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
in it but to fight to this purpose many like metaphors are vsed Christians themselues are called Souldiers their course of life a fight they which oppose against them enemies the temptations wherwith they are annoyed assaults in a word this is a difference betwixt the Church in Heauen and in earth that this is militant that triumphant Thus hath God in wisedome disposed our estate on earth for weightie reasons 1. The more to manifest his pittie power prouidence and truth in keeping promise the straits whereunto in this world we are brought the promises which God hath made to deliuer vs and the many deliuerances which we haue shew that God pittieth vs in our distresses that he is prouident and carefull for our good and wise in disposing euill to good that hee is able to deliuer vs and faithfull in doing it For this cause did God suffer the Israelites to goe into Egypt to be there kept in hard bondage to be brought into many dangers and set vpon by many enemies 2. To make proofe of the gifts hee bestoweth on his children A souldiers valour is not knowne but in warre in time of peace what difference is seene betwixt a valourous man and timerous coward by that sore combate wherunto Iob was brought were the graces which God had bestowed on him euidently made knowne 3. To weine them the better from this world for so long as all things are quiet in the world without troubles oppositions and assaults we are exceedingly prone to delight in it and to say It is good to bee heere Much prosperity maketh many to be like that foole that bid his soule liue at ease c. 4. To make Heauen the more longed for while wee are on earth and the more acceptable when we come to possesse it How earnestly doth the souldier in tedious and dangerous combates desire victorie How welcome is triumph after warre As a safe hauen to Marriners tossed vp and downe in troublesome seas is most welcome so Heauen to Christians whose life in this world is a warfare a sea-fare Vse 1 Is our Christian estate a souldier-like estate a warfare accordingly let vs carry our selues a little sleepe a little food is enough for a souldier hee lyeth not on beds of downe he pampereth not his body with delicate cheare but he watcheth much hee fareth hard and lyeth hard Thus Christians may not suffer themselues to be ouertaken with the vaine delights and pleasures of this world Note what the Apostle saith of a Christian souldier No man that warreth intangleth himselfe with the affaires of this life that hee may please him who hath chosen him to be a souldier Who hauing this armour thinke to take their ease follow their pleasures embrace the world they peruert the maine end of it for it is giuen to stand and to resist which if they doe not vnworthy they are of armour and shall be cashired Ease and rest is not heere to be looked for but rather temptations and assaults which wee must watch against and when one conflict is past looke for another and resist all as they come of all things wee must take heed of security and prouide that at any time wee be not vnfurnished reade the historie of the people of Laish and make a spirituall application thereof Thus much for the Metaphor §. 3. The vse of spirituall graces COnsider we now what is meant thereby It is euident by the Apostles exemplification hereof that such spirituall sanctifying graces as God indueth his Saints withall are the armour heere meant In that these are compared to armour obserue that The graces of Gods Spirit are for safegard and defence This is the maine and principall end of armour as the Apostle himselfe in this and in the 13. verse plainely sheweth for in both places expresly hee saith that wee must put on and take to vs the whole armour of God for this very end to stand against and to resist our enemies Thus is righteousnesse as a brest-plate hope as an helmet faith as a shield al for defence as we shal after more distinctly shew in the meane while let this general obseruation be noted both of such as yet haue none of those graces and also of such as haue them or at least thinke they haue them Vse 1 For the first sort with what care and diligence are they to desire and seeke after them being so needfull and necessary what rest can they giue vnto their soules till they haue obtained them would we not count him a madde man or at least weary of his life who should rush naked without any armor into the field among his deadly enemies what then may we iudge of those that liue in this world among the mortall enemies of their soules vtterly destitute of all sauing graces how many thousands thus liue as it were weary of their soules and iudge themselues vnworthy of eternall life Vse 2 For the other sort which haue these grace they are to vse them for their defence as armour is vsed and not for ostentation Armour is not giuen to iet vp and downe in it and be proud of it as many are of apparell Let those who haue no better gifts then such as are called parts of nature as wit strength bewtie and the like boast in them if they list these are like light sleight gay stuffes which make children and fooles bragge Gods graces are of a more sound and solide substance and therefore to be vsed accordingly and not made a matter of shew ostentation Let this be noted of such as are ouer conceited and so proud of their knowledge faith patience other graces §. 4. Christians armour spirituall THus hauing handled the Metaphor and the meaning thereof come wee to the amplification The first point whereof is the kinde of armour heere set forth It is called armour of God and that in foure especiall respects 1. It is made of God euen in heauen 2. It is prescribed of God euen in his Word 3. It is giuen of God euen by his Spirit 4. It is agreeable to God euen to his will All these doe shew that The armour wherewith Christians are fenced is diuine and spirituall In this respect saith the Apostle The weapons of our warfare are not carnall by denying one contrarie he affirmeth the other not carnall that is spirituall The seuerall peeces after mentioned do euidently proue this point Our enemies are spirituall and their assaults spirituall must not then our armour needs be spirituall What other armour can stand vs in stead against such enemies such assaults as good haue a sheete of paper on our naked brests to keepe off a musket shot as vse any other armour then spirituall against the spirituall assaults of spirituall enemies Vse 1 Hereby is discouered the egregious folly of many in fencing themselues against spirituall
Satan and our owne lusts as for a time he gaue Dauid ouer §. 62. Of the assurance of Faith THe ground of the latter extreame is that they feele the flesh in them they are very weake and prone to fall away and many in all times haue fallen away Answer These that are thus tempted must know that the cause of our assurance is not in our selues but in Christ our head as we lay hold of him so he fast holdeth vs for there is a double bond whereby we are knit vnto Christ one on Christs part the other on ours That is the Spirit of Christ Hereby wee know that wee dwell in him and he in vs because he hath giuen vs of his Spirit This is our Faith for Christ dwelleth in our hearts by Faith Now though our Faith should let goe her hold yet Christs Spirit wōld not let go his hold This ground of assurance the Scripture expresly declareth for saith Christ I know my sheepe I giue vnto them eternallife and they shall neuer perish now marke the reason There shall not any plucke them out of my hand My Father which gaue them me is greater then all and none is able to take them out of my Fathers hand Wherefore the Diuell and all his adherents can doe no more to put out the light of Faith and plucke vs from Christ then all Creatures on Earth can to extinguish the light of the Sunne For why The Sun from whence this light commeth is farre aboue all they cannot come at it So Christ on whom our Faith is founded is farre aboue all our enemies Christ must be plucked out of Heauen if true Faith vtterly fall away 2 Let the fore-named weake ones consider that as the flesh is in them to make them weake so also the power of Christs Spirit is in them to make them strong Though the spirit suffer the flesh sometimes to preuaile it is not because the flesh is stronger then the spirit or the spirit weaker then the flesh but because the Spirit in wisdome will haue vs see our weakenesse see in what need we stand of the power of God flie to God depend vpon him and at length the Spirit will preuaile and get full conquest 3 As for the fals of other wee know not what they were in truth §. 63. Of the grounds of Scripture for perseuerance TO be freed from this last temptation they which are subiect thereunto must seriously ponder those scriptures which set forth the certainty and perseuerance of Faith which are such as these He that beleeueth hath euerlasting life and shall not come into condemnation but is passed from death vnto life He that drinketh of the water that I shal giue him shall neuer thirst but the water that I shall giue him shal be in him a well of water springing vp into euerlasting life This is the victory that ouercommeth the World euen our Faith Hee that beleeueth on Christ shall not be confounded They that trust in the Lord shall be as Mount Zion which cannot be remoued but abideth for euer The grounds of this stability of Faith are in the Scripture noted to be these 1 The constancy of Gods loue mercy truth couenant calling gifts and the like which is set forth by these and such like promises as these be I haue loued thee with an euerlasting loue With euerlasting kindnesse will I haue mercy on thee My mercy shall not depart away from him The Lord hath sworne in truth hee will not turne from it I will make an euerlasting couenant with them The calling and gifts of God are without repentance 2 The perpetuall efficacy of Christs intercession manifested in one particular example which is to be applied to all his Elect for what he said to Peter I haue praied that they Faith faile not he performeth for all 3 The continuall assistance of the Holy Ghost in which respect it is said That hee shall abide with vs for euer and that hee which hath begunne a good worke will finish it If well we weigh and apply these and such like testimonies of Scripture though we worke out our saluation with feare and trembling yet shall we not be fearefull and doubtfull of the issue §. 64. Of preseruing and encreasing Faith AS a preseruatiue against those two poysonous potions and as a meanes to keepe vs in the right way from falling into any of the two extreames diligent care must bee vsed to preserue and encrease this precious gift of Faith for if Faith be kept aliue so as it may beare sway in vs it will keepe vs both from boasting and doubting Two especiall points there be which make to this purpose 1 A conscionable and constant vse of the meanes which God to this end hath appointed 2 Faithfull and hearty prayer for Gods blessing on those meanes The meanes are two First the ministery of Gods Word Secondly the administration of the Sacraments §. 65. Of vsing the word for increase of Faith VVEe haue heard before how Faith was bred by the word now the word is like to a kind natural mother which giueth sucke to the child which shee hath brought forth whereupon saith the Apostle As new borne babes desire the sincere milke of the word that yee may grow thereby He had said before That we were borne anew by the word of God Here hee sheweth that the Word hath a further vse namely to make vs grow For by the Word the promises of God which at first were made known vnto vs and whereby Faith was bred are againe and againe brought to our remembrance the tender and offer of them oft renewed so as thereby our Faith which otherwise might languish away thorow our own weakenesse and Satans temptations is not onely preserued but exceedingly quickened strengthened and increased Vse Our care therefore must be diligently to frequent the publike ministery of the Word for by it Christ is lift vp in the Church as the brasen Serpent was in the Wildernesse Yea also to reade and search the Scriptures in Families and with our selues alone We heard before that we must attend on the Word till we find Faith wrought in vs. Here we further learne neuer to giue ouer but so long as our Faith hath neede to be confirmed and increased which will be so long as we liue in this world to vse the Word Wee may not therefore thinke it sufficient that we haue had this benefit of the Word to beleeue we must labour for a further benefit to be established and confirmed thereby more and more in our most holy Faith §. 66. Of vsing the Sacraments for increase of Faith THe Sacraments are purposely added for this end to strengthen our Faith which they doe two wayes First they are Gods seales added vnto his word that by two immutable things Gods promise and Gods seale wherein it
Sciences comparable to it in profunditie The Law is not such a mysterie as the Gospell for the Law was ingraued in mans heart and man doth still by nature retaine some glympse and sparkles thereof for the Apostle saith that the Gentiles doe by nature the things contained in the Law and shew the worke of the Law written in their hearts But the Gospell was neuer written in mans nature it was extraordinarily reuealed and is aboue nature wherefore the Apostle contenteth not himselfe to call it a mysterie but also termeth it a great mysterie intimating thereby that it is a mystery both of great weight and moment the knowledge of nothing else can be more excellent necessarie and profitable and also of other things most obstruse admirable and incredible so as it is without controuersie a great mysterie a most certaine sure vnfallible vndeniable truth §. 169. Of searching into the depth of the Gospell THe Gospel being a mysterie such a mysterie as we haue heard it is not lightly and sleightly to be passed ouer it requireth our best study and meditation and it is worth the best paines that we can take men naturally are desirous to haue knowledge of deepe and profound matters this maketh some schollers to spend much time and take great paines in reading the Schoole-men because they account them profound Authors in regard of the many deepe questions which they discusse others in studying Astrologie Astronomie Geometrie and other parts of Mathematiques because they are accounted deepe Sciences aboue the common conceit and capacity of ordinary men there is no mystery in any Science which men heare of but they are very inquisitiue into it and desirous to know it Loe heere is a mysterie of mysteries wherein out happinesse consisteth so as the knowledge therof cannot but be most needfull and behoouefull Vse we therefore all the meanes that possibly we can to vnderstand it and to all other meanes adde faithfull and earnest prayer to God to giue vs the spirit of illumination that so we may the better conceiue it In studying it let vs not measure i◠by the laste of our own capacity for it is a mystery abou◠our capacitie they which know it best know it but in part when it is opened as clearely as can be by mans tongue it still remaineth to be a mysterie Faith therefore in this respect must be placed aboue our reason and wee must beleeue more then wee can conceiue herein hath faith a preheminency aboue reason that it is of an infinite capacitie for whatsoeuer God reuealeth faith beleeueth though reason cannot fatham the depth of it If in the mysterie of the Gospell we should beleeue no more then by our reason wee can discerne the reason of we should beleeue little or nothing Let vs therefore haue recourse to Gods word where this mysterie is reuealed and pray to God by his Spirit to reueale it vnto vs. §. 170. Of the meanes of vnderstanding the mysterie of the Gospell THey who haue attained to the greatest vnderstanding of this mystery that can be ought not to be arrogant boast thereof as if they were of a greater capacity deeper vnderstanding sharper wit then others For nothing in man is auaileable to find out this mystery They ought rather to be thankfull vnto God who hath vouchsafed such knowledge vnto them and euery one say as Christ did vnto God I giue thee thankes O Father Lord of heauen and earth because thou hast opened these things vnto babes For that which Christ said to Peter may bee applied to all that haue any sound knowledge of the mysterie of the Gospell Flesh and blood hath not reuealed it but our Father which is in heauen §. 171. Of the cause of errors about the Gospell LEt not any be offended that so many in all ages haue grossely erred and broached diuers heresies about the Gospell as Arrians Aetians Ennomians Eutichians Mercionites Manichees Nestorians Papists Anabaptists Familists and many others For the Gospell being a mystery it is no maruell that many who haue searched into it by their owne wit haue erred therein Their errors haue not risen from any vncertaintie and variablenesse in the Gospell but from the shallownesse of their owne conceit God in iust iudgement hath not vouchsafed to open the eies of their vnderstanding but rather as Christ said Hath hid these things from the wise and men of vnderstanding and also suffered the God of this world to blinde their eyes that the light of the glorious Gospell of Christ should not shine vnto them §. 172. Of mans preferring other mysteries before the Gospell VEry preposterous is the conceit which many haue of Gods word wherein this mystery is reuealed They account it a plaine easie booke wherein no great depth of learning is contained And thereupon prefer other books as more profound to it The Iewes had their Talmuds and Cabal◠in which they thought much more deepe matter was contained then in the holy Scripture The Turkes haue their Alcharon in comparison whereof they lightly and basely esteeme the Scriptures In like account doe Papists hold many of their vnwritten traditions Decrees of Councels Edicts of Popes all which they equall if not preferre vnto the Scriptures Anabaptists also Familists and such like Enthuliasts say that the Scripture is but as milke for yong nouices but the reuelations which they receiue as they pretend from God are strong meate I would this meane and base esteeme of holy Scripture remained onely among such Infidels and Heretiques as are Iewes Turkes Papists Familists c. But too true it is that it hath too great place in the opinions of many both scholers others Some who prefer the study and learning of Postillers and quaint writers before the wisdome of God contained in his written word Thus great mysteries are of many accounted sleight matters and meere toies are accounted mysteries The things of the spirit of God are foolshnesse to man Let vs take notice of this egregious point of folly For the wisedome of this world is foolishnesse with God and know that no learning can bee like the learning contained in the holy Scripture which declareth the wisedome of God in a mystery euen the hidden wisedome which God ordained before the world vnto our glory Eph. 6. 20. For which I am an Ambassador in bonds that therein I may speake boldly as I ought to speake §. 173. Of well discharging a mans office THe reasons which the Apostle vseth to inforce his request now follow The first is taken from his office he was an Ambassador of the Gospell or for the Gospell namely to declare and make knowne the Gospell This his office sheweth that hee was after an especiall manner deputed and appointed by God to preach the Gospell This charge being laid vpon him very needfull it was that he should haue vtterance with open mouth boldly to make knowne
For who is there that hath not felt some experience hereof and by his owne experience can verifie the truth of this point The Lord will haue all his tried for so is his owne power mercy and wisdome the more manifested in his Saints and so are his enemies the more confounded Besides the Lord will heereby make a difference betwixt his Church here on earth and in Heauen Be not secure as if no euill day could or would come this is a most dangerous conceit whereby the Diuell getteth great aduantage for thus he suddenly surpriseth many and yet it is the conceit of too too many In their peace and prosperity they thinke there shall be no alteration they shall neuer be moued not onely carelesse worldlings but oftentimes Gods children fall into this conceit as Dauid Take we heede hereof though for a while wee thinke all well yet alwaies it shall not bee so the euill day commeth sooner vpon some later vpon others longer it tarrieth with some shorter with others yet it comes vpon all though it bee vncertaine when it commeth and how long it tarrieth yet most certaine it is that it will come §. 10. Of preparation against triall AS another vse of this marke the next point for in regard hereof the Apostle counselleth vs to prepare against it yea he maketh mention of the euill day as of a motiue to make vs watchfull and carefull to arme our selues against it Now then in that he biddeth vs take armour that wee may stand in the euill day his counsell is that Preparation must be made before hand against the time of triall The care which Iob had for his children before hand must wee haue for our selues It should seeme that hee himselfe looked for the euill daies that came vpon him for hee saith The thing which I greatly feared is come vpon me c. And this was it which made him so well endure so sore assaults Very carefull was Christ in preparing the Disciples against his departure because he knew there were euill daies comming vpon them The last petition of the Lords prayer tendeth to this purpose If preparation be not before hand made we may suddenly bee surprised and ouercome like the people of Latâ—h But if wee be well prepared we may well be the more secure What is like to bee the issue of them who put the euill day farre away from them and neuer thinke of resisting the euill one till hee set vpon them Many thus plunge themselues into much misery The children of this world are in this respect wiser then many Christians for they vse in time of peace to haue their trainings musterings tiltings and many other martiall exercises that thus they may bee beforehand prepared for warre Let vs in the time of our greatest tranquillity meditate of the euill to come and for our helpe herein obserue what euill falleth vpon others and consider the like or worse might haue fallen or may afterwards fall vpon vs and therefore thorowly examine our selues and search what faith what hope what righteousnesse what sincerity what other good and needfull graces we haue in vs that wee be not to seeke of our Armour when the Diuell commeth to assault vs. Hitherto of the first branch concerning the End of arming our selues §. 11. Of the multitude of trials THe second followeth wherein the circumstance of Time is first laid downe and first to be handled It is in these words hauing done all things that is hauing well passed ouer all those brunts whereunto yee shall bee brought and well acquitted your selues Here first the Apostle implieth that Many trials are to bee vndergone many assaults to bee withstood before we can looke to be free and safe Thorow many afflictions we must enter into the Kingdome of God Many are the troubles of the righteous This was presented vnto vs in Christ our head and in all his faithfull members in all ages in Patriarchs Prophets Apostles c. The ancient Iewes were an especiall type hereof Canaan a place of rest and quiet was promised vnto them but before they entered into it they went into Aegypt and were there bondmen from thence they came into the Wildernesse where they were brought to many straites and difficulties and lastly many sore battels fought before they could haue rest in Canaan This partly ariseth from Gods good and wise ordering matters to his owne glory and his childres good and partly from Satans insatiable cruelty who neuer thinkes he hath assaulted enough so long as a Christian souldier standeth It was a sore blow he gaue Iob when he depriued him of all his goods and children a blow that might haue strucken another cleane downe yea starke dead but because he stood stoutly hee lent him another blow which was much sorer yea still hee laid on with all his might till God would suffer him to strike no longer The like vnsatiablenesse is manifested in his instruments Instance Sauls pursuing of Dauid and the Pharises persecuting of Christ they were neuer satisfied Thinke not the Christian combate ended when some few battels are fought and that thou art now out of all danger because thorow Gods mercy and power thou hast hitherto beene deliuered rather expect and prepare for more No doubt but Peter thought himselfe safe enough when one maide which would haue betraied him was gone away but wee reade that a second came to him yea others also Wherefore so long as Satan hath liberty which will be so long as wee or any other man liueth in this World let vs be watchfull and still prepared for many assaults one after another Many stout victorious Monarchs haue beene ouerthrowne because after a conquest they feared no fresh assault and so haue beene suddenly surprised It should seeme that Belshazzar was so ouertaken because the same day that hee made his royall feast himselfe was slaine and his kingdome taken by Darius Vse 2 Many thinke that by reason of those many assaults which the Diuell maketh against them and the many tryals whereunto they are brought God hath vtterly forsaken them and giuen them ouer to the power of their enemies this then may serue for their comfort and as a prop to vphold them that God doth thus order the estate of his children that many things must be done and finished before we can looke for rest §. 12. Of holding out THe word which the Apostle vseth to set downe the time of conquest is a word of perfection and implieth a full and finall ending of a matter to it hee addeth a very generall particle all whereby he teacheth vs that It is not sufficient well to begin the fight and make a good onset nor yet to hold out the brunt of some assaults but all how many soeuer and of what kind soeuer must be held out all must be finished before we can looke for victory Hee
himselfe cannot find out Hence it followeth that 1 For sinnes past which by his owne or other mens or the Lords meanes are found out and discouered he is truly humbled and giueth no rest to his soule till he haue some assurance of pardon as Dauid 2 For the time present because he findeth the flesh still remaining in him he maintaineth a strife fight against sinne as Paul 3 For future times he is watchfull that he be not ouertaken as in former times as Dauid To this integrity of heart a faithfull man may attaine It is that which wee daily pray for in the third Petition it is all that God exacteth where it is found it is a good euidence of Faith And it is the rather to be noted because it is both an encouragement for a Christian to endeauour to doe what he can knowing that his honest will shall be accepted and also a comfort against his manifold infirmities and imperfections keeping a man from despaire §. 58. Of the Continuance of a good Conscience FOr the Continuance a cleare Conscience which proceedeth from a sound Faith neuer decaieth nor yet standeth at a stay but rather groweth and increaseth as Christ said to the Church at Thyatira I know thy loue seruice faith patience and workes that they are more at the last then at the first The Apostle saith of himselfe That hee endeauoured to that which was before and followed hard toward the marke and thereupon exhorteth others to be so minded This must needs be a good euidence of Faith because Faith is that which receiueth and conueigheth in and from Christ such supply of grace as maketh the beleeuer grow vp thereby Hee that beleeueth in me saith Christ out of his belly shall flow riuers of water of life By their continuance are many which had onely a temporary and hypocriticall Faith discouered who otherwise before they fell away would hardly if at all haue beene discerned That conscience which is thus grounded on Loue accompanied with sincerity and extendeth it selfe to all things which are pleasing to God alwayes is that good and cleere conscience which is so much commended in the holy Scripture he that is assured thereof as the Apostle was Heb. 13. 18. hath a sensible euidence of true Faith Thus wee haue heard how Faith may bee gotten and proued §. 59 Of the issue of ouer-much boldnesse THe third point is how it may be preserued which point is the rather to be deliuered to preuent two extreames whereinto many are ready to fail The one is ouer-secure boldnesse the other ouer-childish fearefulnesse For when men haue gotten and proued their Faith some thorow the pride of flesh are proane to be insolent and too much to boast of it other thorow their weakenesse which also ariseth of the flesh to feare the decay and losse of it The ground of the former extreame is that Faith is an immortall seede which shall neuer cleane vtterly decay and cleane fall away This they know and are able to proue by testimony of Scripture and euidence of reason But though this ground be very sound and orthodoxall yet the collection which is made from thence is vnsound and impious for it crosseth Gods wisdome who hath ordained and reuealed meanes for the preseruing and cherishing of that which hee hath appointed to continue to the end wherefore wee are exhorted to worke out our saluation though it be in Heauen reserued for vs withfeare and trembling But to preuent that illusion let it be noted that a man if hee make not the better proofe of his Faith may be deceiued and take counterfeit for current a temporary Faith for iustifying Faith which if he doe then his ground faileth for a temporary Faith may cleane drie away as the Corne sowen in stony ground witnesse Simon Magus Demas and many that beleeued in Christ It is likely that they which are ouer-bold neuer thorowly tried the truth of their Faith for one note of true Faith is an holy iealousie lest Faith should decay §. 60. Of losing Faith 2 THogh true Faith cannot totally finally fall away yet it may to their feeling be so farre gone as it will make them with heauy harts to repent their proud boldnesse and carelesse security For 1 It may be so couered ouer and smothered as it cannot be discerned they can for the time haue no assurance of it 2 All the ioy and comfort of it wherewith they were formerly vpheld may be cleane taken away and they euen faint for want of it 3 No fruits thereof may appeare but they be as trees in winter little conscience of any duty dull in hearing Gods word cold in prayer nothing remaining but a formall profession if that 4 Their consciences may proue a very racke a greeuous torture and torment vnto them 5 It is not like to be recouered with a wet finger with a light sigh and a groane but they may call cry and roare againe and againe before they be heard 6 When they recouer it it may be they shall neuer attaine to that measure which once they had if to that measure of the thing it selfe yet not of the ioy and comfort of it they may carry the griefe of this their folly to their graues §. 61. Of the grounds of Scripture against secure boldnesse FOr preuenting these fearefull effects they who are tempted to this extreame must be very watchfull ouer themselues and seriously meditate of those premonitions which tend to this purpose as Let him that thinketh he standeth take heed lest he fall Thou standest by Faith be not high minded but feare Take heed that no man fall away from the grace of God Take heed lest at any time there be in any of you an euill heart of vnbeleefe in departing from the liuing God Let vs feare lest at any time by forsaking the promise any of you should seeme to be depriued Watch and prau that ye enter not into temptation If any withdraw himselfe my soule shall haue no pleasure in him Not without iust cause are these and such like premonitions much vrged and pressed by the Holy Ghost for well hee knoweth how prone we are to fall away from grace Lead iron stone or any other earthy heauy thing is not more prone to fall downeward if it be not continually drawne and held vp by some meanes or other nor water more subiect to waxe cold if fire be not kept vnder it then we are to decay in grace if wee bee not watchfull ouer our selues and carefull to vse all good meanes for nourishing and increasing thereof Besides we are subiect to many temptations which are as water to fire they will soone quench the Spirit if we be not the more watchfull and carefull to stirre it vp Yea if once we waxe secure selfe-conceited and ouer-bold wee prouoke God to giue vs ouer to
violence of Satans manifold stormes is much subiect to loosening to wauering It must therefore oft be renewed They that waite on the Lord shall renew their strength These words may be taken both as a promise of God shewing what he will doe and as a duty on our part shewing what we ought to doe For this end againe and againe meditate on those promises which we haue once knowne and beleeued and oft call to minde Gods former benefits and performance of his promises these were Dauids vsuall practises For these being meanes to raise vp Hope in vs at first the recalling of them to our mindes againe must needes be meanes to renew our hope §. 17. Answer to Satans suggestion against a sure ground of Hope IN the last place Satan hath many waies to spoile vs of this peece of Armour also and that either by labouring to keepe it from vs that we neuer haue it or to wrest it from vs after we haue it Because there is a mutuall relation betwixt Faith and Hope so as without Faith there can be no Hope he bends what forces he can against Faith to keepe vs from it or depriue vs of it To auoide this the former Treatise of Faith is to be obserued His Suggestions more proper against this grace are such as these Suggest 1 There needeth no such adoe to find out a sure ground if thou hope well it is well enough Thus he preuaileth with the greater sort of our people especially with the more ignorant and ruder sort who doe not onely in their hearts conceiue but with their tongues also are ready to vtter such conceits as these I hope well yea I hope to be saued as well as the best Here is their anchor cast out But aske them what is the ground of their Hope all the answer they can giue is They Hope well Many that know not the fundamental points of Christian Religion nor the first grounds of Saluation being much worse then the Hebrewes of whom the Apostle complaineth that they had need be taught which are the first principles of the Oracles of God will yet say I hope well Answer To auoid this all ignorant persons though they be growne in yeeres must be willing to be instructed and euen catechised Theophilus a Nobleman was so instructed Ministers must vse to catechise and teach fundamentall grounds Ignorance of people is a shame and dishonour to the Gospell it maketh them a prey to Satan and bringeth them to the very pit and gulfe of destruction §. 17. Answer to Satans suggestion of false grounds of Hope Suggest 2. THe best grounds of Hope are 1. A mans owne merits 2. The meritorious workes of others euen their workes of supererogation 3. Aâ— mans owne honest dealing and good meaning 4. A manâ— prosperous estate Thus hee deceiueth men with falâ— grounds In the first of these he preuaileth with the prouâ—der sort of Papists who trust to their owne merits In thâ— second with the more silly and foolish sort who trust tâ— the merits of others In the third with many amongâ— counted ciuill honest men men of their words iust iâ— their dealings c. but sauour of little piety to Goâ— wards as also in many of the poorer sort who thinke anâ— say They doe no man any wrong In the fourth with sottish worldlings who make Earth their Heauen Answer All these are like quicke-sands which bring more danger then safety to a ship For the first see the answer to the first suggestion against righteousnesse § 7. For the second see the 3. vse of the 2. Doctrine on verse 10. § 5. For the third remember 1 That all the honest dealing in the World without Faith is nothing acceptable to God Heb. 11. 6. 2 That good meanings and intentions may stand with most abhominable impieties and iniquities For proofe whereof reade Iohn 16. 2. and Acts 26. 9. 3 That it more beseemeth fooles then wise men to build all their hopes vpon coniectures For the fourth know that outward prosperity wealth health honour credit â—auour of friends and the like are but common gifts which God indifferently bestoweth on all sorts of people they oft proue the Diuels baits to allure men vnto him and his hookes to hold them fast and drowne them in perdition §. 18. Answer to Satans suggestion of licentious trusting on Mercy 3. Suggest STill trust to Gods Mercy and Hope therein and in confidence thereof take liberty â—othy selfe to doe what seemeth good in thine owne eies Thus hee maketh carnall Gospellers Libertines hypoâ—rites and the like Who turne the grace of God into wanâ—nnesse to let their anchor of Hope lie loose vpon the â—re ground of Gods mercy Answer When Gods mercy is wilfully and wittingly abused his iustice is prouoked to take vengeance Gods grace giueth liberty to no sinne The grace of God which bringeth saluation vnto all men teacheth vs to denie vngodlinesse and worldly lusts and to liue soberly righteously godly c This is the end of grace and this also will be the power and efficacy thereof in all to whom it belongeth for they who partake of the merite of Christs sacrifice to haue their sinnes pardoned partake also of the efficacy thereof to haue the power of sinne subdued §. 19. Of Satans seeking to depriue vs of the vse of Hope IF thus the Diuell cannot keepe vs from attaining true Hope then will he labour to quaile our Hope and so spoile vs of it and that by these and such like meanes 1 By making vs too carelesse and too secure wherein he somewhat preuailed with Lot Dauid Peter and such other For auoiding this we must duly consider our owne weakenesse and the many fierce temptations whereunto we are subiect and thereby be stirred vp to watch and pray as Christ vpon this ground exhorteth his disciples 2 By mouing vs to despaire by reason of our vnworthinesse and here he will obiect what we are by nature what by the multitude and greeuousnesse of our actuall transgressions and in these respects how vnworthy of the saluation which we waite for For auoiding this we must remoue our eyes from off our selues and cast them vpon the free grace and rich mercy of God and vpon the all-sufficient merit of Christ and remember that the saluation which God hath promised he will giue for his owne Names sake 3 By calling into question the truth of Gods promises especially when he seemeth long to delay the accomplishment of them or when troubles arise For auoyding this we must be perswaded that God is wisest and best knoweth the fittest times and meanes for accomplishing his promises THE EIGHTH PART The Sword of the Spirit Ephes 6. 17. And the Sword of the Spirit which is the Word of God §. 1. Of adding a Sword to other peeces of Armour THe sixt and last peece of Armour is not only defensiue as all the former but offensiue also like a Sword Note
His Propheticall Office to instruct and direct his Church in the way of Saluation In the name of this Our Lord Iesus Crhist must all the calues of our lippes all our praises be offered vp vnto God Let vs by him saith the Apostle speaking of Christ Iesus offer the sacrifice of praise This point was before handled in the generall doctrine of Prayer §. 63. Of the matter of Thanksgiuing 4 THe matter of thanksgiuing is very ample large limitted with no restraint but extended to al things So that whatsoeuer the Lord doth affordeth matter of praise to the Saints Oft is this generall particle all vsed in this point In all things giue thankes saith the Apostle in another place Forget not all his benefits saith Dauid Wee know that all things worke together for good to them that loue God If all things worke to our good is it not iust and meete that thankes should be giuen for all things That wee may somewhat more distinctly discerne the matter of thanksgiuing I will set downe in order some particular branches of this generall point The matter of Thankesgiuing may sundry wayes be distinguished 1 In regard of the nature or kinde of benefits They are Good things bestowed Euill things remoued 2 In regard of the quality of them They are Spirituall Temporall 3 In regard of the manner of bestowing them They are already giuen promised to be giuen 4 In regard of the persons vpon whom they are bestowed which are Our selues Others Vnder these generall heads there are many particular branches which I will in order declare §. 64. Of the spirituall blessings for which thankes is to be giuen SPirituall blessings are Bestowed here on Earth Reserued in Heauen In the ranke of the former kinde of spirituall blessings these particulars following must be accounted 1 The ground of them which is Election Together with which we are to reckon the cause thereof Gods free grace and rich mercy and also the fruit thereof certenty of saluation 2 The meritorious cause of them namely our Redemption vnder which wee must comprise the price of our redemption Christs blood and the speciall fruits thereof as Reconciliation Adoption Remission of sinnes imputation of righteousnesse c. 3 The meanes of applying the benefits of our election and redemption namely the effectuall operation of Gods Spirit vnder this head are comprised effectuall vocation regeneration sanctification and all those particular sanctifying graces which we find feele to be wrought in vs as Knowledge Faith Hope Loue Repentance Patience new Obedience c. together with the blessed fruits of them as peace of conscience ioy in the spirit holy security with the like Finally the meanes which the Spirit vseth to worke and encrease all these graces are to be remembred which are the Ministery of the Word Administration of the Sacraments and other holy Ordinances of God together with liberty of the Sabbaths of good and faithfull Ministers of publike Assemblies with the like Those eternall blessings which are in Heauen reserued for vs are such as Eye hath not seene nor eare heard nor haue entred into the heart of man We cannot in particular reckon them vp yet in the generall we must haue our hearts filled with an holy admiration of them and our mouthes with praise for them §. 65. Of the temporall blessings for which thankes is to be giuen TEmporall blessings for which thankes is to be giuen are such as concerne 1 Mankinde in generall as creation and preseruation of Man Gods prouidence ouer him and all the fruits and benefits of these 2 The whole Church thorowout the World the increase peace and prosperity of it particularly the Churches in that Land where we liue 3 Common-wealths and in particular that Common-wealth whereof we our selues are members and therein in good Magistrates good Lawes peace plenty c. 4 Families especially our owne and therein good Gouernours good seruants good parents good children a competency of goods to maintaine the state of it If God giue not onely sufficiency but also abundance more thankes is to be giuen 5 Our own persons in regard of them souÌ„dnes of mind health of body ability to performe the work of our calling Gods blessing on our labour and calling with the like §. 66. Ofgiuing thanks for remouing euils EVils remoued for which thankes is to bee giuen are Publike Priuate both these Spirituall Temporall Temporall publike euils arise from the enemies of the Church Common-wealth Thanks therfore is to be giuen when those enemies are either ouerthrown or conuerted or when their conspiracies are discouered we preserued from their mischieuous practises whether by warres inuasions treasons rebellions or priuie and secret plots with the like To this head may be referred deliuerance from plagues famines fires inundations c. Spirituall publike euils are common publike sinnes maintained by law or common practise Publike sinnes which vse to be in diuerse countries maintained by law are Idolatry Superstition Heresies Vsury Play-houses Brothel-houses c. Publike sinnes maintained in many places by common practise are Swearing Proâ—hanenesse Drunkennesse Vnclâ—anenesse Pride and brauery in apparrell c. When and where it pleaseth the Lord to afford aâ—ny meanes of reforming and restraining these publike sins then and there is matter of thanksgiuing afforded Spirituall priuate euils are either such particular sinnes wherunto our selues are most giuen or the causes of such sins as the temptations of Satan or euil lusts the vaine allurements of others or else a spirituall punishment of them as trouble of minde hardnes of heart a tormenting conscience a seared and sencelesse conscience c. They who are deliuered out of any of these snares must bee thankfull for that deliuerance Priuate temporll euils are such outward iudgements as God in anger inflicteth on men as punishments also of sinne such are penurie ignominie paine griefe sicknesse losse of goods losse of friends and other like crosses The remouing of these is matter of thanksgiuing §. 67. Of giuing thanks for crosses YEt are not outward temporall iudgements whether publike or priuate alwaies to be simply accounted euils but many times to bee reckoned and accounted in the number of Gods blessings For God oft inflicteth them on his children and that in loue for their good They are indeede grieuous and irksome to the flesh but many times profitable to the soule an heauie burthen they are but they bring forth a good precious fruit wherefore in regard of them we must wholy refer our selues to Gods will as Christ did in his bitter agonie If God bee pleased to preserue vs from them or being fallen vpon vs to remoue them we are to account this preseruation and deliuerance a blessing and fauor of the Lord and to be thankfull vnto God for it But otherwise if it please the Lord to lay any crosse vpon vs or when it lieth on
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
heauens keepe constantly that fixed order and course which at first their Maker appointed them yea the Moone in her changes and the very wandring Starres in their wandring obserue the decree of the Creator and start not from that order which he hath set vnto them and yet the sonnes of men daily transgresse the Ordinances which the Lord their God hath giuen them The very earth which was cursed for mans sake with little tillage bringeth forth all manner of needfull and pleasant fruits for man yet all the spirituall culture which God vseth on the sonnes of men cannot make many of them bring forth good fruit Reade Gods complaint to this purpose in the long which was made to the Vineyard of the Lord. The Prophet Isayah noteth that the Oxe and the Asse two of the most brutish creatures that be take better notice of the kindnesse of their Masters then the Sonnes of Men doe of the mercies of the Lord to them Oh beloued let this peruersenesse of our nature humble vs and let vs endeauour to answere with gratefulnesse Gods goodnesse to vs. As he in mercy hath abounded towards vs aboue all other creatures so let vs striue to excell all in honouring him Though notwithstanding our vttermost endeauour we come much short yet let our true desire mount aloft and let vs still endeauour to goe as farre as possibly we can and euen moane againe because we cannot attaine to the perfection of the most perfect This is that which is intended in the third petition of the Lords prayer Thy will be done in earth as it is in Heauen §. 10. Of Gods impartiality in offering mercy without respect of persons GOds mercy to Man is further amplified by the generality of the Obiect which is first intimated by these indefinite words Men and Sonnes of Men and then more expresly noted by Saint Matthew vnder this generall particle Whosoeuer whereby we are taught that God excludeth none from the participation of his mercy 1 This doctrine is to be vnderstood of Gods outward dispensation and manifestation of his mercy by the ministry of the Word wherein no difference is made betwixt persons nor exemption of any so as it calleth not into question the secret counsell and eternall decree of God 2 It is to be referred to the seuerall degrees sorts and conditions of men betwixt which God maketh no difference as honourable meane rich poore learned vnlearned olde yong free bond male female Magistrate subiect with the like 3 It is to be applied to the all-sufficiency of Christs sacrifice which is auailable to take away the sinnes of the most notorious sinners that can be as we heard before as well as of any other sinners Thus this doctrine rightly taken is abundantly confirmed throughout the whole Scripture Salomon brings in Wisdome in the open streetes proclaiming mercy to all and Christ commandeth his Apostles to Preach the Gospell to euery creature meaning euery reasonable creature capable thereof But more particularly and expresly saith the Apostle He that is Lord ouer all is rich vnto all that call vpon him And againe God will that all men shall be saued and Christ gaue himselfe a ransome for all men For with God there is no respect of persons hee hath not carnall eyes nor seeth as man seeth the soules of the meanest are as deare and precious to him as the soules of the greatest All soules are mine saith the Lord. Vse 1 This further confirmeth that which was noted before that mans destruction is of himselfe No man can iustly blame God who offereth mercy and pardon to euery one Let euery one of what ranke or condition soeuer he be be encouraged to apply to himselfe this glad tidings of pardon and seeing God excludeth none let not any of vs exclude our selues §. 11. Of the title SON OF MAN giuen to Christ THe last branch whereby Gods mercy in forgiuing sin is amplified respecteth the person against whom the sinne is committed in this phrase Sonne of Man This title in Scripture is vsed sometimes indefinitly and sometimes determinatly Indefinitly in a double respect 1 To set forth all mankind in generall and so it compriseth vnder it euery son of Adam euery mothers childe as we speak In which sence Bildad vseth it where comparing mankind with the celestiall bodies he saith How much lesse MAN a worme euen the SONNE OF MAN a worme 2 To designe corrupt and wicked men in which sence it is opposed to sons of God as where Moses saith that the sonnes of God saw the DAVGHTERS OF MEN and Dauid his complaint I lye among them that are set on fire euen the SONNES OF MEN. Determinately and particularly it is attributed to the Prophets of God and to Christ the Sonne of God In the old Testament it is most vsually attributed to the Prophets especially when it is expressed in the singular number Among other Prophets Ezechiel is most frequently stiled with this title SONNE OF MAN he is in his Prophesie so called almost an hundred times The reason wherof I take to be this He had visions both more in number and more rare in kinde reuealed vnto him then any other Prophet had now lest he should be exalted out of measure through the abundance of reuelations the Lord often putteth him in minde of his estate by nature that he was but a sonne of man a mortall man euen a worme In the new Testament it is most vsually attributed vnto Christ and that most frequently in the historie of the Euangelists and when Christ speaketh of himselfe Once Saint Stephen termeth Christ the Sonne of Man This title hath relation especially to the humane nature of Christ in regard whereof hee was borne of a woman and so a true Son of Man yet is it not to be restrained only to his Manhood for it compriseth vnder it the person of Christ God and Man else how could Christ while his humane nature was on earth say The Sonne of Man is in heauen The reason why this title is giuen to Christ is not as some too nicely inferre from the singular number because Christ was borne of a Virgin and had but one Parent and so was a sonne of MAN not of MEN that is onely of a mother and not of father and mother both as others are For by the same reason it might be inferred that Ezechiel had but one parent because hee is called A sonne of MAN besides by this reason Christ should bee called A sonne of woman not a sonne of man But other better reasons may be giuen of this title as to shew 1 That Christ was true man 2 That he came of the stock of man and brought not his humane nature from heauen 3 That he descended very low for our sakes being the Sonne of God to become a Sonne of Man If any shall reply
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.