightie able to grant vs what sute soeuer we shall make Obiect One creature may be helpefull to another why therefore may not prayer be made of one to another Answ First no creature can of it selfe be helpefull to any other further then God suffereth and enableth it 2. It is not a sufficient ground to moue vs to call vpon a creature because it may be helpefull for then many vnreasonable creatures might bee prayed vnto which is a most vnreasonable thing for any reasonable man to doe we must know that he to whom we pray heareth vs and is both willing and able to succour vs. But this can wee know of no inuisible creature whether Angell or Saint departed we neither know where they are nor what they can doe In vaine therefore it is to call on them 3. Difference must be made betwixt ciuill and diuine prayer This is made with assurance of faith and perswasion of diuine attributes in him to whom we make it together with religious adoration which is proper to the diuine Maiestie and to be performed to no creature neither Angell nor man And this is it whereof heere we speake and whereof all the question is betwixt vs and our aduersaries Ciuill Prayer is that which is made onely in ciuill respects and that in such particular things wherein we are perswaded they to whom it is made can helpe vs as to pray Ministers to teach and instruct vs in the way to eternall life to pray Magistrates to relieue vs against the wrongs of vniust men to pray Physitians in sicknesse to helpe vs and to pray others the like wherein they are able Yet so to seeke helpe of these as of Gods instruments whom God hath prouided to help and in that respect to cal vpon God and depend vpon him for his blessing on that helpe which man affordeth vnto vs. Thus we deny not but that ciuill prayer may bee made to men liuing and conuersing with vs to whom wee may make knowne our desire by outward meanes But religious
Minister is their prayer thogh for order sake to auoid confusion there be but one voice vttered yet the hearts of all present must goe along with that voice giue an inward assent not so only but also it is very expedient to testifie the same so as the Minister may heare their consent as well as they heare his prayer The ordinary way and the best way for people to manifest their consent is with a distinct and audible voice to say Amen Thus the people were commanded to say Amen Deut. 27. 15. c. And accordingly was it practised Nehe 8. 6. It is a sound well beseeming Gods publike worship to make the place ring againe as we speake with a ioint Amen of the people The Iewes vttered this word with great ardency and therefore vsed to double it saying Amen Amen Neh. 8. 6. §. 84. Of the place of publike Prayer 2 THe place must be publike such a place as all that ought to meet may know and haue liberty to come vnto at first this was in some Family yea afterwards when all the world almost forsooke God God chose out of the world some peculiar families who with their houshold worshipped God in their houses as Noah in his time so Abraham Isaac Iacob in their times But when Gods people increased in the wildernesse hee caused a Tabernacle to be built that then was their place of publike worship afterwards a Temple was built which because it was the place of publike worship was by a propriety called The house of Prayer To this place if the people could not come they would at least pray towards it for which they had their warrant from Salomons prayer After that Christ came by whom the partition wall betwixt Iewes and Gentiles was broken downe and both made one people to God all places were sanctified for Prayer in which respect Christ said The houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the Father So as vnder the Gospell no one place is more holy then another Yet it being Gods will to be worshipped publikely needefull it is that there should be places fit for that purpose Thus the Corinthians had one place to worship God in In Kingdomes and Nations where Gods worship is maintained are Churches and Chappels built for that purpose These being set apart for Gods publike worship Ministers and people are to resort vnto them Yet I denie not but in times of persecution secret and vnknowne places secret I say and vnknowne to haters and persecutors of Religion but knowne to true professors may be vsed for publike prayer as certaine Inhabitants of Philippi went out to a Riuers side to pray on the Sabbath day Separatists which liue in this Land and other like places where are publike places for prayer appointed whereunto all haue liberty to resort commit a double fault one in abstaining from such publike places whereby they shew themselues contemners of publike Prayer the other that they seeke priuate places as houses woods and boates for publike prayer whereby to say the least they turne Gods publike worship into a priuate worship Too neer to these doe many Schismatikes come who though they frequent our Churches to heare the Word preached yet will they not be present in time of publike prayer wherby they depriue God of one part and that the most principall part of his publike worship §. 85. Of vnanimitie in publike prayer 3 FOr the manner of publike prayer two things are requisite Vnanimitie Vniformitie Vnanimitie respecteth the heart and affections that all which assemble together may continue in the Church as is noted of the Christians in the Primitiue Church with one accord For this end in publike worship a voyce is necessarie for how can there be a consent of heart vnlesse one know anothers minde how can that be knowne but by the voice it is the principall end of speech to make knowne a mans minde A voice vsed in publike prayer must be Audible Intelligible §. 86. Of vttering publike prayer with an audible voice 1 IT must be so lowde as all that are present if it bee possible may heare it For a voice not heard is as no voice to them which heare it not they can giue no assent and so pray not it is noted that Salomon Blessed all the congregation with a lowde voice It is a fault for a Minister in the Church to pray so softly as all the people cannot heare him some that are able to vtter a loud voice that preach loud inough in praier cannot be heard is there not as much reason that people should heare their Minister pray as preach other that are loud inough in the midle ending of their prayer cānot be heard in the beginning but euery word ought so to be vttered as it may be heard It is a fault also in people so to say Amen as they cannot be heard why should not the Minister as well heare the assent of his people as they heare his prayer it cannot but slacken the ardencie of a Ministers affection when he cannot perceiue any consent in people to that which he prayeth but a cheerefull and euident assent doth quicken and cheare vp his spirit §. 87. Of praying in a knowne tongue 2 IT must be such a kinde of voice and so vttered as all that heare it may vnderstand it for so saith the Apostle speaking of publike prayer I will pray with vnderstanding that is so as others may vnderstand me Otherwise a lowd voice is no benefit at all If a trumpet should be sounded and the sound not discerned who shall prepare himselfe to battaile thereby That a mans voice may be intelligible his language wherein hee speaketh must bee knowne and his speech distinct §. 88. Of the aberrations contrary to praying with vnderstanding IT is vtterly vnlawfull to pray in a strange tongue a thing against which the Apostle purposely and copiously disputeth To omit many other arguments which might be alledged against prayer in an vnknown tongue let this one be noted that an vnknown tongue depriueth a man of the sence of Gods fauour in hearing his prayer For how can he who knoweth not what he hath asked know when his petition is granted Prayer in a knowne tongue hath respect both to the party that vttereth the prayer he must vnderstand what he vttereth or else his prayer is but a lippe-labour euen meere babling which Christ condemneth and also to them who heare it their hearing if they vnderstand not is no hearing they cannot be edified thereby Papists offend in both these 1 They teach children women lay-men such as vnderstand not one word of Latin to make all their prayers in Latine 2 They prescribe their publike prayers whereof all the people partake to be made in Latine To affect in prayer such vncouth words and
then should such come into a Pulpit Is it not more requisite that a Preachers voice should bee heard and vnderstood then a stage-players voice As for those to whom God hath giuen abilitie to open their mouthes who can speake audibly and distinctly so as all that are present might heare and vnderstand them yet through a misconceiued shamefastnesse or I know not what feare of straining their voices and spending their tongues speake so softly and whisperingly as few can heare them to say the least they shew little desire of edifying Gods people preferring their owne ease to others good yea they make themselues guiltie of the losse of that benefit which they that cannot heare them might otherwise haue receiued I will not deny but that men may and many doe fall into another extreame of needlesse clamorousnesse and without cause spend themselues by opening their mouthes wider and lifting vp their voices higher then either the number of people present or the necessitie of the matter deliuered requireth for they will vtter in small assemblies euery sentence and word yea euen the quotation of places with the highest strain of their voice that they can As in other things so in this also a good meane and moderation guided with iudgement and discretion is to be vsed Then especially is the mouth to be opened when matters of more then vsuall note and need are deliuered Most of all when open notorious scandalous sinnes wherein men liue and lie and whereof they are loath to heare are reproued Lift vp thy voice like a trumpet and shew my people their transgressions saith God But the practise hereof I leaue to the discretion of each wise dispenser of Gods secrets according as their seuerall abilities and occasions shall require §. 162. Of a Ministers boldnesse in preaching THe second branch concerning the manner of vtterance is boldnesse opposed to an euill vnbeseeming fearefulnesse This implieth an holy courage and libertie which a Minister taketh vnto himselfe hauing respect to his Master that sent him and the office deputed vnto him and not to the persons of men with whose contradictions and oppositions he is not daunted The notation of the originall word implieth as much and it sheweth that the boldnesse here meant is a gift wherby a man dares freely open his whole mind and vtter any thing Boldnesse courage and freedome of speech is needfull for a Minister in the execution of his Ministery Oft did God stir vp his Prophets hereunto as when hee said to Ieremiah Arise speake vnto them all that I command thee be not afraid of their faces and to Ezechiel Thou sonne of man feare them not neither be afraid of their words c. Christ manifested great boldnesse in his Ministery for he taught as one hauing authority so as his hearers were astonished this boldnes made him so freely rebuke the Scribes and Pharisies and discouer both the errors of their doctrine and the corruptions of their life yea and thunder out many woes against them Such was the boldnesse of his forerunner Iohn the Baptist as he was said to come in the spirit and power of Eliah Great boldnesse did Peter and Iohn shew forth and the rest of the Apostles Many people are impudent stiffe-necked fierce and violent and will soone quaile a Minister if he be not of a bold spirit This reason God himselfe rendreth to his Prophets to make them the bolder We see by common experience how euery one will trample on him that is timorous and faint-hearted Soone will people perceiue whether their Ministers bee timorous or no if they bee they will surely treade on them But if Ministers be bold men of courage and freely declare their message they will daunt the stoutest hearts For Gods word hath a powerfull worke in it if it be deliuered with power and courage The Prophets and Apostles dismayed their proudest enemies §. 163. Of the things wherein boldnesse is to bee shewed FOr the better application of this point obserue how and wherein this boldnesse is to be manifested 1 By an equall and impartiall preaching of the Word without respect of persons Christ spared none not Rulers Priests Lawyers nor any other sort but told all of them their dutie 2 By a declaration of the whole truth of God as occasion requireth concealing no part thereof for any by respects of fauour feare reward danger or the like Herein did the Apostle shew his boldnesse for hee saith to the Elders of Ephesus I haue not shunned to declare vnto you all the councell of God 3 By a graue plaine free deliuery of Gods word without affectation of popular applause seeking more to approue ones selfe to him of whom he is sent then to please them to whom he is sent With great emphasis doth the Apostle set forth his boldnesse in this respect saying Do I now perswade men or God or do I seeke to please men that is I am farre from seeking to please men 4 By reprouing sinne and that with authority so as transgressors may be brought to shame if it be possible and made to tremble Thus did the Baptist reproue Herod and Christ the Pharisies 5 By despising all shame feare reproach and disgrace which by prophane and wicked persons shal be brought vpon vs for performing our calling as we ought it is expresly said of Christ He despised the shame and the Apostle saith of himselfe I am not ashamed of the Gospell of Christ and exhorteth Timothy not to be ashamnd of the testimonie of our Lord God commandeth his Prophets not to feare §. 164. Of ioyning courage and wisdome together IN these and such respects is this gift a most needfull gift to be prayed for and Ministers must labour in these respects to shew their holy boldnesse Let vs therefore rouse vp our dull spirits and cast off the cloakes of feare and shame that in truth wee may say as the Apostle did of himselfe and his fellow-labourers Wee vse great boldnesse of speech prouided that it bee guided with wisdome wisdome and courage must bee ioyned each to other Wisdome that vnnecessarily without the limits of our calling as busie-bodies we thrust not our selues into such dangers as we can haue no comfort in bearing in which respect saith Saint Peter Let none suffer as a busie-body in other mens matters Courage that we shrinke not from that dutie whereuuto God hath called vs to auoid imminent danger lest by seeking to preuent mans rage wee pull vpon our heads Gods wrath God is able to deliuer vs from the rage of all men but all the world cannot shelter vs from the wrath of God §. 165. Of Ministers seeking to edifie the Church THe end why the Apostle desireth the forenamed gifts is in the last words of this verse To make known the mystery of the Gospel Euery word almost affordeth a
forcible reason to vrge them to pray for those gifts in his behalfe 1. To make knowne so as they shall thereby attaine to knowledge 2 The mysterie a thing that is not easily knowne 3 Of the Gospell the best thing that can be learned In generall we may note that the end which the Apostle aymed at in desiring vtterance was for the edification of others for to make a thing knowne is to instruct and edifie others Heere obserue That which Ministers ayme at infitting themselues to the Ministery must be the edification of the Church they may and must desire and seeke the best gifts yea they may seeke to excell but to the edifying of the Church expresly the Apostle chargeth that all things be done to edifying For this end Christ ordained Ministers euen for the edifying of the body of Christ Vse Let them consider this whose end is onely their maintenance who studie hard and reade much and preach often and all for their owne profit and preferment as is euident by their manner of preaching which is as plausible as they can frame it to the liking of those whom they seeke to please and by whom they hope to attaine vnto their ends whereunto when they haue once attained they can bid adue to all paines and say it belongeth to them which follow them to take the pains which they haue done But let those who seeke to approue themselues to the highest Master follow this Apostle Who sought not his owne profit but the profit of many that they might hee saued Herein he followed Christ who pleased not himselfe §. 166. Of making knowne what we know MOre particularly in this end we may note 1 The action to make knowne 2 The obiect the Gospell 3 A qualitie thereof the mystery The first sheweth that It is the duty of a Minister to make knowne what he himselfe knoweth In the fourth verse of the third Chapter of this Epistâ—e the Apostle implieth that he had great vnderstanding in the mysterie of Christ which is the mysterie of the Gospell heere spoken of Heere wee see that his desire is to make it knowne Thus much he affirmeth of himselfe saying When it pleased God to reueale his Sonne in me immediatly I went to Arabia namely to preach Christ And Christ of himselfe saying All things that I haue heard of my Father haue I made knowne to you As Christ put this in practise himself so also he commanded it to his Disciples saying What I tell you in darknesse that speake ye in the light and what yee heare in the eare that preach yee vpon the house â—ops And Saint Paul to Timothie saying What things thou hast heard of me the same deliuer to faithfull men which shall be able to teach other also All the vnderstanding of the Gospell which God giueth to his Ministers is a talent giuen them to occupy and imploy by making knowne what they know they improue their talent they approue themselues to their Master they profit their brethren Vse Take heed O Ministers that yee be not like couetous worldlings who are euer gathering but neuer spend though ye haue neuer so much learning if ye make it not knowne it is but as the talent hidden in the ground now remember the censure that was giuen of him who hid his talent he was counted an vnprofitable seruant and the sentence which passed against him which was this Cast him into vtter darknesse c. Let not vs through negligence conceale our knowledge like that seruant nor through enuie thinke much others should pertake thereof like Iosâ—ah but rather bee of Moses and Pauls minde who were willing all should know as much as themselues §. 167. Of preaching the Gospell THe second point sheweth that The Gospell is the proper obiect of preaching What the Gospell is I shewed before for further proofe of the Doctrine note the coÌ„mission which Christ gaue to his Apostles when hee sent them out to preach Goe and preach the Gospell in this respect are the feete of Preachers said to be beautiful because they preach the Gospel The end of preaching is the saluation of mens soules for it pleased God by preaching to saue those that beleeue But the Gospell is the power of God vnto saluation if the Gospel then bee not the obiect of preaching preaching must needs faile of the maine and principall end Obiect The Law also is to be preached Answ It is so but as a preparatiue vnto the Gospell in which respect very fitly saith the Apostle of the Law that it was our Schoole-master to bring vs vnto Christ thus is the Law preached for the Gospels sake so as it remaineth firme that the Gospell is the proper and principall obiect of preaching Vse Let our studies and meditations bee exercised in it so as our selues may first learne it know it beleeue it obey it thus shall we better instruct others therein and make it knowne vnto them That which was before deliuered of the excellencie and benefite of the Gospell maketh much to the vrging and pressing of this point §. 168. Of the Mysterie of the Gospell THe third point euidently declareth that The Gospell is a mysterie very oft is this title and attribute vsed in other places it is called The mysterie of God the mysterie of Christ the mysterie of the will of God the mysterie of the Kingdome of God the mysterie of faith the mysterie of godlinesse For God is the Author Christ the matter of it it declareth the will of God and directeth man vnto the kingdome of God Faith beleeueth it and godlinesse issueth from it so as all these mysteries are but one and the same euen the Gospell heere spoken which is fitly called a mysterie for a mysterie is a diuine secret Now the Gospell is a secret for none of the Princes of this world knew it it containeth the things which eye hath not seene nor eare heard neither came into mans heart It is also a Diuine secret for first it could not be knowne but by diuine reuelation the Apostle expresly saith that God by reuelation shewed this mysterie vnto him and that it was opened vnto the sonnes of men by the Spirit and thus came it to be made knowne by the Church vnto principalities and powers in heauenly places so as it was aboue the conceit not of men onely but also of Angels 2 Being opened it seemed incredible vnto all whose hearts the Spirit of reuelation did not perswade of the truth thereof therefore the Apostle prayeth for the Ephesians that God would giue them the Spirit of reuelation in the knowledge of Christ that the eyes of their vnderstanding might belightned c. In a word of all other things it is the most abstruse no humane inuention like it none of the Liberall Artes and
dispencer thereof 1 Grauitie opposed to lightnesse and vaine affectation A wise Ambassadour will not deliuer his message like a stage-player the respect of him from whom he is sent the presence of them to whom he is sent will keepe him from lightnesse and childishnesse Can lightnesse then beseeme Gods Ambassadours Gods word is in it selfe full of grauity no lightnesse no vanity in it Saint Paul expresly requireth grauity in Titus and not without good reason for this will breede reuerence and due respect to their message in the hearts of their hearers 2 Authoritie opposed to fearefulnesse and shamefastnesse Gods word hath in it a diuine power and an admirable maiesty and therefore must accordingly be deliuered This is it whereunto the Apostle exhorteth Titus saying Speake with all authoritie We haue an excellent patterne hereof in Christ Iesus who taught with such authority as made his hearers astonished That thus we may deliuer Gods Word wee must in the name of our Master and by that authority which he hath committed vnto vs vrge and presse that which we deliuer this will smite the consciences of our hearers and make them Receiue the Word not as the word of men but as the Word of God and thus will it worke obedience in them that heare it 3 Sinceritie opposed to falsifying and adulterating the Word of God which is to mixe it with our owne or others conceits or to fashion it to mans humour so as it may most please man This was the fault which the Apostle discouered in false Teachers and whereof he cleareth himselfe and his fellow Apostles shewing withall that they were carefull to vse all sincerity for thus hee saith Wee are not as many which corrupt the Word of God but as of sincerity but as of God in the sight of God speake we in Christ The word translated Corrupt or deale deceitfullie with is a metaphoricall word taken from deceitfull Vintners who for gaine mixe water with wine whereby is shewed that Gods Word ought not to be deliuered so deceitfully but purely and sincerely this is that vncorruptnesse sincerity which the Apostle requireth Tit. 2. 7. For the word is in it selfe pure and sincere without any mixture whereupon Saint Peter termeth it Sincere milke if accordingly it be deliuered it will nourish if it be mixed it may poyson §. 184. Of the end of a Ministers high calling Vse THus then wee see that this excellent and high calling is not committed to Ministers for their owne sakes onely for their honour and renowne to exalt them to puffe them vp and make them insolent but to prouoke them to doe their duty Whereupon the Apostle saith If a man desire the office of a Bishop he desireth a good worke A worke it is and requireth paines and diligence for which end they are called Workmen Labourers Watchmen Shepheards Seruants Ministers Stewards c. They who neglect the duties of an Ambassadour can receiue small comfort in the dignity of their ambassage and yet many there be who seeke to be Ministers onely as men seeke to be ciuill Officers for profit and promotion sake as is too euident by their carriage in their Ministry they neither care to frame their liues worthy of their place neither are faithfull in performing the worke of their Ministry whereby they cause this honourable calling to be vilely and basely esteemed §. 185. How Mans Weakenesse is succoured by the ministry of Man BVt howsoeuer some abuse this excellent calling yet God hath manifested his great mercy to his Church in appointing men to be his Ambassadours vpon earth for this hath God done both to succour our weakenesse and to support our faith In regard of our weakenesse we are not able to endure the glorious presence of Gods glorious Maiesty The very Angels are not able to endure it whereupon they are saide to haue wings to couer their faces when they appeare before God how then should mortall man endure it Note the behauiour of the Israelites when they heard God deliuer his Law They fled and stood afarre off They said If we heare the voice of God any more we shall die Hereupon they made this suit vnto Moses Goe thou neere and heare all that the Lord our God saith and doe thou declare all that the Lord our God saith vnto thee and we will heare it and doe it This motion God well liked and accordingly appointed sonnes of men to be his Ambassadours and to declare his will vnto his people Thus in regard of mans weakenesse are men like to all others subiect to the same passions that other are ordained Ministers of Gods Word §. 186. How Faith is supported by the ministry of Man ANd that greater credence might be giuen to their message they are after a solemne and peculiar manner set in Christs steed in his name euen as if he himselfe did it to preach peace and to offer reconciliation the Gospell is the message of Gods Ambassadours for the Apostle hauing relation to the Gospell saith Whereof o◠for which I am an Ambassadour So that in respect of this function and place appointed to Ministers Gods people may with as strong confidence imbrace and receiue the glad tidings of saluation thus brought vnto them as if God himselfe with his owne voice did make offer of it Herein lieth a maine difference betwixt a Minister and a priuate man A priuate man may haue great knowledge of the mystery of the Gospell and be able to open and declare the sence and meaning of it but a Minister by vertue of his office hath this prerogatiue and preheminence aboue others that in Gods steede he declareth reconciliation so that when a Minister preacheth and applieth the promises of the Gospell he doth not onely declare and make knowne Gods mercy and goodnesse to poore sinners but also is an especiall meanes to moue sinners to beleeue those promises and to imbrace reconciliation with God Is not this a strong proppe vnto our faith doth it not bring great comfort and peace to distressed soules §. 187. Of receiuing Gods message by the ministry of man REiect not the offer of peace made vnto you by Gods Ambassadors because they are sonnes of men yeeld not to Satans suggestions whereby he laboureth to perswade men that whatsoeuer Ministers say of peace and reconciliation God meaneth no such thing but rather seeing God hath sent them forth and set them in his steede Receiue them as Gods Angels yea as Christ Iesus and receiue the Word preached by them as it is indeed the Word of God which also worketh in you that beleeue Beleeue Gods Prophets so shall you prosper Whosoeuer lightly esteeme their Ministry and beleeue not their message they put from them the very Word of God and iudge themselues vnworthy of euerlasting life §. 188. Of the manner of
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
collection of Papists touching forgiuenesse of sinnes after death out of this phrase nor in the World to come Let it be noted that 1 Saint Marke the best interpreter of Saint Matthew expoundeth that phrase by this generall particle NEVER or in no age 2 They cannot shew that the world to come is any where taken for the time that passeth betwixt this life ended and the day of iudgement which is the time appointed by them for remission of sinnes in Purgatory for they hold that at the day of iudgement that fire shall be put out and that it is a manifest error to extend the time of Purgatory beyond the day of the resurrection 3 If it were granted that by the World to come is meant the time betwixt death and iudgement yet may it be applied to the very end or passing away of the former World and beginning or entrance into the other World namely for the very moment of death as if he had said this sinne shall not be forgiuen either in the time of this life or at the point of death when a man is entring into another World Thus the euening of the Sabbath is called the first day of the weeke 4 The remission here spoken of in the World to come may bee taken for the manifestation and ratification of that which was granted before as if he had thus said As in this World he shall receiue no remission so in the World to come when all shall stand vpon their triall to be acquitted or condemned no remission shall be pronounced to him but he shall receiue the sentence of condemnation 5 This phrase shall not be forgiuen may figuratiuely be put for the effect that followeth vpon sinne not forgiuen namely iust vengeance and so the meaning may be this Iust vengeance shall bee executed vpon him both in this world and in the world to come as euer hath beene executed on all such as sinned against the Holy Ghost 6 It is no good consequence from a negatiue to inferre the contrary affirmatiue What if Christ had said that Blasphemy against the Holy Ghost shall neuer be forgiuen neither on earth nor in hell would it from thence follow that some sinnes may be forgiuen in hell 7 Christ comparing this sinne which shall not be forgiuen in this world or in the world to come with blasphemy against the Sonne of Man by the consequence which they inferre it would follow that blasphemy against the Sonne may be forgiuen in the world to come which is directly against their owne principles for all blasphemy is a mortall sinne but they say that Purgatory is onely for them who die in veniall sinnes 8 If any sinnes might be forgiuen in the world to come by the order of the words in this phrase nor in this world nor in the world to come it would follow that the more hainous sinnes should be forgiuen in the world to come else Christ would haue said Nor in the world to come nor in this world 9 Christ here speaketh of remitting the Fault but by their doctrine onely the punishment is remitted after this life for they acknowledge that the very faults themselues are purged by the blood of Christ and that they who in this life haue not the fault remitted can haue no hope of eternall life This place therefore speaking of forgiuing the fault how can they apply it to the punishment §. 24. Of the reasons why this phrase nor in this world nor in the world to come is vsed Quest IF no sin can be forgiuen in the world to come why is this clause nor in the World to come added Answ Though no reason could be giuen yet we may not from thence inferre a paradox and an error contrary to other places of Scripture But among other reasons two especially may be noted to make the phrase the more perspicuous 1 To aggrauate the terror of the iudgement here denounced against such as sinne against the Holy Ghost for the very consideration of this that both in this world and in the world to come they lie vnder the fiery wrath and heauy vengeance of God cannot be but very fearefull and terrible 2 To shew the misery of these sinners aboue others for 1 There be some who keeping sinne vnder and giuing raines thereto but walking by faith vprightly before the Lord are neither punished in this world nor in the world to come Such an one was Enoch 2 There be others that are not so watchfull ouer themselues but through security suffer sinne to get some head ouer them for which they are punished in this world but truly repenting are not condemned in the world to come Such an one was the incestuous person both excommunicated and also restored by the Apostle Such also were many of those who discerned not the Lords body when they came to the holy Communion 3 There be others also who though they be impenitent sinners yet through Gods indulgency are suffered to enioy outward peace and prosperity in this world and feele the smart of their sinne onely in the world to come Such were they whom Iob noteth to die in all ease and prosperity and such an one was Diues 4 But they that sinne against the Holy Ghost are made a spectable of Gods vengeance both in this world and in the world to come as Iudas Iulian and such other §. 25. Of seeking pardon for sinne in this life THus we haue seene what small reason Papists haue to gather frō this text that sin may be forgiuen after death For our parts let vs giue no rest to our soules till wee haue assurance of the pardon of all our sinnes applying to our selues the sacrifice of Christ for all our sins whatsoeuer and let vs vnfainedly turne from them all while here we liue fearing him who after he hath killed the body hath power to cast both body and soule into hell And let vs not fondly dreame of mercy like the fiue foolish Virgins when it is too late The time that the Gospell is preached and thereby remission of sinnes offered is the accepted time the day of saluation and the time of this life the onely time of repentance If the Lord be not then found he will neuer be found Wherefore seeke the Lord while he may be found and to day while it is called to day harden not your hearts §. 26. Of the sence wherein it is said that the sinne against the Holie Ghost shall not be pardoned BVt to returne to our matter Notwithstanding the false glosses of Papists on this Text it is most euident and cleare both by the words of Christ and also by other Texts of Scripture noted before that the sinne against the Holie Ghost neither shall nor can euer be pardoned This sinne is not onely in the issue and euent vnpardoned but in the nature and kind of it vnpardonable And herein standeth
Faith 268 Faith onely keepeth off the Diuells darts 281 And quencheth the fire of them 283 Wretched are such as want Faith 284 Satan most assaulteth Faith his wyles against it 286 Faithfulnes required in Ministers 540 Wherin their Faithfulnes consists 540 Fasting 446 The seuerall kinds of Fasting 446 The difference betwixt a religious Fast and other Fasts 448 How farre al sustenance is to be borne in the time of a Fast 449 What other things beside food are to be forborne in a Fast 451 How far the body is to be afflicted in a Fast 453 The occasions of a Fast 454 Of set times for a Fast 455 The continuance of a Fast 456 A Fast in whole and in part 456. 457 Supplication the principall end of a Fast 459 Examination another end of Fasting 460 Humiliatiō a third end of Fasting 461 Mortification a fourth end of Fasting 462 Grounds of Fasting vnder the new Testament 463 Motiues to Fast 463. 464 Publike and priuate Fasts 467 Fearefulnesse 8. 261 Flesh and Blood 53 Our enemies more then Flesh and blood 54 Flying affoords no safetie 119 Forgetfulnesse of Gods promises dangerous 269 Forgiuenesse of sinne See Sinne. G GHOST How the Holy Ghost is gotten 485 How knowne when the Holy Ghost is in vs. 484 How the Holy Ghost prayeth for vs. 482. c. Why needful that the Holy Ghost pray for vs. 483 Prayer wrought by the Holy Ghost commeth out of mans spirit 486 How the sinne against the Holy Ghost may be discerned 382 Who commit that sinne are not to bee prayed for 381 Gods properties commended by faith 200 Gods grace mercy power truth props to Faith 225 Goodnesse of God See Mercy Gospell what it is 165 Why peace is attributed to it 167 The Ghospell of peace prepares a mans heart against trouble 168 The Gospell assureth that nothing shal hurt vs. 170 Operations of the Holy Ghost 597 How sin is committed against the Holy Ghost 596 Blasphemie accompanieth the sinne against the Holy Ghost 598 What is the sin against the holy Ghost 598. c. Difference bewixt the sin against the Holy Ghost and other sins 603. c. Who may fall into the sin against the Holy Ghost 605 They who neuer professed the Gospel may sin against the Holy Ghost 606 The Scribes and Pharisies sinned against the Holy Ghost 607 The sin against the Holy Ghost cannot be pardoned 608. 614. c. Why the sin against the Holy Ghost is vnpardonable 615 The certainty of his damnation who sinneth against the Holy Ghost 617 How the sin aginst the Holy Ghost may be preuented 622 The Elect cannot fall into the sinne against the Holy Ghost The Gospel assureth that all things shal turne to our good 171 The Gospell reuealeth a remedy for mans misery 221 The Gospell is a mystery 528 The Gospell is the proper obiect of preaching ibid. Difference betwixt Law Gospell 101 A blessing to haue the Gospell 168 Grace of God free 227 The Graces of God to be imploied 24 Spirituall Graces for defence 19 Euery Grace to be manifested 26 Grace to be added to Grace 29 Grace decayed may be repaired 100 Spirituall wounds healed 285 Griefe of heart before faith 240 Causes and fruits of true griefe 242 H HEretikes peruert the Word 331 HEART A pure Heart Integrity of Heart 255. c. Heauen How far we may be made partakers of it while here we liue 411 HOPE What Hope is 296 Why it is called Hope of saluation 295 Assurance and patience are properties of Hope 297 Vncertainty no property of Hope 298 How Hope faith agree differ 299 Hope fitly resembled to an helmet 300 The vse of Hope 301 Hope necessary in foure respects 302 How Hope is gotten preserued 305 The end of Hope oft to bee meditated on 307 Hope an anchor 308 Hope to bee cast on a sure ground fast fixed and the hold of it oft renewed ibid. Satans wiles against Hope 309 False grounds of Hope 310 Humiliation an end of fasting 461 I IEalousie Good Iealousie 557. 559 Ignorance a fearefull sin 338 Jgnorant persons the diuels vassals 76 Illumination before Faith 239 Imprecations lawfull and vnlawfull 397. c. Vsuall Imprecations taxed 395 No man may pray against himself 394 Incredulity a grieuous sinne 234 IOY Spirituall Ioy. Notes thereof 250 Ioy of Hypocrites not sound ibid. Iustice See Righteousnesse Who are Ouer-Iust 158 Seuerity of Iustice caused by abuse of mercy 595 K KNowledge of the Word necessarie 321. 337 Meanes to get Knowledge 321 Things Known to be made Known 527 L LAw worketh a sight and sence of our misery 220 The Law is a rule of righteousnes 143 The Law and Gospell differ 101 Libertines carelesse in doing what they may 30. 31 Loue commeth from faith 203. 253 Loue the ground of a cleare conscience 253 Exhortations in Loue. 6 M MAgistrates must cut off enemies 314 Magistrates ought to punish blasphemers 581 Man the obiect of Gods mercy 584 Mans vngratefulnesse 586 Sonne of Man See Sonne Meanes take not away the vse of faith 292 Neglect of Meanes a tempting of God 31 The danger of neglecting Meanes 33 Mercy of God abundant 101. 227. 572 Gods Mercy in forgiuing sinne 572 The extent of Gods Mercy in forgiuing all sins 574 Man the principall obiect of Gods Mercy 584 Mercy of God offered to all 587 Mercy of God ouercomes mans vngratefulnesse 593 Mercy of God abused turned into seueritie 595 Merit What is required to cause merit 149 Mans righteousnesse cannot bee meritorious 150 Millenaries see Chiliasts Ministers Ambassadors 535 Ministers dignitie and duties 538 539 Ministers haue no ability of themselues 513 Ministers calling most excellent and difficult 510 Ministers most opposed against 511 Ministers false most dangerous 512 Ministers to be prayed for 509 Especially if restrained 556 Ministers to be highly esteemed 537 Ministers may not be disgraced 538 Ministers comfort and encouragement 539 Ministers must make knowne what they themselues know 527 Ministers must deliuer nothing but what they haue receiued 540 And al that they haue receiued 541 Ministers must deliuer the Word as Gods word 541 In Ministers is required Grauitie Authority and sinceritie 542 Ministers boldnesse 522 Ministers must refute errours and reproue vices 315 Ministers must carry themselues according to their present cōdition 562 Ministers must vse what libertie they can 553 Ministers inhibited whether they may preach 554 Ministers are preachers to themselues 52 Gods mercy in ordaining Ministers 554 The word may not be reiected because Ministers are men 545 Ministers oft vsed as malefactors and why 547 Mans weaknesse succoured and faith supported by the Ministery of men 544 Mortification an end of fasting 462 MYSTERY What a Mystery is 529 The Gospell is a Mystery ibid. A Mystery requireth study and prayer 530 Knowledge of a Mystery no matter of boasting but of thankesgiuing 531 No maruell that many erre in Mysteries ibid. N NIght-vigils 489 Vncertaine whether Christs comming to iudgement shall
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
truth and benefit thereof The generall matter of this definition is a reiecting of the Gospell The particular forme whereby this sinne is distinguished from other sinnes is in the other words For the matter The Gospell is it against which this sinne in particular is directed and not euery part of Gods word By the Gospell I meane that part of Gods word which God hath reuealed for mans saluation euen after his fall and in that respect commonly called the glad tidings of saluation So as the very obiect matter whereabout this sinne is occupied doth in part discouer the hainousnesse thereof and declare a reason why it is not pardoned To oppose against any part of Gods truth is a monstrous and hainous sinne for an especiall part of Gods honor consisteth in his truth which is as deare and precious to him as any thing can be to gain-say it is to deny him to be God for he is stiled The Lord God of truth But to gain-say the Gospell that part of Gods truth wherein Iesus who was sent to saue his people from their sins wherein the riches of Gods mercy wherein the peculiar loue of God to man is reuealed and that for mans good euen for his eternall saluation is more then monstrous For this is not onely a denying of Gods truth but of his mercy also yea if we well consider the extent of the Gospell of the wisdome power iustice and all other properties of God It addeth vnto other sins to make vp the heape of them ingratitude It taketh away the meanes of pardon and life for in the Gospell onely in the Gospell is pardon offered and life to bee found without it is nothing but death and damnation When the Gospell is not receiued what hope can there be of pardon This is it that bringeth God who by a solemne oath hath protested that he desireth not the death of the wicked but that the wicked should turne from his way and liue to complaine and say What could I haue done any more that I haue not done If not to receiue the Gospell be a deadly and damnable sinne what is to reiect it To reiect a thing is more then not to receiue it it is to put it away as the Iewes who in that respect are said to iudge themselues vnworthy of euerlasting life It is as if traytors and rebels being risen vp against their Soueraigne and hee offering pardon vnto them if they would lay downe their weapons and turne to bee loyall subiects they should reiect his gratious offer and say they wil none of his fauour they care not for pardon they had rather be hanged drawne and quartered then be beholding to him for fauour and pardon Doth not this reiecting of fauour much aggrauate the crime Yea is not this a more hainous crime then the treason and rebellion it selfe Hereinto all that commit the sinne against the Holy Ghost do fall but yet all that fall thereinto do not commit that sinne For as none that perish in their sin receiue the Gospell so all incredulous persons which liue vnder the Gospel and ministry thereof whereby pardon is proclaimed and offered vnto them do refuse and reiect it so as this part of the generall matter of this sinne is common to all that at least liuing vnder the ministry of the Gospel beleeue not In the definition of this sinne wee further added this word Despitefull which also appertaineth to the generall matter thereof To reiect the Gospel despitefully doth make the matter much more desperate for it implieth an inbred hatred against the Gospell it selfe the Word of saluation whence proceed open blasphemies against God and his Word and fierce and cruell persecuting of the Preachers and professors of the Gospell This despitefulnesse added to reiecting of the Gospell brings a man into a most fearefull and desperate estate yet all that ascend to this high pitch of impiety doe not simply therein sinne against the holy Ghost for all this may be done on ignorance Instance Pauls example he was so zealous of the traditions which the Iewes receiued from their Elders as he hated the Gospell which he deemed to be contrary thereunto in which respect Hee thought that he ought to doe many things contrary to the name of Iesus and so he did for out of his inward hatred Hee breathed out threatnings and slaughter against the Disciples of the Lord he did much euill to the Saints hee destroyed them that called on the name of Iesus hee compelled many to blaspheme and waxed mad against the Saints yea he himselfe was a blasphemer But all these he did ignorantly for a man may hate and blaspheme that which hee knoweth not Great was that despite which many of the Iewes shewed against Christ and against Stephen They were cut to the heart and gnashed at Stephen with their teeth yet both Christ and Stephen prayed for them which they would not haue done if they had sinned the sinne vnto death because it is forbidden so to doe Thus much of the generall matter of the sinne against the Holy Ghost wherein other sins may agree with it The particular forme whereby it is distinguished from all other sinnes is in these words After that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof Out of which I gather these conclusions concerning the persons that commit this sinne 1 They must haue knowledge of the Gospell their iudgement must be euicted of that truth which they oppose whereby they come to sinne against their owne knowledge and iudgement 2 This knowledge must not onely swimme in the braine but also worke vpon their will and diue into their heart so as their will giue consent and their heart assent to what their iudgement coneiueth to bee true There must be a perswasion as well as knowledge whereby they come to sinne against conscience that iudge which God hath placed in mens soules to accuse or excuse them 3 This knowledge and perswasion must be wrought not onely by euidence of vndeniable arguments for so an Heathen man may be euicted and perswaded but also by a supernaturall and inward worke of Gods Spirit whereby they are in their very soules perswaded that they gain-say the vndoubted word of God and so sin against the worke of the Spirit in them 4 This inward supernaturall perswasion must bee of the benefit of the Word as well as of the truth thereof that the Word which they despitefully gain-say is the Word of saluation which whosoeuer beleeueth shall not perish but haue life euerlasting and the only meanes of saluation whosoeuer reiecteth it shall be damned Thus in sinning against the forenamed worke of the Spirit they sinne against their owne soules and bring swift damnation vpon themselues Briefly to summe vp all that hath been deliuered of the sinne against the Holy Ghost It consisteth of these degrees 1