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
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.
restraint namely that he should not come so high as the Saints head to crush it he should onely snarle at his heele and bite it that is he should not bee able vtterly to destroy their soules but onely annoy them with smaller temptations But more cleerely is this laid downe by many particular instances Satans power in the Sorcerers of Egypt was restrained the euill spirit could not enter into Saul till God permitted him for it is said God sent him The like is noted of the lying spirit that seduced Ahab Satan stood at Iehoshuahs right hand to resist him but the Lord reproued him He desired to wiâ—ow Peter and the other Apostles so as without leaue he could not doe it and yet he preuailed not as he desired Many other particular instances might be alledged but the most famous of all is that which is noted in the history of Iob where hee could doe nothing against Iob till hee had leaue and when he had leaue he could doe no more then was permitted Lastly as an argument from the lesse to the greater and so a more forceable argument note how hee could not enter into swine without permission much lesse can be doe any thing against man without leaue Are not men much better then swine Obiect But now Satan is loosed and hath libertie to doe what he can Answ That is spoken comparatiuely in regard of former restraint as when a dogge hath sometime beene tied very close and afterwards his chaine is let out further he may be said to be loosed The Lord thus limiteth his power both in regard of himselfe and also in regard of man who is made after Gods Image For himselfe 1. That hee might manifest a difference betwixt his owne power which is infinite without limits and bounds and the power of his enemies who oppose themselues against him Therefore is his power called a power of might as if no other power were mightie but his 2. That hee might shew himselfe to bee an absolute Lord and Commander ouer all creatures not only those who voluntarily subiect themselues to him but also those who obstinately oppose against him For man left the Diuell should soone deuour all mankinde for that hee seeketh If hee were not restrained no creature could resist him and stand before him As the Sea if it had not bounds would soone ouerwhelme the whole world so would the Diuell soone turne all topsie turuie quickely destroy all liuing creatures and bring all to the very depth of hell where himselfe is Therefore though the Lord for iust reasons hath giuen him a very great and mightie power yet in wisdome and goodnesse hath hee also restrained his power and set bounds vnto it Thus wee haue heard of the extent and of the restraint of the Diuels power both which are well to bee noted The one that we should not make too light account of him The other that wee should not dread him too much Is the Diuell a Prince of such power Bee neither arrogant nor secure but know that all the meanes which wee can vse are little enough to keepe vs safe from him Yea let vs seeke for greater power and strength then is in our selues remembring the exhortation in the tenth verse and the direction in the eluenth Yet because hee is neyther able to doe what hee will nor hath libertie alwayes to doe what hee is able but hath his power restained and limitted by God bee not faint-hearted nor despaire Though hee may sâ—rely assaile vs yet assuredly shall he neuer preuaile against vs remember Iobs conflict and the end thereof As we cast one eye on the extent of the Diuels power to keepe vs from securitie so cast another on the restraint thereof to keepe vs from despaire §. 23. Of the place where Satan ruleth THe next point sheweth yet a further restraint of the Diuells power For it declareth the parties ouer whom especially he exerciseth his power who are first implied vnder this compound word worldly gouernours and then more expressely handled in the next ensuing words From the generall I collect that The gouernment of Diuels is onely in this world and ouer the men thereof It can no further extend then to the compasse of this inferiour world vnder heauen neither can it longer last then the time of this world Thus the diuels dominion is restrained to the ayre and expresly is he termed the god of this world At the end of this world shall Christ put downe his authoritie and power It hath pleased the Lord to appoint this world and the continuance thereof the place and time of probation wherein he will make triall who are fit for his Kingdom who vnworthy of itâ— and for the more thorough triall of good and bad to giue Satan dominion and power in this world Vse This is a good ground of incouragement vnto vs to mooue vs patiently and constantly to endure all those brunts whereunto thorough the malice and power of the Diuell wee shall be brought in this world without the circuit of this world they cannot reach when wee passe from it then passe wee out of their iurisdiction to the place where with Christ our head wee shall triumph ouer these principallities For in Heauen where Christ in his bodie is contained where are the spirits of iust and perfect men and the glorious company of good Angels the diuels haue nothing to doe they are thence cast out As Christ who in this world was sorely assaulted by Satan when hee ascended vp on high led captiuitiecaptiue and triumphed ouer them so If we suffer we shall also reigne with him Death whereby a passage is made from this war-faring world to that world of triumph is the last enemie the pangs thereof the last assaults so as this being well thought of cannot but moue vs with patience to resist vnto blood and death §. 24. Of the parties ouer whom Satan ruleth YEt more distinctly are the parties ouer whom Satan ruleth expressed in these words Darkenesse of this world whereby are meant such ignorant and wicked men as haue no light of spirituall vnderstanding no life of grace in them and therefore deseruedly called darkenesse The Diâ—els rule and dominion is properly and principally ouer ignorant and euill men euen such as are described Chap. 4. vers 18. 19. and before that called children of disobedience or of vnbeleefe for the originall word will beare both For ignorant men the Diuell is said to be the god of them that are blinded For wicked they which commit sinne are said to be of the Diuell These resist him not but yeeld vnto him for ignorant persons know not his power malice subtiltie sedulitie mischieuous enterprises with the like no maruell therefore that they suffer themselues to be guided and gouerned by Satan
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
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
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
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
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
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
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
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