profit should wee haue if we pray vnto him By the seuerall wayes wherein men blaspheme God wee may obserue that this sin of blasphemie is directly derogatory to the honor of Gods name which ought not to be taken in vaine but rather had in all high account and therefore a most hainous sinne Which doth further appeare by that feare which the Iewes had of naming it Blasphemie seemed so horrible a thing to them that when a man was to be openly accused thereof they did not say in their publike accusation such an one blasphemed but ironically such an one blessed God vnder the name of that vertue comprising the contrary vice In imitation hereof Iezabel when shee would haue Naboth put to death thus frameth the inditement against him Thou diddest blesse God and accordingly the witnesses gaue this euidence Naboth did blesse God Both shee and they meant that hee blasphemed God and so was their meaning taken for thereupon they put Naboth to death The capitall punishment which by Gods Law was to bee inflicted on blasphemers doth also declare the hainousnesse of the sin the words of the Law are expresse He that blasphemeth the name of the Lord shal be put to death But much more that hainous censure which the Apostle denounceth against blasphemers saying I haue deliuered them vnto Satan that they might learne not to blaspheme To this purpose saith the Canon A blasphemer according to the Law is to be beheaded according to the Canon to be accursed Lastly the practise of the Diuels and other damned in hell which is To blaspheme the great God who cast them in thither directly contrary to the practise of the glorious Angels and blessed Saints in heauen which is continually to sing Hallelu-iaeh praise and glory to God sheweth that blasphemers remaining blasphemers without repentance are farre from hauing a part in the heauenly society of Saints and Angels and can expect nothing but to haue a part in the lake which burneth with fire and brimstone Thus by the very nature of blasphemie as also by the temporall spirituall and eternall punishment of it all expresly noted in the Scripture we see that it is a most haynous sinne so as Christ might well bring this as a pregnant proofe of the riches of Gods mercy in pardoning al manner of sinne For if blasphemie be pardoned what sinne may not be pardoned By the hainousnesse of this sin learne to iudge of that supposed Vicar of Christ or rather plaine Antichrist the Pope of Rome and his parasites If euer the name of Blasphemie might be written on the fore-head of any it may bee written on the fore-head of that Seuen-headed scarlet-coloured Beast which hath opened her black-mouth to blaspheme the God of heauen and the Sauiour of the world more then euer any Pagan What a blasphemous speech was that of Iulius the third to say If God were angrie with ADAM for eating an apple might not he be angrie with his Cooke for eating his Peacock And at another time when his Physitian kept away from him a dish which he liked well but was hurtfull to his health he said Bring me my dish in despite of God The blasphemie of Leo the tenth was more odious because it seemeth to be more serious for when Bembo his Cardinall was speaking of the glad tidings of the Gospell he answered What profit doth that fable of Christ bring vs O intollerable blasphemie But not to insist on particular speeches of particular men many of the Decrees made of their Popes are very blasphemous whereof take for a taste these particulars The Pope of Rome is a God Let no man dare say to the Pope What dost thou The Pope may dispense against an Apostle The Pope may change the nature of things The Pope may make something of nothing The Pope may dispense aboue Law The Pope of iniustice may make instice Yea many of their publike Prayers are also in the highest kinde blasphemous against Christ as where they pray to Christ to bring them to his Father through the intercession and merits of Peter Paul Thomas Nicholas Gregorie and other whom they account Saints and where they pray to the Virgin Mary to vse her motherly authoritie ouer her Sonne and to command him to doe this and that The power of Absolution which they giue not onely to the Pope but also to euery Priest is blasphemous for by the Councell of Trent it is decreed not to be a ministeriall declaration but a iudiciall act of forgiuing The conceit of offering vp Christs glorified body by the hands of a Priest is also blasphemous and so is the new Iesuiticall inuention of mixing the milke of the Virgin Mary with the blood of Christ These and such like blasphemies cannot proceed but from the Impes of Antichrist Blasphemie being so hainous a sinne Magistrates who are gods on earth ought to vse all the meanes they can to suppresse it and therefore they ought both to make seuere laws against it also strictly to look to the due execution of those lawes otherwise the vniust Iudges in Ahabs time who condemned innocent Naboth to death for a meere pretence and vniust accusation of blasphemie and the Iewes who supposing that Christ blasphemed were ready to stone him shal rise vp in iudgement against them much more shall that Heathen King condemne thē who made a decree that whosoeuer should speak any blasphemy against God should be drawne in peeces c. Yea their practise in censuring and punishing those who speake euill of Dignities and that seuerely wherein they doe that which is iust and equall shall condemne their remisnesse in suffering blasphemies against the great and glorious name of God to goe vnpunished And let euery particular Christian take heed that the Diuell neuer preuaile so far ouer him as to vse his tongue as an instrument to blaspheme God For auoiding wherof let vs retaine a reuerend and high account of the great name of God in our hearts and be afraid to conceiue an euill thought which may tend to the dishonor thereof much more fearefull let vs be of taking his name in our mouthes vainely and of rash swearing by his name Common swearing by the name of God wil soone bring vs to plaine blasphemie Yea seeing blasphemie is such an high pitch of iniquity let vs giue no occasion vnto others to blaspheme Gods name They who call vpon the true God and yet depart not from iniquitie who professe the truth of the Gospel and yet turne the grace of God into wantonnesse who make shew of Religion and yet deny the power thereof who seuerely iudge others and yet themselues do the same things cause the name of God to be blasphemed among the enemies of pietie and sinceritie Reade for this purpose Rom. 2. 17 18. c. whosoeuer giue occasion to the enemies of the Gospell to blaspheme God the Author of the Gospell
purpose But what other end or purpose can be imagined then the iust punishing and tormenting of the damned in hell Shall there be an hell and no creature in it Besides Christ expresly saith they shall goe into eternall punishment Now the fire of hell is no longer a punishment then the damned be tormented therein eternally therefore they are tormented therein and can neuer be freed from it As for their obiections taken from Gods mercy and iustice they may easily be answered if Gods former dealing with the damned and the nature of sinne for which they are condemned be duly weighed §. 30. Of the answeres to the Chiliasts obiection taken from Gods mercy COncerning Gods mercy they say that it is ouer all his workes and thereupon they conclude that the damned must partake thereof which say they they cannot doe if eternally they lie tormented in hell Answ Surely they haue tasted of Gods mercy for the Diuels were made at first glorious Angels Angels of light The damned were also at first created in a most happy estate euen after Gods image and many of them had a long time and faire meanes of repentance offered vnto them besides the many outward temporal blessings which in this world they haue enioyed They all haue abused and reiected Gods mercy As for their present estate I might say that it is some mercy that they are not more tormented for God could make them feele more then they doe But we are to know that Gods mercy and iustice must goe together Where iustice is not satisfied no place is left for mercy but Gods iustice is not satisfied for the Diuels and damned how then should mercy be expected §. 31. Of the answeres to the Chiliasts obiection taken from Gods iustice COncerning Gods Iustice they say that it cannot stand with Iustice to punish a temporary sinne a sin which was committing in time with an euerlasting punishment But sin though in continuance it were not euerlasting yet is it in nature infinite for the greatnesse of a sin is measured according to the greatnesse of the person against whom it is committed Wee see in the counts of men that one and the same wrong committed against a meane man and a Monarch is accounted lesse or greater That which being done against a meane man will scarce beare an action in Law as we speake committed against a King may proue a capitall matter a matter of high treason and bring a man to the gallowes Now euery sin is a transgression of Gods Law and committed directly against the infinite Maiestie and in that respect it is infinite in nature and deserueth an infinite punishment But the creature is finite and cannot in time beare an infinite weight of vengeance and therefore it lieth eternally vnder it There is then a proportion betwixt the sin of the damned and their punishment both are infinite Sin in quantity and greatnes the punishment in time and continuance what sin wanteth in continuance it hath in greatnes and what the punishment wanteth in weight it hath in continuance Thus the sin and the punishment are correspondent each to other and God is iust in inflicting an eternall punishment on an infinite sin Besides though the damned be restrained or cut off by the hand of God from an euerlasting continuance to commit sin yet their will and desire is neuer to cease sinning For herein lieth a maine difference betwixt such sinners as haue their sins forgiuen and so are saued and such as are neuer forgiuen but are damned Those mens minds and wils are altered and they truly repent of their sinnes past and desire and endeauour to sin no more But these mens minds and wils vnto their very death are set on sin and if they could alwaies liue on earth they would alwayes sin on earth Now it is the mind will and disposition of a man whereunto God hath especially respect Againe the damned continue to sinne euerlastingly in hell As the glorious Angels and blessed Saints in Heauen euer continue to praise the God of Heauen so the diuels and damned in hell continue to blaspheme the same God Their punishment therefore endureth no longer then their sinne Lastly they wittingly wilfully pull vpon themselues that eternall weight of Gods wrath and therefore iustly lie vnder it eternally God hath declared before hand that eternall damnation shall be the reward of impenitent sinners and yet they impenitently continue in sin Suppose a mill-stone hanging by a coard a man should wilfully stand vnder that mil-stone and cut the coard and withall refuse to haue any meanes to keepe the mil-stone from falling downe did not he by cutting that coard pull death on himselfe This is the case of the damned Gods wrath is an infinite burden by Gods law it is held vp ouer mens heads sinne is a sword whereby the coard of Gods law is cut by faith and repentance Gods wrath is staid from falling on man The vnbeleeuing and impenitent sinner refuseth the meanes of with-holding and staying Gods wrath Is it not now iust that this eternall weight of Gods wrath should lie on him Thus wee see that it is neither against Gods mercy nor against his iustice to inflict eternall damnation §. 32. Of the necessitie of being pardoned or damned FRom the connexion of this affirmatiue part of the iudgement shall be in danger of eternall damnation with the negatiue shall neuer be forgiuen I collect that The sinner which hath not his pardon cannot escape eternall damnation or pardon must be obtained or the punishment must be vndergone The seruant whose debt the Lord recalled and would not forgiue because of his vnmercifulnesse was deliuered to the tormenters Otherwise men would not care for Gods fauour in pardoning sinne nor any thing esteeme Christs sacrifice whereby pardon is purchased Vse O let vs giue no rest to our soules till wee haue assurance of the pardon of our sins A man attainted and euicted of treason though his life may be prolonged and sentence of death not executed yet is not quiet till hee haue his pardon vpon feare that aduantage may sometime or other be taken against him for his crime and yet the vttermost perill is but death of body The perill of sin is eternall damnation It shall assuredly be executed if pardon bee not gotten How then can the sinner who hath no assurance of pardon sleepe quietly Surely this doctrine is either not knowne or not beleeued or not regarded by such as hauing no euidence of pardon passe their time ouer in mirth and iollity Well did Dauid know this point which made him with an holy admiration say Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitie On the contrarie side wee may say Cursed is hee whose sinnes are not forgiuen If eternall damnation doe make a man cursed he is cursed §. 33.
one and the other The third is worldly Gouernors This I take to be added as an exposition of the first or rather as a limitation thereof shewing ouer whom the Diuels are gouernours not ouer the chosen and called of God but ouer the world For Christ maketh a direct opposition betwixt these therefore the Apostle vseth a compound word which expresseth not onely their gouernement but also their subiects But the elect also are counted to be of the world while heere they liue because in the world they were bred brought forth brought vp and ended their dayes They are in the world but not of the world after that they are effectually called therefore for more perspiâ—uitie sake the Apostle addeth this clause of the darkenesse of this world whereby particularly he sheweth whom the Diuels gouerne in this world namely such as are darknesse here againe for emphasis sake he rather vseth this word darknesse then darke and hee vnderstandeth the darknesse of ignorance and wickednesse so that in plaine termes they are the ignorant and wicked men of the world ouer whom the Diuels reigne The fourth is spirituall wickednesse This declareth their nature that they are spirits and their condition that they are euill and malicious The phrase which the Apostle vseth is somewhat strange word for word it is this Spirituals of wickednesse or spirits of wickednesse that is most monstrous wicked spirits Lastly is added a phrase somewhat ambiguous because that whereunto it hath reference is not expressed it is this word for word in heauenlies Heere some to make vp the sence adde places whereby is implied that these euill spirits are ouer vs in the ayre for there are three places in Scripture termed Heauen First the ayre where fowles are Secondly the firmament where the â—tarres are Thirdly that place of glory which is called Gods Throne where Christ in his body and the soules of the iust and perfect men departed are This is called the third Heauen the highest Heauen Now if the place of spirits be heere meant by heauenly places must needs be meant the ayre which is the lowest heauen for out of the highest heauen they are excluded Other adde things whereby is implied the cause of this combate which is not any light fading earthly trash but heauenly and spirituall treasure Of the difference of these expositions I shall speake more fully when I come more distinctly to handle this clause Of these foure fore-named branches two namely the first and the third doe in the generall scope set foorth one and the same point namely the dominion of the Diuels the fourth containeth three distinct points First the nature of Diuels Secondly their qualitie Thirdly the place or cause of the combate Our enemies then are in this affirmatiue part described by fiue arguments 1. Their gouernment 2 Their power 3. Their nature 4. Their qualitie 5. Their place of abode or cause of fight §. 13. Of Satans dominion FOr the first this word principallitâ—es being meant of Diuels sheweth that Our spirituall enemies haue a dominion a rule a gouernment For this title principallities is giuen to men that are in authoritie and in this very respect because they haue rule and gouernment As for the Diuels they are expresly called gouernours in this verse and in other places the Diuell is called a prince a god Quest. How came the Diuels to haue a regiment is their gouernment from God ordained of him Answ I may to this question in some sort apply the answere which Christ gaue to Pilat they could haue no power at all except it were giuen them from aboue So that their dominion is by Gods permission who in iust iudgement for punishment of the wicked hath giuen libertie to the Diuel to exercise iurisdiction ouer them For as God gaue the rebellious Israelites into the power of cruell tyrants and vsurpers so hee giueth the world into the power of the Diuell Yet haue they no true right and title to their gouernment as if it were properly deputed vnto them of God as the gouernment of lawfull Kings and Magistrates on earth is For as the Kings of forraine Nations which inuaded Israel and for a while ruled ouer them were but oppressors and vsurpers though God in iustice made them a rod to punish the people and therefore when Israel repented the Lord deliuered them and cast the rodde into the fire so the Diuels Other reasons therefore there bee of the Diuels dominion and that partly in regard of themselues and partly in regard of their vassals For themselues they haue vsurped dominion they haue by tyrannie taken principallitie vnto themselues euen as one of their chiefest instruments on earth haue done I meane that man of sinne Who exalteth himselfe aboue all that is called god or worshipped shewing himselfe that he is God euen that Whore of Babylon who glorified her selfe Thus haue these Principallities heere spoken of exalted and glorified themselues In regard of this ambitious tyrannicall vsurpation the Diuell hauing shewed Christ all the Kingdomes of the world and the glory of them said This is deliuered to me and to whomsoeuer I will I giue it For the Diuels vassals which are all the wicked of the world they slauishly and willingly yeeld themselues to his gouernment and tyrannie making themselues subiect to these principallities whereby the rather these Diuels haue taken dominion ouer them as the men of Shechem subiecting themselues to Abimelech hee became their King as the hearts of Israel turned after Absolom and he became their King and after that to Ieroboam and hee became their King and to many others who became their Kings in which respect God said They haue set vp a King but not by me they haue made Princes and I knew it not That the wicked doe willingly and slauishly subiect themselues to the Diuell is without question for it is written The whole world worshipped the Dragon which is the Diuell Vse 1 Take heede how we giue any place to the Diuell or yeeld vnto him any whit at all Where hee getteth any entrance there will he set his throne as Nebuchadnezzar did he is exceeding ambitious and tyrannicall hee will be a King or no body if he get an inch hee will take an ell if any make themselues in any thing subiect vnto him he will soone take a principallitie ouer them Now coÌ„sider in how woful an estate they liue who haue earthly I yrants to rule ouer them withall consider how far the Diuell exceedeth all the Tyrants of this world in malice and mischiefe and from thence gather in what misery they lie who are vnder the principallity of Satan Vse 2 How besotted are they who thinke that the Diuell is their seruant at their command which is the conceit of
what way they are to walke to Heauen hee sets many prickes and crosses therein as reproaches disgraces troubles vexations persecutions by losse of goods liberties and liues yea many times grieuous torments and tortures now if our soules be not fenced with the preparation of the Gospell of Peace what hope yea what possibility is there of going on and holding out in that way §. 3. Of the ground of Patience Point 3 THe Apostle himselfe in the last words of this verse sheweth how this Preparation this fence and furniture of the soule namely patience may be gotten euen by the Gospell of Peace for it is such a preparation as the Gospell of peace teacheth and worketh whence it followeth that the Gospel of Peace is the onely true ground of this peece of Armour For the better clearing of this point I will distinctly shew 1 What the Gospel is 2 What Peace is here meant 3 Why Peace is thus attributed to the Gospel 4 How the Gospel of Peace effecteth this preparation §. 4. Of the Gospel GOspel according to the proper notation of the originall word signifieth a good message or glad tidings so it is sometimes translated as Rom. 10. 15. How beautifull are the feet of them which bring glad tidings c. The same notation may our English word Gospel admit for spell in ancient time signified speech Gospel then is a good speech The most elegant and learned languages retaine the Greeke word The good and glad tidings which this word implieth is that Christ Iesus the Sonne of God is giuen vnto the sonnes of men An Angel from heauen thus expounded this word for hauing said I bring you gla◠tidings he addeth that vnto you is borne a Sauiour which is Christ the Lord. Therefore the Histories which purposely write of Christ Iesus declaring his Diety and humanity his conception and birth his life and death words and deedes humiliation and exaltation c. are by an excellency and propriety termed Gospels or to speake as the Scots doe Euangiles and the penne-men of them Euangelists If it bee duely considered into what a woe-full estate man by sin had implunged himselfe how no creature in Heauen or earth was able to succour him what full redemption Christ hath wrought and vnto how excellent an estate he hath redeemed vs it will appeare that neuer the like glad tidings was or could be brought to man-kind then this that Christ a Sauiour was giuen vnto them so that this message may well be called a Gospel or Euangile In it is the very fulnesse of Gods fauour manifested §. 5. Of that Peace which the Gospel causeth THe Peace heere spoken of is our reconciliation with God In the beginning God made man after his owne Image by vertue whereof there was a sweet harmony and concord betwixt God and man God hauing reuealed vnto man what was his good will pleasing and acceptable vnto him man being both able and also willing to doe that which was acceptable to God But long this Peace did not last it was soone broken and that wholly and onely through mans default For man wittingly sinned against his Creator and thereby iustly prouoked his wrath thus came enmity betwixt God and man Such a breach was made by mans rebellion that all creatures in Heauen and earth were not able to make it vp Christ therefore the eternall true naturall proper onely begotten Sonne of God tooke vpon him to be a Mediator betwixt God and man Hee satisfied his Fathers Iustice pacified his wrath procured his fauour towards man whereby God was moued to offer reconciliation vnto man withall he gaue vnto man his sanctifiing Spirit to breed faith in him that thereby man might receiue and embrace this reconciliation In this respect God is called the God of Peace Rom. 16. 20. and Christ our Peace chap. 2. 14. Prince of Peace Isa 9. 6. And God is said in Christ to reconcile the world vnto himselfe 2 Cor. 5. 19. Thus through the mediation of Christ God offering and man accepting reconciliation a most perfect and inuiolable peace is made betwixt them and this is the peace here meant As fruits of this peace there flow from it remission of sinnes quietnesse and comfort of conscience ioy of heart willingnesse and ability to doe that which is pleasing vnto God freedome from the dominion of sinne from the power of the Diuell from the euill of all crosses from the sting of death and of the graue and from the feare and fire of Hell §. 6. Why it is called the Gospel of Peace THis Peace is so appropriated to the Gospel that it is called the Gospel of Peace and that in a double respect First of the matter Secondly of the effect 1 The subiect matter of this glad tidings is the forenamed Peace and reconciliation betwixt God and man The Gospel first declared and still continueth to publish the same neither the Law nor any humane writings can doe this therefore so soone as one Angel had declared this glad tidings an whole troope of heauenly souldiers cryed out Peace on earth It was the Gospel which declared peace to Adam Noah Abram and the rest of the Saints in al ages before and since Christs time They therefore which preach the Gospel are said to publish Peace 2 It is a powerfull effect of this Gospel to worke Peace in them that heare it and beleeue it For in and by the Ministery of the Gospel the Spirit of Christ is conueyed into our hearts in which respect it is called the ministration of the Spirit This Spirit first moueth vs to embrace reconciliation offered in the Gospel and then it quieteth our conscience and so worketh Peace therein How admirably doth this commend vnto vs the loue of God and of his Sonne our Sauiour he thought it not enough that at first he made al in peace though he might iustly haue reiected man for euer as he did the Diuels because man willingly and rebelliously broake this Peace yet to magnifie his mercy towards man he spared not his Sonne but gaue him to be our Peace who to vse the Scripture phrase slue hatred and made Peace yea not so onely but also gaue his Gospel thereby making open proclamation of Peace and inuiting men to imbrace it Excellently is this set forth in the parable of the Kings sonnes wedding if we doe as they who were inuited thereunto how iustly doe we deserue to be depriued of this Peace What a blessing is it to haue the Gospel preached among vs the Gospel of Peace such a Peace as passeth vnderstanding Is it not an heauy curse to want this Gospel this should be a strong motiue to stirre vp Ministers diligently and faithfully to preach the Gospel and to stirre vp people earnestly to giue heed and credence thereunto euen as they tender their Peace §. 7. Of the ground
of body sickenesse and such like crosses cannot beare vexation of mind or disturbance of their passion 3 It is also vncertaine how long we shall be subiect to tryals because the continuance of our life is vncertaine This world is the field of the Lords battell so long as we are in the field the enemies will assault vs now to yeeld before the battell be ended is worse then neuer to haue endured any at all the glory of all our former patience is not onely lost but also turned into shame and ignominy and God prouoked vtterly to giue vs ouer This last point is the rather to be regarded because most faile therin for many can endure an heauy burden and a sore brunt for a while but if long it lie vpon them then they faint This was it wherin the Hebrewes failed for the redressing wherof the Apostle is very earnest §. 18. Of too light regard of Crosses TWo extreames whereunto we are very prone to runne the Preacher and which much hinder this perfect work of patience are noted by and by the Aâ—postle one is too light regard the other is too great feare of such crosses as God layeth on men for some despise them as matters not much to be regarded so much the notation of the originall words imply other faint and sinke vnder the burthen of them as if they were vnsupportable not to be endured so much also the notation of the other originall words imply They looke not to God who smiteth these fixe their eyes too fast vpon his Iustice and wrath It is commonly stupidity of mind or stubbornesse of will that maketh men fall into the former They who are by nature stupide and blockish haue not a spirituall sence of crosses but are like to men dead drunke Pro. 23. 33. they endure many troubles but receiue no good by any trouble Such were those Israelites of whom Ieremiah complaineth and Pharaoh was such an one They who are of a stubborne disposition despise Gods corrections as the foole whose foolishnesse will not depart from him though thou shouldest bray him in a morter c. Such were those Israelites of whom Isaiah complaineth and Ahaz was such an one These are two dangerous rockes at which many suffer shipwracke two such stumbling blockes as cause many to fall and pitch into hell Yet many count the first of these namely so to stand out all crosses as not to be moued therewith a vertue answerable to this heathenish opinion is the practise of many who professe themselues to be Christians Let publike iudgements fall on the land where they liue as famine plague sword c. or on cities and townes in that land as inundations of waters fires sicknesses c. or on their owne houses their wiues and children are little moued no though it fal vpon their owne pates If they may be freed from them or deliuered out of them they thinke it well if not they thinke it destiny they must beare it and so like beasts or rather like blockes lye vnder their burthen thus many lye on their death beds without remorse like Naball whose heart dyed within him and he was like a stone §. 19. Of despising Gods corrections THe other sort that through a rebellious will despise Gods corrections are the worser sort they prouoke God to shew himselfe a God of vengeance euen a consuming fire for With the froward he will shew himselfe froward Reade what God threatneth Leu 26. 18 21 24 28. and how he executed those threats Amo. 4. 6. c. That in these our dayes men carry themselues stoutly against God is too euident both by Gods dealings and mens For God is very mercifull slow to anger What is the cause then that he hath of late sent so may iudgements one after another vnto this land wee may truely say with Ieremiah vnto God We haue sinned and rebelled therefore thou hast not spared For man who is bettered by the Lords correcting hand what sinne is left oh beloued let vs take heed we prouoke not God to lay his tod aside and to take vp a staffe or if that make vs not stoop to vnsheath his sword and cleane cut vs off §. 20. Of fainting vnder the Crosse THis extreame the wickeder sortfall into into the other fall the weaker sort but the better yea many the deare Saints of God Dauid seemeth by his owne confession to haue fainted in his mourning for such is the feeblenesse of our nature such our forgetfulnesse of Gods power and promises that we oft let go from vs those stayes and props which the Lord hath afforded vnto vs to vphold The Apostle implyeth that euen Gods children without great watchfulnesse and continuall obseruation are very ready to waxe faint Experience as of all other times so of ours also doth verifie as much For how is it that there should be such slackenesse in many who haue beene heeretofore very forward zealous and that mens after proceedings should bee so vnlike to their former good beginnings but that they faint by reason of that hard way and those manifold troubles by which wee must passe vnto heauen Great is the danger and damage of this fainting it makes men weary of well doing it causeth them to repent of the good which is done and to turne backe into an easier course as they suppose and so to lose all the glory of that good which hath beene done yea it oft causeth fearefull doubting and despaire and so maketh all the help which the Scripture affordeth to be in vaine §. 21. Directions to keepe men from despising the Crosse VVE ought therfore to be watchfull against both these extreames that we fall not into the former obserue these few directions 1 In all afflictions looke as Dauid did vnto him who smiteth and know that they come not by chance but by Gods wise disposing prouidence and that purposely to breed in vs true remorse Know also that the Lord can adde crosse vnto crosse till he pull downe our stout stomacks or breake our proud backes and bring vs to vtter confusion Yea know that his wrath is as his greatnesse infinite vnsupportable on whomsoeuer it lighteth it crusheth him down to hell so that though a man might thinke he could beare all outward crosses yet Gods wrath can presse him much more heauily 2 Take notice of the iudgements which other men by despising the Lord bring vpon themselues this may worke vpon thine hard heart It is an especiall point of wisedome to be warned by other mens harmes This was the wisedome of the third captaine which was sent to Eliah Note the issue 3 Make vse of the least crosses and begin speedily to humble thy selfe If thy heart begin to be touched suffer it not presently to be hardned againe but more and more humble thy selfe Thus will the Lord repent of the iudgment he intended and
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
destitute of worldly things and in many troubles and tribulations §. 75. Of applying absolute promises 2 FOr the kinds of Gods promises some are absolute which God hath simply and absolutely determined to accomplish euen as they are propounded as before Christ was manifested in the flesh the promise of the Messiah and of calling the Gentiles since that time the promise of calling the Iewes and of Christs second comming in glory All sauing sanctifying graces being absolutely necessary to saluation are thus promised to all Gods children and the continuance and perseuerance of them vnto the end and also the end and issue of all eternall life The vse of Faith in these is to vphold vs against all feare and doubt euen when we haue not a sensible feeling of them for God who is able to performe whatsoeuer he hath promised and true and faithfull in all his promises hauing absolutely promised such such things though all things in Heauen and Earth should seeme to make against them yet would Faith beleeue them §. 76. Of applying conditionall promises OTher promises are conditionall which are no further promised then God in wisdome seeth to be most meete for his owne glory and his childrens good Thus are promised 1 All temporall blessings which Lazarus an holy Saint wanted 2 Freedome from all crosses and troubles What Saint hath not had his part in some of them who hath been freed from all 3 Freedome from all temptations As our head was tempted so haue his members from time to time 4 Lesse principall graces which are called restraining graces being giuen rather for the good of others then of them who haue them These the Spirit distributeth seuerally not all to euery one but some to one some to another 5 The measure of sanctifying graces for though euery Saint hath euery sauing grace in him yet hath he not a like measure some haue a greater and some a lesse Admirable is the vse of Faith in these conditionall promises for it maketh vs so to trust to Gods power as we subiect our selues vnto his will as the Leaper who said If thou wilt thou canst make me cleane and those three constant seruants of God who said Our God is able to deliuer vs from the hot fiery Furnace and hee will deliuer vs out of thine hand O King But if not be it knowne to thee O King that wee will not serue thy gods c. For Faith perswadeth vs that God is wiser then our selues and that he better knoweth what is good for vs then we our selues doe and so moueth vs to resigne vp our selues wholly to Gods good pleasure This is the generall vse of Faith in respect of these conditionall promises it hath also other particular vses as 1 For temporall things so to rest on Gods promise as we beleeue God will either supply our wants or inable vs to beare them as God had taught Paul how to want 2 For crosses so to beare them as being assured that God will either free vs from them as he deliuered Iob or assist vs and inable vs to beare them and turne them to our good 3 For temptations that God will stand by vs and giue a good issue 4 For restraining and common graces so to content our selues as we doubt not but also to haue such sanctifying as shall be needfull to our saluation which also is to be applied to the measure of sanctifying graces according to that answere of God to Saint Paul My grace is sufficient for thee §. 77. Of applying implicit promises FOr the manner of propounding Gods promises they are either expresly declared or else by consequence implied Expresse promises are either generally propounded to all of these we haue heard before or else particularly applied to some particular persons Some of these are such as are not proper to him alone to whom in particular they are directed but for the good of others also If we find such needfull for vs it is the vse of Faith to apply them to our selues with as strong confidence as if they had beene directed to vs. This the Apostle teacheth vs to doe for where God made a promise to Ioshuah I will not faile thee c. the Apostle applieth it to all Christians The ground of this application is taken from Gods vnchangeable and impartiall manner of dealing the same God that he is to one faithfull man the same he is to all If therefore he would not faile Iâ—shuah neither will he faile any By consequence promises are implied either in the examples or prayers of faithfull Saints In their examples by those blessings which they haue enioyed For that which God bestoweth on one he is ready to bestow on euery one to whom it is needfull Gods giuing it to one is a promising of it to all So as we may with as strong confidence depend vpon God for such needfull things as if God had expresly promised them Thus doth Saint Iames vrge that end which God gaue to Iobs troubles as a ground of our Faith to make vs waite for a like deliuerance in our troubles In their prayers by those things which they haue praied for in Faith and obtained Their faithfull calling vpon God and Gods gracious hearing of them are as much as a promise that God in such and such things will heare vs calling vpon him thus did Dauid make this a ground of his faith Psal 22. 5. The vse of Faith in these implicit promises is to perswade our hearts that God will deale with vs as hee hath in former times dealt with his faithfull children §. 78. Of the true Heires of Gods promises THe last point to be noted for the right application of Gods promises is the persons to whom they belong Here note two points 1 Who are the righteous heires and children of Gods promises 2 How these heires are qualified 1 For the first Christ Iesus the true naturall Sonne of God as hee was Emanuel God with vs our Head and our Redeemer is properly the heire of all Gods promises In him they are yea and Amen That is to say In him they are propounded ratified and accomplished This is euident by those generall promises which are the foundation of all the rest He that is Christ shall breake thine head In thy seede that is Christ shall all the Nations of the Earth â—e blessed Now how is Christ the heire of Gods promises as a priuate person onely in himselfe No verily but as a publike person as the head of a body for Iesus together with all the Saints which were giuen him of his Father make but one mysticall body which is Christ so as all the faithfull together with Christ are heires of the promises they and they alone haue a right vnto them so as what the Apostle saith of godlinesse I may fitly apply to Faith
is an expectation of such good things to come as God hath promised and Faith beleeued 1 In expectation especially consisteth the very nature of Hope If we hope c. We waite Dauid ioyneth hoping and waiting together as implying one and the same thing Waite vpon the Lord and hope in him 2 Good things are the proper obiect of Hope herein it differeth from Feare We feare things euill and hurtfull I looked that is hoped for good saith Iob The thing namely that euill thing which I feared is come vpon me Iob 3. 25 30. 26. 3 These good things are to come not past nor present which either are or haue beene seene Hope which is seene is no hope for how can a man hope for that which he seeth 4 They are also such as God hath promised For the ground of our Hope is the promise of God who is faithfull and true we may well waite for that which he hath promised whatsoeuer it be In this respect this true Hope is termed The Hope of the Gospel that is an Hope which waiteth for those things which in the Gospel are promised This was the ground of Simeons Hope These promises are of all needfull things in this world both Spirituall and Temporall of assistance vnder all crosses and of deliuerance from them and at length of eternall glory and happinesse in heauen which because it is furthest off and includeth in it an accomplishment of all other promises is the most proper obiect of Hope In which respect the Scripture doth thus entitle it Hope of Saluation Hope of eternall life Hope of glory c. 5 The things we hope for are also such as Faith beleeued For there is such a relation betwixt Faith and Hope as is betwixt a mother and a daughter Faith is the mother that bringeth forth Hope and Hope is a blessed daughter which nourisheth Faith Faith is the ground of things hoped for Till a thing be beleeued a man will neuer hope for it By Faith we waite that is Faith causeth vs to waite Againe except a man hope and waite for that which he beleeueth his Faith will soone decay §. 4. Of assurance and patience of Hope THus in generall we see what Hope is There are two especiall properties which the Scripture doth oft annexe to Hope 1 Assurance 2 Patience For Assurance expresly saith the Apostle Shew diligence to the full Assurance of Hope In regard of this property it is said Hope maketh not ashamed that is disappointeth not him that hopeth of the thing which he waiteth for so as he need not be ashamed of his Hope Fitly therefore is it termed An Anchor of the soule both sure and stedfast According to the quality and quantity of Faith is the quality and quantity of Hope What a man beleeueth that he hopeth for as he beleeueth so he hopeth for it but true Faith doth assuredly beleeue the truth of Gods promises therefore true Hope doth certainely expect them for there are the same props to vphold our Hope as are for our Faith to wit the goodnesse power truth and other like attributes of God Hope ariseth not from mans promises nor is nourished by mans merits Our aduersaries make vncertainty a property of Hope and ground it vpon coniectures and probabilities wherby they take away one main difference betwixt the hope of sound Christians and carnall Libertines and cleane ouerthrow the nature of sauing Hope for though by reason of the flesh the best may sometimes wauer in their Hope as well as in their Faith yet is not this wauering of the nature of Hope but the more Hope encreaseth the more is doubting dispelled For Patience that also is expresly attributed to Hope If we hope for that we see not we doe with patience waite for it How needfull it is that our Hope bee accompanied with patience we shall see hereafter §. 5. Of the agreement betwixt Faith and Hope HOpe agreeth with Faith in many things for example in these In the Author and worker of them both which is Gods holy Spirit as Faith is a fruit of the Spirit so we abound in Hope thorow the power of the holy Ghost In the common matter for both are sauing and sanctifying graces as We are saued by Faith so also by Hope and as By Faith the heart is purified so he that hath Hope purgeth himselfe In the Ground of them both of them are grounded on Gods promises as we haue heard In the fore-named properties Assurance and Patience The same Apostle that made mention of Assurance of Hope mentioneth also Assurance of Faith and as he that hopeth waiteth with patience so he which beleeueth maketh not haste In continuance which is onely til they haue brought vs to the possession of the inheritance promised in which respect Loue which continueth euen in Heauen is preferred both to Faith and Hope In many excellent effects as are a cleare and quiet conscience an vtter denyall of a mans selfe a casting of himselfe wholly on Gods grace a patient bearing of all crosses perseuerance vnto the end c. §. 6. Of the difference betwixt Faith and Hope THey differ in these things especially 1 In their order Faith is first for it bringeth forth Hope Faith is the ground of things hoped for 2 In the kind of Obiect Faith is also of things past and present hope onely of things to come Obiect Faith is also of things to come for we beleeue eternall life Answ Faith giueth a subsistence and present being to such things as are to come by it we beleeue those good things which are promised to be ours though the possession of them be to come 3 In their nature Faith beleeueth the very truth of Gods promises and sealeth that God is true Hope waiteth till God manifest and accomplish his truth Thus we see that Hope is a different and distinct grace frō Faith yea so as it may be of vse when faith faileth and it serueth to cherish and vphold Faith needfull it is therfore that vnto Faith it be added §. 7. Of the resemblance betwixt Hope and an Helmet FItly is Hope resembled to an Helmet which according to the notation of the Greeke word couereth the head all ouer so as vnder it may be comprised the Beuer and whatsoeuer couereth the face The vse of this Helmet is to keep and fence the head safe from Arrowes Darts Bullets Swords and other weapons whereby it might otherwise be sorely wounded and the man be killed downe-right He that hath his head and face well and safely couered will be bold and couragious without feare lifting vp his head and looking his enemy in the face and so boldly goe on forward not fearing Arrowes Darts or any such things that shall be shot
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
the growth in sanctification is but a proceeding from one degree to another in the same kinde yea the very perfection of sanctification is but an attaining to the highest step degree of that which was begun before It is therfore a more powerfull worke to beget a sinner to God and to worke his first conuersion then after he is regenerate and conuerted to perfect that good worke which is begunne Whence it followeth that faithfull Saints haue more matter of reioycing for the grace they haue receiued then of mourning for the grace they want Obiect Wee want the possession of our heauenly inheritance Answ 1. The purchase of it is made for Christ by his bloud hath purchased it 2 Wee haue receiued the first fruites of it as peace of conscience ioy in the holy Ghost free entrance vnto the throne of grace and glory with confidence in Christ and the like 3 We are actually entred into the kingdom of grace which is a part of the kingdom of glory the first step thereinto and the portall as I may so say thereof no entring into the kingdom of glory but thorow the kingdom of grace 4 Wee haue the earnest of the spirit as a pledge and pawne till wee come to the full possession of the purchased inheritance 5 Christ our head hath full and actuall possession thereof whereupon wee being members of his body are in him exalted and set in heauenly places In these fine forenamed respects we may truely say that the faithfull in Christ haue more cause to glorifie God for that assurance they haue of inioying their heauenly inheritance then to murmure or mourne that for a time â—hey want the full possession of it Thus we see that in reâ—ard of spiritual blessings we haue more matter of praise â—or that wee haue then of petition for that wee want I might here further ranke among these spirituall blessings the liberty of the Lords Sabbaths of the Ministry of his word and administration of his Sacraments of the publike assemblies of Saints to worship God with the like which we among others plentifully inioy I migh also further declare how God hath already caused his whole wil to be reuealed and recorded in his word so far forth as is needful for our saluation expedient for vs to know all which do much amplifie the forenamed point But I hasten to set foorth a view also of some of those temporall blessings whereof we haue been and are made pertakers They are exceeding many as our Being Life Nourishment Education Health Strength Food Apparrell Goods Friends c. Gods blessing on all these and on the Church and state wherein we liue Whether-soeuer we turn our selues or cast our eies either vpwards to the heauens and the whole hoast of them or downeward on the earth and all the fruits thereof or vp and downe on all the creatures in the aire on the earth and in the waters on the right hand or on the left before or behinde euery where the blessings of God doe present themselues to our view and consideration By this which hath thus generally been spoken I doubt not but any of meane capacitie may obserue that none of the Saints doe want so many good things as they haue receiued Obiect Many of the Saints doe want euen necessaries to preserue this temporall life as Lazarus Answ 1. God seeth it to bee good for them to want such necessaries 2 Insteed of these outward necessaries they haue inward graces which are much more valuable profitable as insteed of of outward refreshing of the body they haue inward comfort of the soule insteed of outward ornaments of the body inward graces of the spirit wanting outward ease they haue sweet peace of conscience wanting plenty they haue contentment In a word God depriueth his children of no outward thing but he supplieth the want of it with some spirituall recompence their want therefore causeth matter of thanksgiuing As all the Saints haue receiued more good things then they want so also vndoubtedly are they freed from more euils then iustly they can feare to fall vpon them For beleeuing in Christ they are freed from the feare of hell from the curse of the Law from the wrath of God from the sting of death from the victory of the graue from the power of him that hath the power of death the diuel from the guilt and punishment of sinne from the rule and dominion of sinne and from infinitely more both spirituall and bodily euils Obiect Many Saints are subiect both to many spirituall euils as trouble of minde doubt of Gods fauour snares of the Diuell fallings into sinne with the like and also to many temporall distresses as paine sicknesse captiuity imprisonment ignominy penury c. Answ Those spirituall euils are as desperate physicke for the cure of some spirituall desperate disease as spirituall security pride presumption c. Now who will denie but that it is good in a desperate case to vse a desperate remedy If the remedy cause recouery he that vseth it shall be commended and rewarded But whensoeuer God suffereth any of his children to fall into any of the forenamed or other like spirituall euils hee worketh thereby a recouery from some more dangerous and desperate euill therefore the issue and effect euen of those euils affordeth matter of thanksgiuing As for temporall distresses I haue shewed before how they may be put on the score of Gods blessings To that which was before deliuered let me ad this that God doth alwaies so dispose of the estat of the Saints that he maketh the decaying of the outward man to be a renewing of the inner man In these respects it is a vertue propper to Christians to giue thankes to God for such things as seeme euill Besides God hath faithfully promised to supply in due time whatsoeuer his Saints want and to perfect euery thing that faileth in perfection withall to deliuer them from all euill Now then adde these promises which are also matter of thanksgiuing to the abundance of good things which already we haue receiued and to the manifold deliuerances which wee haue had from euils and it wil appeare as cleare as the light that of all duties belonging to faithfull Christians this of praise and thanksgiuing is most beseeming them and least of all to bee neglected It is the least that God deserueth the most that he requireth and the best that we can giue vnto him the best sacrifice in the kinde thereof which wee can offer vnto God and that which God doth best accept for note what God saith hereof He that offereth praise glorifieth me I might much further amplifie and inlarge these points But as Painters when they haue many millions and armies of men to set down in a small mappe vse onely to draw out some number of heads of men and set them together leauing the whole number of heads and all
thanksgiuing many Psalmes he beginneth and endeth with praise yea euery verse of some Psalmes beginneth with an exhortation hereunto and euery verse of other Psalmes end with a thankfull acknowledgement of Gods mercie Diuers verses in many Psalmes both beginne and end with praising God There is nothing which that booke of Psalmes more tumbleth vp and downe repeating it very often againe and againe then this clause Praise yee the Lord yea his Psalmes of humiliation which hee beginneth with sobs and teares hee endeth with praise A worthy patterne to follow the more frequent we are in thanksgiuing the more doe we resemble the triumphant Church in heauen which cease not day nor night saying Holy Holy Holy Lord God Almightie In the booke of Reuelation it is oft noted that the heauenly Spirits so soone as any occasion was offered presently fell on their faces and gaue glory to God They doe after an holy manner rebound vp and downe this word Hallelu-Iah one from another Thus doe they alwayes giue thankes It well beseemeth them how can it then but well beseeme vs wee must endeauor to be like them onely heere lieth a difference betwixt them and vs that all teares are wiped away from their eyes so as they haue not such matter of supplication as we haue we must mixe petition and thanksgiuing together so giue thankes alwayes as wee make supplication alwayes for to both these parts of prayer is this extent to be applied one must not exclude another neither must either of them exclude any other duetie THE FOVRTH PART The Ground of Prayer §. 126. Of the meaning of this phrase in the Spirit THe third general branch concerning praier is the ground from whence it ariseth and that is the Spirit Pray in the Spirit saith the Apostle Some heere vnderstand the spirit of man which is the soule and heart of a man and so is this phrase vsed where the Apostle saith I will pray with the Spirit or in the Spirit Others vnderstand the Spirit of God which is the holy Ghost and so is this phrase vsed f where the Apostle Iude saith Pray in the holy Ghost and where Saint Paul saith The Spirit maketh request for vs. I take it that they which exclude either of these come short of the Apostles meaning for I doubt not but he heere intendeth both the Spirit of God and also the spirit of man sure I am that both may stand together yea that both do alwaies concurre together and cannot be seuered for without the holy Spirit of God man cannot pray in his spirit and heart and whensoeuer the Spirit of God helpeth vs to pray hee stirreth vp our spirits and hearts to pray The spirit of man is that especiall place where the Spirit of God hath his residencie This clause then affordeth vnto vs these two instructions 1 True prayer is a worke of the holy Spirit of God and commeth from his motion 2 Prayer framed by the Spirit of God floweth out of the very spirit and heart of a man §. 127. Of the worke of the Spirit in prayer FOr the first note what the Prophet saith in Gods name to Ierusalem I will powre vpon them the spirit of supplications He calleth the gifts of prayer the spirit of supplications because it is Gods Spirit which worketh in vs this gift and inableth vs to call vpon God in a like respect Saint Paul vseth this phrase The Spirit of faith More plainely is this point proued by that phrase which Saint Iude vseth Praying in the holy Ghost but most euidently by Saint Paul who layeth it downe first affirmatiuely saying The Spirit helpeth our infirmities and maketh intercession for vs then negatiuely saying Wee know not what to pray c. What may the Apostle meane by this phrase The Spirit it selfe maketh intercession Doth the holy Ghost truely and properly pray for vs as Christ our High Priest and Mediator or as one of vs for another Noe verily for then should the holy Ghost bee our Mediator which was one of Arrius his heresies an office which is neuer attributed to him but appropriated to Christ For there is one God and one Mediator betwixt God and man the man Christ Iesus Besides then also should God make request to God for the holy Ghost is God but not man also as Christ was The meaning then of the Apostle must needs bee this that the Spirit of God stirreth vs vp to pray quickning and putting life into our dead and dull spirits yea inwardly as it were suggesteth vnto vs and infuseth into vs such desires such sighes grones yea and such words as are acceptable to God which for the truth and sincerâ—â—â—e of them for the vehemencie and ardencie of them for the power and efficacie of them are vnutterable they pierce thorow the very heauens and enter vnto the glorious Throne of Gods grace and there make a loud crie in the eares of the Almightie Therefore in the next verse the Apostle addeth he that searcheth the hearts that is God the searcher of all hearts knoweth what is the minde of the Spirit that is what desires what sighes and groanes what prayers proceed from the work of his Spirit being stirred vp thereby in our spirits for Gods Spirit informeth and instructeth our spirits to make prayers to God according to the will of God which otherwise were most impossible for vs to doe we neither could tell what to aske nor how to aske Thus plainely and clearely we see that true prayer commeth from the motion and worke of Gods Spirit which may yet further be confirmed by comparing Gal. 4. 6. with Rom. 8. 15. in that it is said the Spirit in our hearts crieth Abba Father in this by the Spirit we crie Abba Father The reasons why thus the Spirit prayeth yea why it is needfull that the Spirit should pray and so we pray in the Spirit are these 1 In regard of our naturall estate we haue no abilitie at all to pray a dead man can as wel craue help of another man as a naturall man in faith craue succour of God Wee are not sufficient of our selues to thinke any thing as of our selues Can we then be sufficient of our selues to pray aright 2 In our regenerate estate wee are no longer able to doe any good thing then the Spirit helpeth and assisteth vs. Though once we be inabled by the Spirit to pray aright vet if the Spirit leaue vs and continue not in vs his powerfull worke all our abilitie is gone as a wheele which is turned about with an hand if the hand be taken away the wheele will soone stand still it is needfull that vnto the first grace following grace be added for man after he is regenerate still needeth the present effectuall continual worke of Gods holy Spirit It is therefore said He that hath begunne a good worke in you will
for their vnworthy walking therin make themselues accessary to this great and grieuous sinne of blasphemie and accordingly shall bee iudged with the iudgement of blasphemers §. 8. Of Gods mercy in forgiuing blasphemy THough blasphemy bee so heinous a sinne as hath beene declared yet Christ here expresly saith that Blasphemy shall be forgiuen so as from hence we may gather that Blasphemers are not vtterly excluded from all hope of pardon Instance Saint Paul who thus saith of himselfe I was a blasphemer but I obtained mercy Thus the Lord sheweth that the saluation of man is as deare and tender vnto him as his owne name the piercing and striking thorow of his own name doth not prouoke him to cast the blasphemer into hel but his pitty rather moueth him to offer pardon that so the blasphemer beholding Gods goodnesse striuing with his wretchednesse may be ashamed of the foulenesse of sinne and brought to repentance for it Haue we not iust cause in this respect to wonder and say O the depth of the riches of the mercy of God! Hearken to this ô ye blasphemers of the name of God though the great flying Booke of Gods curse be gone forth against you yet may it be called in againe Note for this purpose what Saint Paul saith of Gods mercy to him who had beene in former times a blasphemer For this cause I obtained mercy that in me first Iesus Christ might shew forth all long suffering for a patterne to them which should hereafter beleeue in him to life euerlasting Cease therefore to blaspheme any more Lay hold of this Gospell this glad tidings of reconciliation and be moued thereby to seeke how you may best honour his name whom in former times you haue blasphemed And let all of vs herein shew our selues children of our Heauenly Father in bearing with such as haue sought our disgrace This is an hard lesson to learne for man accounts his name more deare the his life and had rather his head or heart should be stricken thorow then his name and honour Hence is it that the least reproach and disgrace causeth the greatest reuenge that can be thought of But this humour ariseth from corrupt nature Christ commandeth to blesse them that curse vs which precept the Apostles put in practise for of himselfe and of others saith Saint Paul Being defamed we intreat §. 9. Of the principall Obiect of Gods mercy Man AS the riches of Gods mercy is in generall commended by forgiuing all manner of sinne euen blasphemie so in particular it is commended vnto Man by making him the peculiar obiect of this mercy of God for to man doth Christ in speciall appropriate it saying All manner of sinne shall be forgiuen vnto MEN as Saint Matthew records it To the SONS OF MEN as Saint Marke sets it downe From whence we may gather that MAN is the most principall obiect of Gods mercy This instance of forgiuing sinne goeth beyond all other that can be giuen to commend the mercy of God especially if we consider what was done to effect this To discharge man of that debt whereunto hee stood bound through sinne vnto the iustice of God the Sonne of God must come downe from Heauen and become a son of man and in mans roome and steed he made sinne offering himselfe vp a sacrifice to satisfie Gods iustice for mans sinne And that man might be made partaker of that which Christ did in this kind Sonnes of men must be vnited to the Sonnne of God by the Spirit of God that as by the former vnion God and man became one person so by this latter vnion the sonnes of men and the Son of God might make one body which is Christ No creature but Man doth partake of Gods mercy in this kinde vnsensible and vnreasonable creatures are not subiect to sin nor yet to the eternall punishment of sinne because they haue no immortall soules The good Angels neuer sinned and in that respect had no need to taste of this kind of mercy whereupon when an Angell brought the newes of Christs birth he saith in the second person To you is borne a Sauiour but when the Prophet a sonne of man foretold thereof he saith in the first person To vs a child is borne To vs a Sonne is giuen The euill Angels that had as much need thereof as sonnes of men are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day This mercy is not vouchsafed vnto them in regard whereof it is said that Christ tooke not on him the nature of Angels but he tooke on him the seede of Abraham In this respect we may with an holy admiration cry out and say What is man that thou art mindfull of him and the sonne of man that thou visitest him The reason why God should thus respect man aboue all other creatures cannot be fetched out of man Man hath his being from god as well as other creatures in his nature there is no such excellency as for it he should be preferred before all others for he was made of the dust and in his substance much inferiour to the Angels neither can there be any merit or desert in his actions for in his best estate hee could doe no more then what of duty hee was bound vnto But when God afforded him this great mercy whereof we now speake he was dead in sin a slaue of Satan an enemy of God It was therefore Gods good pleasure that made him thus to make choice of man to make him the most principall obiect of his mercy and in this respect the Apostle vseth a word which signifieth a proper and peculiar loue to man How doth this checke the sonnes of men for their vngratefulnesse against God whereas this proper and peculiar loue of God to man should prouoke him to exceede all other creatures in setting forth the honour and glory of God who hath so respected him Man for the most part dishonoureth God more then all other creatures except the infernall spirits who wholy and onely set themselues to dishonour and blaspheme the name of that great God who reserueth them in euerlasting chaines For if wee looke into the highest Heauens there we shall see the heauenly Spirits stand before the Throne of God ready to receiue and execute any charge that he shall giue them yea there we shall heare them singing continually praise vnto the Lord and reioycing when God is any way glorified in Heauen or in earth Doe any of the sonnes of men so farre exceede the Angels in glorifying God as Gods mercy hath more abounded to vs then to them What we shall doe in Heauen I know not but how farre short the best of vs on earth doe come of them none can be ignorant Descend we therefore a little lower into the next heauens where wee may behold the Sunne Moone Starres and whole hoast of those
a disposition as they As among Papists blinde zeale moueth many to doe that which deadly malice moueth others to doe I doubt not but we may according to the truth of the matter conclude that the forenamed Scribes and Pharisies sinned against the Holy Ghost for 1 The Gospell was preached to them by Iohn the Baptist Christ and his Disciples yet they receiued it not but refused and reiected it 2 They did it despitefully as their carriage sheweth 3 They blasphemed Christ as we haue heard before and they persecuted him and his Disciples 4 They did all this against knowledge and against conscience as the instance which Christ giueth of their iustifying that in their children which they condemned in Christ yea they could say of Christ This is the heire 5 They did all also after the Spirit had supernaturally reuealed Christ vnto them for it is noted that Iesus knew their thoughts and thereupon hee accused them of blaspheming the Holy Ghost he knew their thoughts that is he knew how far the Spirit had wrought in them and how they striued against and resisted the Spirit and in that respect accuseth them of this blasphemie Lastly to put the matter out of all doubt after that Christ had set out this sin Saint Marke addeth this clause Because they said he had an vncleane spirit Implying by that inference that that blasphemie was in them an euidence of the sinne against the Holy Ghost §. 20. Of the meaning of these words SHALL NOT and SHALL NEVER be forgiuen THe second generall point noted by Christ about the sinne against the Holy Ghost is the Issue thereof which is set downe Negatiuely Affirmatiuely Negatiuely both by Saint Marke in these words hath neuer forgiuenesse and also by S. Matthew in these words shall not be forgiuen vnto men which is further amplified by a distinction of times in these words neither in this world nor in the world to come Affirmatiuely onely by Saint Marke in these words is in danger of eternall damnation The sentence and doome which Christ in all these words and phrases hath giuen of this sinne is very perspicuous and cleare but that Papists haue brought a cloud of obscuritie vpon them by the vapours of their false glosses and heresies which we will first remoue and then declare the fearefull issue of this sinne First the Papists cleane ouerthrow the maine point heere intended by interpreting the indefinite negatiue particle not and the generall negatiue neuer to as if a difficultie onely and not an impossibility were intended as if Christ had said the sinne against the holy Ghost shall not easily but very hardly be forgiuen or ordinarily and for the most part it shall not be forgiuen But the words are more cleare then so to be obscured For Not Neuer Nor in this world nor in the world to come are much more then not ordinarily not easily hardly and for the most part Besides if there were not an impossibilitie of the pardon of it prayer might be made for the partie that committeth it which may not be done But as this text is cleare enough to such as haue not contentious and captious spirits so there are other texts which put the point more out of all doubt and question as where the Apostle saith It is impossible to renew them againe And againe There remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and fiery indignation §. 21. Of the errors which Papists gather from this phrase nor in the World to come AGaine Papists roue farre beyond the scope of Christ in this place by inferring from this clause nor in the World to come that some sinnes which are not forgiuen in this World may be forgiuen in the World to come whence they further inferre that there is a Purgatory after this life and render these reasons of this latter inference First that into Heauen can enter no vncleane thing Secondly that out of hel there can be no redemption therefore say they there must needs be a Purgatory by which they which die in their sinnes must be purged and out of which they whose sinnes are forgiuen after this life must be deliuered Answ The two positions which are laide downe for reasons are sound and true for neither can any vncleane thing enter into Heauen nor can any that are once cast into hell be euer deliuered out of it for the Scripture termeth their paine euerlasting and yet the Papists are not constant in those assertions but deliuer many points contrary to them both as that many who for treasons rebellions and such like damnable sinnes are executed and die without repentance for them die Martyrs and are immediatly carried to glory is not this to thrust vncleane birds into Heauen And againe that many who died in mortall sinnes and so by their owne positions went to hell were deliuered from thence Some of the instances which their owne writers haue giuen hereof are these The soule of Falconilla a Pagan was freed from hell by the prayers of Saint Thecla and the soule of Traiane a Pagan Emperour by the prayers of Pope Gregorie and a certaine lewde man carried by the Diuels into hell was deliuered by Saint Sereus But to passe by these lying fables the consequences which from the forenamed sound positions they gather are most vnsound and absurd namely that there is a purgatory of which fiction I haue spoken before and that sinnes may be forgiuen after this life a point which as was said before they gather from this phrase nor in the World to come The falshood whereof is easily discouered by a due consideration of the true meaning of the words §. 22. Of the true meaning of this phrase nor in this world nor in the world to come THe Greeke word and the Latin also which we translate World signifieth rather time then place By this World is meant the time of a mans life here vpon earth by the World to come all the time from his death proceeding on without end to eternity Two Worlds are in Scripture giuen to euery man to be in one from the time of his conception or birth to his death the other from thence for euer for after death there is no alteration of a mans estate But because the manifestation of that perpetuall and eternall estate is at the great day of iudgement when all shall stand before their Iudge and receiue their doome the beginning of that age or world to come is commonly reckoned from the day of iudgement in which respect Christ ioyneth that world and the resurrection from the dead together Which being so it is as euident as may be that no sinne can be forgiuen in the World to come §. 23. Of the many answers which may be giuen against the Papists collection concerning forgiuenesse of sinnes in the World to come BVtfully to discouer the erroneous