Christs feete with her teares and of others is recorded But the griefe of the theefe is implied both by reprouing his fellow and also by acknowledging his owne guiltinesse Rahab saith That their hearts melted Obiect That which is said of Rahab is said of others also who beleeued not Answ Though the same affection be iointly attributed to all yet it was very different in the kinde manner and end thereof The heart of others melted for feare of a temporall destruction it was a worldly sorrow but hers a godly sorrow because shee was an aliant from the common wealth of Israel and out of the Church of God and therefore so earnestly desired to be one of them Lydia might bee prepared before shee heard Paul for shee accompanied them which went out to pray and shee worshipped God or else her heart might bee then touched when shee heard Paul preach The like may be said of those which heard Peter when hee preached to Cornelius and of others Certaine it is that a man must both see and feele his wretchednesse and bee wounded in soule for it before Faith can be wrought in him Yet I denie not but there may bee great difference in the manner measure of greeuing Some draw water and poure it out before the Lord Their heart poureth out abundance of teares Other tremble and quake againe with horror Other long continue in their griefe Other are so deepely wounded within that they cannot expresse it by outward tears but are euen astonished as with a wound that bleedeth inwardly Other see in what a wretched and cursed estate they lie and are greeued and euen confounded that they can greeue no more yet it pleaseth God after hee hath shewed to some their woefull estate thorow sinne and touched their heart therewith bringing them thereby to loath their owne naturall estate to despaire in themselues and to condemne themselues vtterly renouncing all confidence in themselues presently to stirre vp their hearts to desire and embrace the sweete promises and consolations of the Gospell Faith therefore is not to be iudged by the measure but by the truth of griefe which may be knowne by the causes and fruits thereof §. 43. How Griefe which worketh Faith is wrought FOr the causes true griefe which worketh Faith ariseth 1 From the word of God whereby sinne and Gods wrath for the same is discouered Obiect The Iaylor was humbled with an extraordinary iudgement Answer No doubt but he had heard the word of God before for Paul had beene sometime in that City so as that iudgement was but as an hammer to driue into his heart the nailes of Gods word for it is the proper vse of Gods iudgements to beate downe the hard and stoute heart of man and so to make him sensibly apprehend Gods wrath denounced in his Word against sinners So was Manasseh brought to apply the threatnings of Gods word to himselfe by a great iudgement 2 From despaire of all helpe in our selues or any other creature This made the Iewes and Iaylor say What shall we doe So long as man retaineth any conceit of helpe in himselfe all his misery and griefe for it will neuer bring him to Christ 3. From our wretchednesse and vildnesse by reason of sinne whereby God is offended and his wrath prouoked as well as from our cursednesse by reason of the punishment and fearefull issue of sinne Thus was the prodigall childe grieued because he had sinned against his Father §. 44. Of the effects which that Griefe that causeth Faith bringeth forth GRiefe thus wrought bringeth forth these and such like effects 1 Shame for the euill which hath beene done 2 A true and thorow resolution to enter into a new course Surely they which came to Iohn and said What shall we doe were thus minded 3 A renewing of griefe so oft as occasion is offered True spirituall griefe which worketh Faith is neuer cleane dried vp because sinne the cause of it is neuer cleane taken away Thus the griefe which breedeth Faith continueth after Faith is wrought though not in the same manner and measure for before Faith it cannot be mixed with any true ioy and sound comfort as it may be after Faith is wrought Many who haue no better then a temporary Faith are at first much grieued and wounded in conscience but after they receiue some comfort by the promises of the Gospell are so iocund and ioyfull that they grow secure againe and neuer after let griefe seize vpon them no though they fall into such grieuous sinnes as might iustly renew their griefe they put off all with this That once they grieued Dauid Paul and many other faithfull Saints of God were otherwise affected as is euident by those many grieuous groanes sighes and exclamations which are recorded of them §. 45. Of that Desire which causeth Faith THe second thing to be examined in the disposition of a mans heart for the proofe of Faith is the Desire of it after Christ greefe at our misery without desire of the remedy is so farre from being Faith that it causeth desperation That true desire which worketh Faith may be knowne 1. By the Cause 2. By the Order 3. By the Quality 4. By the Fruits 5. By the Continuance of it 1 It is the Gospell and nothing but it that can worke in mans heart a true desire after Christ because by it alone is Christ reuealed and offered 2 It followeth vpon the fore-named griefe for sinne and despaire of succour in our selues or others The Apostle vseth this as a motiue to stirre vp men to beleeue in Christ that there is not saluation in any other 3 It is both an hearty and true desire and also a vehement and earnest desire For the first of these it is not onely an outward desire of the tongue but an inward desire of the soule My soule panteth my soule their steth for God saith Dauid This inward hearty desire is best knowne to a mans owne selfe for what man knoweth the things of a man saue the spirit of a man which is in him For the second it is a greater desire then the desire of any other thing can be No man so desireth any earthlie thing as the poore sinner desireth Christ if it be a true desire therefore the Scripture vseth such metaphors to set it forth as imply greatest ardency as hungring thirsting c. wherof wee haue heard before Balaams slight wish could be no cause or signe of Faith 4. It maketh a man carefull and conscionable in vsing the meanes which God hath appointed to breede faith yea and earnest in calling vpon God to blesse those meanes and to be merciful vnto him as the poore Publican did 5 It still raiseth vp and preserueth an appetite after Christ euen after we haue tasted him
truth and benefit thereof The generall matter of this definition is a reiecting of the Gospell The particular forme whereby this sinne is distinguished from other sinnes is in the other words For the matter The Gospell is it against which this sinne in particular is directed and not euery part of Gods word By the Gospell I meane that part of Gods word which God hath reuealed for mans saluation euen after his fall and in that respect commonly called the glad tidings of saluation So as the very obiect matter whereabout this sinne is occupied doth in part discouer the hainousnesse thereof and declare a reason why it is not pardoned To oppose against any part of Gods truth is a monstrous and hainous sinne for an especiall part of Gods honor consisteth in his truth which is as deare and precious to him as any thing can be to gain-say it is to deny him to be God for he is stiled The Lord God of truth But to gain-say the Gospell that part of Gods truth wherein Iesus who was sent to saue his people from their sins wherein the riches of Gods mercy wherein the peculiar loue of God to man is reuealed and that for mans good euen for his eternall saluation is more then monstrous For this is not onely a denying of Gods truth but of his mercy also yea if we well consider the extent of the Gospell of the wisdome power iustice and all other properties of God It addeth vnto other sins to make vp the heape of them ingratitude It taketh away the meanes of pardon and life for in the Gospell onely in the Gospell is pardon offered and life to bee found without it is nothing but death and damnation When the Gospell is not receiued what hope can there be of pardon This is it that bringeth God who by a solemne oath hath protested that he desireth not the death of the wicked but that the wicked should turne from his way and liue to complaine and say What could I haue done any more that I haue not done If not to receiue the Gospell be a deadly and damnable sinne what is to reiect it To reiect a thing is more then not to receiue it it is to put it away as the Iewes who in that respect are said to iudge themselues vnworthy of euerlasting life It is as if traytors and rebels being risen vp against their Soueraigne and hee offering pardon vnto them if they would lay downe their weapons and turne to bee loyall subiects they should reiect his gratious offer and say they wil none of his fauour they care not for pardon they had rather be hanged drawne and quartered then be beholding to him for fauour and pardon Doth not this reiecting of fauour much aggrauate the crime Yea is not this a more hainous crime then the treason and rebellion it selfe Hereinto all that commit the sinne against the Holy Ghost do fall but yet all that fall thereinto do not commit that sinne For as none that perish in their sin receiue the Gospell so all incredulous persons which liue vnder the Gospel and ministry thereof whereby pardon is proclaimed and offered vnto them do refuse and reiect it so as this part of the generall matter of this sinne is common to all that at least liuing vnder the ministry of the Gospel beleeue not In the definition of this sinne wee further added this word Despitefull which also appertaineth to the generall matter thereof To reiect the Gospel despitefully doth make the matter much more desperate for it implieth an inbred hatred against the Gospell it selfe the Word of saluation whence proceed open blasphemies against God and his Word and fierce and cruell persecuting of the Preachers and professors of the Gospell This despitefulnesse added to reiecting of the Gospell brings a man into a most fearefull and desperate estate yet all that ascend to this high pitch of impiety doe not simply therein sinne against the holy Ghost for all this may be done on ignorance Instance Pauls example he was so zealous of the traditions which the Iewes receiued from their Elders as he hated the Gospell which he deemed to be contrary thereunto in which respect Hee thought that he ought to doe many things contrary to the name of Iesus and so he did for out of his inward hatred Hee breathed out threatnings and slaughter against the Disciples of the Lord he did much euill to the Saints hee destroyed them that called on the name of Iesus hee compelled many to blaspheme and waxed mad against the Saints yea he himselfe was a blasphemer But all these he did ignorantly for a man may hate and blaspheme that which hee knoweth not Great was that despite which many of the Iewes shewed against Christ and against Stephen They were cut to the heart and gnashed at Stephen with their teeth yet both Christ and Stephen prayed for them which they would not haue done if they had sinned the sinne vnto death because it is forbidden so to doe Thus much of the generall matter of the sinne against the Holy Ghost wherein other sins may agree with it The particular forme whereby it is distinguished from all other sinnes is in these words After that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof Out of which I gather these conclusions concerning the persons that commit this sinne 1 They must haue knowledge of the Gospell their iudgement must be euicted of that truth which they oppose whereby they come to sinne against their owne knowledge and iudgement 2 This knowledge must not onely swimme in the braine but also worke vpon their will and diue into their heart so as their will giue consent and their heart assent to what their iudgement coneiueth to bee true There must be a perswasion as well as knowledge whereby they come to sinne against conscience that iudge which God hath placed in mens soules to accuse or excuse them 3 This knowledge and perswasion must be wrought not onely by euidence of vndeniable arguments for so an Heathen man may be euicted and perswaded but also by a supernaturall and inward worke of Gods Spirit whereby they are in their very soules perswaded that they gain-say the vndoubted word of God and so sin against the worke of the Spirit in them 4 This inward supernaturall perswasion must bee of the benefit of the Word as well as of the truth thereof that the Word which they despitefully gain-say is the Word of saluation which whosoeuer beleeueth shall not perish but haue life euerlasting and the only meanes of saluation whosoeuer reiecteth it shall be damned Thus in sinning against the forenamed worke of the Spirit they sinne against their owne soules and bring swift damnation vpon themselues Briefly to summe vp all that hath been deliuered of the sinne against the Holy Ghost It consisteth of these degrees 1
¶ The Minde of the FRONT THis CONSTANT compleat Souldier doth oppose The Failing World the Infecting Flesh the Diuell In Iesuited Angel-shape Three foes Deadly 〈◊〉 tempting men to Euill Christ comforts with his own name-ensign'd Ensigne And crowneth his owne victory in fine Back-sliding IVLIAN is at peace with Hell Conflicts with heauen the knowne truth doth despight Whom Christs victorious Banner doth compell To yeeld the glorious Conqueror his right Snares Swords Fire Brimstone are his fearefull lot He now feeles him whom earst he feared not Selfe-strangling Iudas and selfe-stabbing Saul Stand euerlasting Pillars of Despaire To warne Succession of their dreadfull fall Neuer to be repair'd by faithfull Prayer Yet Heau'ns three yeeres and six month congeal'd fâ—st Elias feruent prayer thaw'd at last THE Whole Armour of GOD. OR A Christians Spirituall Furniture to keep him safe froÌ„ all the assaults of Satan The second Edition corrected inlarged whereunto is added a Treatise of the Sin against the Holy Ghost By William Gouge Resist the Diuell and hee will flee froÌ„ thee Iam. 4. 7. Imprinted at London by Iohn Beale 1619. The reward of the righteous A CHRISTIAN ARMED In this victory The reward of the wicked AN APOSTAT CONFOVNDED By This confusion ☧ Of Salvation Of the Spirit Of Righteousneâ— Truth Of the Preparatioâ— Of the Gospel Of Faith CONSTANTINE Thou hast overcome a Galilean New Testament IVLIAN The power of prayer Deceiveth Faileth Infecteth Desparation To the right Honourable Sr SEBASTIAN HARVY Knight Lord Maior of the Honourable Citie of London and to the right Worshipfull Aldermen and Sheriffes his Brethren and to the right Worshipfull Mr Recorder together with the whole estate of the said City all true happinesse Right Honourable Right Worshipfull YOur Honour and Worships being by the good guiding prouidence of GOD the Generall Captaines and Liefetenants of this Metropolis this chiefe City Castle of the Kingdome wherein by the same Prouidence I am thogh one of the meanest yet one of the Watchmen To whom ought I rather to present these fruits of my Watchmans function then vnto your Honour and Worships As duty in regard of your places so gratefulnesse also in regard of your kindnesses requires as much My Father Grandfather and other Predecessors haue of old from time to time beene beholding to this Honourable City the kindnesse which they formerly receiued is still continued to mee Which as I doe with all humble thankfulnesse acknowledge so from my heart I desire the Almighty to remember your Honor and Worships together with the whole estate of this Honourable City in goodnesse and not to wipe out the kindnesse which is shewed to the Ministers of his Word and to poore distressed people Long hath the Gospell beene purely powerfully plentifully preached in this honourable City and great countenance and maintenance hath by many therein beene giuen thereunto Good orders haue within these later yeeres beene taken for the better sanctifying of the Lords Sabbath Much reliefe is from time to time giuen to the poore These and such like workes of Piety and Charity are the beauty honour strength and wealth of this City I denie not but that in the outward politicke gouernment of this great Corporation and the many seuerall Companies therein London may be accounted the glorie of the earth But the things which make it exceed in glory are the faire houses of Prayer and preaching the Word the great Assemblies of Gods people frequenting the same to worship God the spacious Hospitals and places of Charity together with the liberall prouision therein made for reliefe of poore children and orphants of aged and impotent men and women of lame and maimed souldiers and of many other like succourlesse persons the thrones of Iustice and Iudgement with the like wherein London may be compared to Sion the City of God whereof great and excellent things are spoken Right Honourable and Right Worshipfull goe on this way which is the onely right way to procure the peace and prosperity of your City Let the Ministry of Gods Word be more and more promoted Let the Lords Sabbaths haue their due obseruations let the poore be releeued and the oppressed be succoured let profane persons and all euill doers the enemies of Christian Policies be punished In a word let Gods Ordinances be aduanced and right iudgement executed and so shall London be accounted the City of the great King where he will delight to dwell and bestow his blessing For in these things is God highly honoured Now God who can and will performe it hath said it Them that honour me will I honour It lieth much in the power of Magistrates to procure or hinder the blessing of God in those Cities places ouer which they are set For they being publike persons their good deeds are by the wise God publikely rewarded and their euill deedes publikely reuenged Right Honourable and Right Worshipfull accept I pray you the duty and pardon the boldnes of your Watchman And O Lord of Lords doe good to this City of thine continue the peace and prosperity thereof so prayeth Your Honours and Worships in all duty for euer bounden WILLIAM GOVGE TO THE RIGHT HONOVRABLE RJGHT WORSHIPFVLL AND OTHER my beloued Parishioners Inhabitants of the precinct of Blacke-fryers London Grace in Christ Right Honourable Right Worshipfull Beloued AMong the many great blessings which the Lord hath beene pleased to bestow on me his poore seruant vnworthy of the least I account this to be an high Fauour that he hath put me in his Seruice and appointed me to be one of the Ministers of his Word Basely is this calling accounted of by the greater and vulgar sort of people but my conscience beareth me witnesse that I receiue such contentment therein and hold my selfe so honoured thereby as I preferre it to all other callings and am prouoked thereby to giue some euidence of my thankefull acceptance thereof which better I know not how to doe then by imploying and improuing to my poore power the Talent which my Master hath committed to my charge I am not ignorant how insufficient I am thereunto and that not onely in regard of the greatnesse of the worke whereunto who is sufficient but also in comparison of other Ministers whom God in great number hath raised vp in these our dayes Yet withall I know that the great Master accepted the imployment of two talents as well as of fine yea if he that receiued but one talent had imployed it euen he also should haue beene accepted for God the righteous Iudge neither exacteth nor expecteth more then he giueth If there be a willing mind it is accepted according to that which a man hath and not according to that which he hath not This is it which moueth me as by Preaching so also by publishing some part of my labours in Print to seeke the edification of Gods Church I account Preaching the most principall part of my function for this
they haue very great aduantage against vs by reason of the place where they are For the Diuels being in the Aire 1 They are aboue vs ouer our heads euery where round about vs and so still ready to annoy vs this among men is counted a very great aduantage a few men on a hill or on high walles and Towers are able to doe much mischiefe to a great Army in a low valley beneath them 2 They can espy all things that we doe so that in this respect wee are to bee the more circumspect ouer our selues and vigilant against them They which haue enuious malicious enemies which ouerlooke them and so can see whatsoeuer they doe will be carefull that they doe nothing whereby those espiers may take aduantage to accuse them or to worke any mischiefe against them 3 They are in their owne Kingdome for the Diuell is a Prince that ruleth in the Aire Now amongst men they which are in their owne Dominion where they haue all at command where they may haue still new supply haue a great aduantage And they which warre in their enemies Dominions had need bee backed with a farre greater power then their enemies haue but wee of our selues are far weaker and lesse in power then our spirituall enemies and we fight with them in the aire which is their Kingdome where they haue all at command haue they not then in this respect a great aduantage haue not we need to be backed with a far greater power These and such like obseruations may be drawne from this circumstance of the place which I haue the rather noted because most doe so interpret this clause §. 31 Of the cause of Satans quarrell BVt yet freely and ingenuously to make known my owne iudgement with submission to better iudgements I rather thinke that the Apostle here meaneth the cause or prize of this combate for which it is maintained as if it were thus translated In heauenly things My reasons are these 1 In the originall places are not exprest but indefinitely the Apostle saith In heauenlies Now when an adiectiue is so set alone most vsually the substantiue vnderstood is thing or things 2 In other places being thus indefinitely set downe it is taken for heauenly things and so translated as Heb. 8. 5. They serue vnto the example and shadow of heauenly things 3 This word being oft vsed in the new Testament at least twenty seuerall times is neuer vsed in any mans opinion this place onely excepted of any aeriall place or thing but of those things which are truely heauenly and spirituall the word it selfe according to the proper notation thereof signifieth the vpper heauenlies so as most improperly it is taken for the lowest Heauens the aire 4 It is not a matter of so great weight and moment for spirits to bee in high places ouer vs for they can as much annoy vs being beside vs within vs beneath vs as aboue vs high places may be an helpe to men who are clogged with flesh and blood to spirits they can be small aduantages 5 The words being expounded of heauenly things this last clause addeth as great weight to the discription of our enemies as any of the former as wee shall see when we handle the Doctrine 6 Both ancient and later Diuines and those of good learning and iudgement haue thus expounded this clause so as it is no new or priuate conceite of mine Obiection This very word is oft indefinitely vsed as here and yet it signifieth Places as Chap. 1. Vers 3. 20. 2. 6. c. Answere Though it signifie heauenly places yet not such as are in the lowest heauen the aire but the highest which is not the place of Diuels thither because the Diuell cannot come I expound it Heauenly things Obiect 2. The phrase will not beare this exposition for the preposition in is neuer put for the cause Answ One of the Greeke Fathers who was very skilfull in the propriety of that tongue so expoundeth it Besides this particle is so vsed in other places of the new Testament twice in one verse namely Mat. 10. 32. Whosoeuer shall confesse me I will confesse him c word for word in me in him Here the preposition in signifieth the cause as if he had said he that shall make confession before men for my sake I will make confession before my Father for his sake So againe Mat. 11. 6. Blessed is he whosoeuer shall not be offended in me that is for my sake and Mat. 26. 31. All ye shall be offended in me The Kings Translators turne it because of me So in this my Text this last clause hauing reference to the principall verbe may be thus translated Wee wrestle because of heauenly things The Doctrine then which hence I gather is this The maine things for which the Diuels fight against vs are heauenly matters Before I proceede further to proue or apply this point I will a little more fully explaine it 1 By heauenly matters I meane such as principally respect Gods glory for God being himselfe Heauenly whatsoeuer tendeth to his Honour is in that respect Heauenly and then such as respect our soules saluation for as the things which concerne the temporall good of our body are earthly so the things which concerne the eternall good of our soules are Heauenly for to Heauen they aspire and in Heauen shall they enioy their happinesse 2 Where I say the Diuels fight for heauenly matters matters my meaning is not that they desire to get them but that they endeauour to spoile vs of them so that in this combate the prize propounded to vs is heauenly namely whether we will serue our Heauenly Father or the hellish feene whether we will let goe or fast hold that heauenly treasure which Christ hath purchased for vs all those heauenly things whereby God is honoured and our soules are saued For proofe that they be heauenly things which Satan especially aimes at obserue those seuerall temptations recorded in the Scripture I will giue a taste of some What aimed he at in tempting Adam and Eue was it not to deface Gods Image in them and to strip them of that happinesse wherein God had created them The issue sheweth as much What sought hee in tempting Christ was it not to make him doubt whether he were the Sonne of God or no yea and vtterly renounce God and worship the Diuell Was it not Peters faith that he sought to winow Doth he not blind mens eyes that the light of the glorious Gospell of Christ which is the Image of God should not shine vnto them As for earthly things he maketh not much account of them hee can be well content to let men enioy them he casts them to men as baits wee reade how hee offered to Christ all the kingdomes of the world and the glory of them if Christ would haue worshipped him Obiect
But we keepe nothing from Satan which is his due he seeketh to get those from Christ whom Christ hath dearely bought euen with the price of his owne blood It is therefore a Diabolical property to raise vniust quarrels and by force to seeke to wring from any that which he hath no rightâ— vnto If we be thus set vpon lawfully we may defendâ— our selues and with confidence call for Gods aide yea also in faith depend vpon him §. 3. Of resisting ONe offensiue weapon the word of God which is a Sword is put into our hands so that iust occasion being offered we may and ought to do our best to repell and driue away the diuell and his instruments Hereof I shall speake more largely on the beginning of the 17. ver §. 4. Of standing at defiance EVery part and peece of this Armour is for the forepart of a man neuer a peece for his backe or hind-parts What doth this imply but that we should alwayes stand against our enemies face to face and neuer shew them our backs neuer flie from them but haue Nâ—hemias holy resolution and say should such as we flie Oft we are stirred vp to fight wrestle stand resist c. neuer perswaded in the whole book of God to flie that is to yeeld the victory vnto Satan We may wisely auoid his temptations and not yeeld to them when by them he seekes to draw vs from the seruice of our Lord to his slauery and thus we are commanded to to flie from idolatrie to flie from the lusts of youth c. But timorously to ceasse from resisting temptations and withstanding the Diuell is dangerous to our selues and dishonourable to God it maketh Satan euen insult ouer God himselfe whose souldiers we are and get great aduantage against vs for flying from God whom haue we to flie vnto being out of Gods protection the Diuell will soone make a prey of vs. Let vs not thinke that if we yeeld the field the Diuell will be contented It is not the glory of conquest that hee seeketh so much as our destruction He seeketh whom to deuouâ—e §. 5. Of the sufficiency of our Armour IN this particular enumeration of these seuerall peeces I find a Christian souldier armed from top to toe for here is an Helmet for his head and face a Brestplate together with the tassets and cushes from necke to middle and from thence to the knees a Girdle to knit them together greaues from knees to the soles of the feet a Sword for the right hand and a Shield for the left Well therefore might the Apostle terme it whole Armour Vse 1 So whole and compleate is this Armour as we need seek for no other to adde to it or to couer it ouer As it is madnesse to reiect this and trust to the clout and paper armour of Papists and wordlings so it is childishnesse and meere folly to couer this whole Armour ouer with any other and so needlesly clog the soule yea it is derogatory to Gods honour and wisedome and a degree of presumption Such are they as acknowledge and beleeue that the word of God is perfect and yet thinke it no harme to haue humane traditions added thereto or that Christ onely is able to saue and yet the helpe of Saints to doe no harme or that faith onely is sufficient for iustification and yet no hurt to ioyne workes also with faith in the office of iustifying a sinner c. Vse 2 Let our care be to be armed with this whole Armour and euery peece of it and so we may well content our selues therewith boldly may we defie our enemies hauing it on and not feare what they can do vnto vs. These vses haue bene largely handled so as I need not now further insist vpon them THE THIRD PART Girdle of Truth Ephes 6. 14. Hauing your loynes girt about with Truth §. 1. Of the diuers kinds of Truth THe first peece of spirituall Armour heere in order set downe by the Apostle is Truth In handling whereof I will shew first what Truth is heere meant Secondly how fitly it is compared to a Girdle Thirdly what account is to be made thereof Fourthly what wyles the diuell hath to wrest it from vs For the first There is in man a foure-fold truth 1. Of iudgment 2. Of heart 3. Of speech 4. Of action Truth of iudgement is when a mans iudgement agreeeth with Gods word which is the touch-stone of Truth so as the principles of that Religion which he professeth and his opinion concerning the same are grounded theron and may be warranted thereby When the vnderstanding of man being enlightned by Gods Spirit and informed by his word remaineth setled and established in that doctrine which the word of God teacheth then is there Truth in his iudgement this Truth was it for which Saint Peter commended the distressed Iewes to whom he wrote and which Saint Paul exhorteth the Ephesians to follow This is opposed to errour Truth of heart is the singlenesse and sincerity thereof whereby a man seeketh to approue himselfe vnto God the searcher of all hearts and to be accepted of him this is that truth in the inward affection which God loueth and wherewith Hezekiah comforted himselfe yea which he pleaded before the Lord when he had receiued a sentence of death This is opposed to hypocrisie Truth of speech is an agreement of the word of a mans mouth both with his mind and also with the matter which he vttereth This is it whereunto we are exhorted Ephes 4. vers 25. speake the truth And which the Apostle oft affirmeth of himselfe This is opposed to lying when a man speaketh against his mind and conscience and to falshood when a man speaketh contrary to the thing it selfe Truth of action is a plaine faithfull and honest dealing in all things whether wee haue to doe with God or man when men neither make shew of doing that which indeed they doe not or of doing it otherwise then they doe this truth was in Nathaniel in which respect Christ called him an Israelites in truth This is opposed to dissimulation and deceit §. 5. What kind of Truth is here meant SOme apply the Truth here mentioned to doctrine and religion as if only the soundnes of it were meant others restraine it to the vprightnesse and sincerity of our hearts and affections others vnderstand it of the truth of our words and speeches and others expound it of the purity and innocency of our practise and carriage But whosoeuer exclude any of these forenamed branches of truth come as I take it short of the Apostles meaning all of them must concurre to make vp the strength and beauty of this Girdle For truth is a generall propertie which as salt seasoneth euery thing and maketh it sauory to God and man the whole lumpe must be leauened with it I meane the whole man
that bought a treasure and another of a Merchant that bought a pearle Truth is a rich treasure and a precious pearle if the worth of it and the need which we haue of it were well knowne I doubt not but easily wee should bee perswaded to part with much for the getting of it So excellent it is that for it selfe it is to be loued §. 9. Motiues to buy Truth I Will therefore first lay downe some motiues to stirre vp in vs a desire of truth and then some directions to instruct vs how to get it For the first note the excellency 2. The necessity 3. The benefits of truth 1 Excellent must that needs be which maketh vs like to God but nothing can make vs more like to him then truth for he is the Lord God of truth his Sonne is truth his holy Spirit the Spirit of truth his word the word of truth his promises commandements iudgements waies workes all truth Herein doe the glorious Angels and Saints resemble God whom to imitate is an excellent thing most contrary is the Diuell and all that beare his image Besides Truth is a kind of perfection in all Christian graces yea the greatest perfection that we can attaine vnto in this life one and the same word in Hebrew signifieth both integrity or vprightnesse and perfection so as some translate it vpright some perfect In regard of this quality we may appeale to Gods iudgement but not in any other kind of perfection whether of degrees parts measure or the like so that in this respect it hath an excellency aboue all other graces 2 So needfull it is and necessary as without it no other grace can be of any vse Faith hope loue all other graces are as corrupt and putrified meate without it Therefore the Scripture commendeth faith vnfained loue without dissimulation wisedome without hypocrisie c. Yea also lippes vnfained innocent hands c. No knowledge no righteousnesse no good thing can stand an hypocrite in any steed What good got Saul Iudas Ananias and Saphira Simon Magus and such other hypocrites by all those seeming excellent gifts which they made shew of all they did was odious before God Therefore notwithstanding the Pharises prayed oft gaue much almes fasted oft duly payed their tithes with the like yet Christ denounceth many woes against them Mat. 23. Hypocrites receiue no reward of God the searcher of hearts but the punishment of deceit 3 Such is the benefit of truth that the least measure of grace seasoned with it is acceptable to God and in that respect very profitable to vs. It is noted of those which in Hezechias time came out of Ephraim and other tribes of Israel vnto Ierusalem to keep the Passeouer that they had not clenâ—ed themselues according to the Law whereby they prouoked the Lord to inflict some iudgement vpon them but Hezekiah putting the Lord in mind how they came with their whole heart to seeke the God of their Fathers the Lord healed them Well might Dauid pronounce the vpright blessed for as God loueth truth so the vpright are his delight and hee hath promised to withhold no good thing from them Thus we see what good reason we haue to buy truth Obserue now how it may be gotten § 10. Meanes to get truth FOr truth of iudgement wee must resort to the place where it may be had that is the true Church the pillas and ground of Truth In it is the fountaine of Truth the holy Scriptures in it flow forth the streames of Truth by the Ministery of the Word Be thou one of the members of the true Church so shalt thou haue a right thereunto Search the Scripture frequent the Ministery of the Word so shalt thou find Truth Rather then goe without it let goe honour wealth pleasures ease and all thy naturall and carnall lusts let goe all Baul had surely a good mind to buy the Truth for he counted all things losse for the excellent knowledge of Christ For truth in heart speech and carriage remember that thou standest alwayes in the presence of God and that thou hast to doe with him whether thou art alone or in company doing any duty that appertaineth to God or man and in respect hereof let thy care bee to approue thy selfe to God Thus shalt thou get Truth For marke the charge which God himselfe gaue to Abraham Walke before me and be vpright The former part of this charge is a cause of the latter the latter a fruit and euidence of the former Ioseph had well acquainted himselfe with Gods presence which made him so honest and vpright This is it which maketh men such dissemblers in their words and actions that either they know not Gods presence in euery place or beleeue it not or thinke not of it or regard it not Mans presence maketh many be faithfull iust honest c. Surely Gods presence must needs worke much more if it were duely weighed or else men haue Atheisticall hearts Let vs set God alwayes before vs and depart with any thing rather then offend him and thus shall we come to be vpright §. 11. Of keeping Truth AFter that Truth is gotten our next care must bee fast to hold it and thereby manifest that great account which we make of it Sell it not saith the Wise man by no meanes vpon any condition for any respect let it go for then it had bin better for vs neuer to haue had it All the good we reape by verity and integrity after it is lost is this that another day it will rise vp in iudgement and be an heauy witnesse against vs. Some men make such account of some Iewels they haue that no preferment no fauour no wealth no office nothing can purchase them and yet it may bee that their iewels are not worth the price which is offred for them Should not we much more esteeme of Truth for which no sufficient price can be giuen The holy Confessors and Martyrs in all ages haue well knowne the value of this iewell and in that respect preferred it before their liuings and liues they would not let go Truth of doctrine Ioseph would not let goe Truth of heart and action for loue nor feare §. 12. How truth of doctrine is assaulted THis latter point of fast-holding and safe keeping Truth is the rather to be regarded because the Diuell and his instruments not ignorant that if this Girdle be wanting all other peeces of Armour will stand vs in no stead haue beene in all former ages and still are busie to get it away froÌ„ vs sometimes by faire enticements allurements to draw vs from truth of doctrine on the one side are brought many plausible arguments agreeable to the naturall humour and reason of man such are most of theargumeÌ„ts which Papists vse on the
good seed of Gods word being cast into them taketh deepe rooting bringeth forth the blessed fruit of Faith The Apostle saith that his preaching was in demonstration of the spirit that their Faith might be in the power of God It is noted that the Lord namely by his Spirit opened the heart of Lydia that she attended vnto the things which Paule spake In respect hereof the Apostle termeth the preaching of the Gospel a ministration of the spirit yea he vseth this phrase the spirit of Faith because Faith is wrought inwardly by the Spirit §. 20. Of the Lawes worke towards Faith THe order which God vseth is this First hee worketh on the vnderstanding and then on the will The vnderstanding he inlighteneth by his Word as in all fundamentall necessary points of Christian Religion so in two especially First in the misery of a naturall man Secondly in the remedy thereof That the Law discouereth This the Gospell reuealeth Touching mans misery Gods Spirit by the Law informeth a mans iudgement both of his wretchednesse thorow sinne and of his cursednesse thorow the punishment of sinne The Law discouereth such an infinite multitude of sinnes as otherwise man could not possibly find out It discouereth not onely notorious sinnes of commission but many other transgressions which naturall men count no sinnes many sinnes of omission many sinnes of thought and heart yea the very seed of all sinne the contagion and corruption of our nature Saint Paule expresly saith I knew not sinne but by the Law for I had not knowne lust except the Law had said thou shalt not lust The Law also maketh knowne the hainousnesse and greeuousnesse of sinne how it is out of measure yea infinitely sinfull because it is committed against an infinite Maiesty and that also against his expresse will reuealed in the Law so as sinne being directly contrary to the pure holy and blessed will of God cannot but make vs more odious and abhominable before God then any venimous Toade Adder or any other poysonous creature is in our sight Further the Law manifesteth the punishment of sin which is Gods infinite wrath for the least breach of any one branch of the commandements for it saith Cursed be he that confirmeth not all the words of the Law Now the fruits of Gods wrath are all plagues and iudgements in this world both outward in our estates and on our bodies and inward in our conscience and soule in the and death which is exceeding terrible to a naturall man and after all the torment of hell fire which is intollerable and euerlasting neither doth it reueale vnto vs any remedy of helpe but rather sheweth that we are vtterly vnable to helpe our selues and that no creature in heauen or earth is able to afford vs helpe or succour but vile wofull wretches as we are so shall we continually remaine Thus the Law sheweth vs to be such creatures as it had been better for vs neuer to haue beene borne or if borne then to haue bene any other then such as we are wretched cursed men §. 21. Of the Gospels worke in Faith BVt yet by the preaching of the Gospel the Spirit further enlighteneth our vnderstanding in a remedie which God in the riches of his mercy hath afforded vnto vs and in the benefit thereof For the Gospel reuealeth Christ Iesus who being the true eternall Sonne of God euen euery God and so able to beare the infinite wrath of his Father and procure his fauour tooke vpon him into the vnity of his person mans nature wherein he subiected himselfe to the Law and both fulfilled the righteousnesse and also vnderwent the curse thereof This is the remedy The benefit hereof is that God is reconciled to the world his wrath being pacified his fauour procured that remission of sinnes and deliuerance from the punishment thereof both in this world and in the world to come are obtained that all needfull blessings for this temporall life all needfull graces for a spirituall life and eternal life and happinesse in the world to come are purchased Without knowledge of these points concerning the forenamed misery and remedy it is impossible for any man to haue Faith and yet may men haue and many haue this knowledge who neuer attaine vnto Faith so as this is not sufficient Wherefore the Spirit proceedeth further to worke vpon the will of man §. 22. Of Griefe going before faith TWo especiall workes are wrought vpon the will one in regard of mans misery the other in regard of the remedy The first is to be pricked in heart grieued in soule wounded in conscience and brought in regard of any hope in our selues or any other creature euen to dispaire yea and to tremble againe within and without in soule and body for our sinnes and the punishment due to them Thus were the Iewes pricked in their hearts and the Iaylor so terrified with Gods iudgements that hee trembled againe and thereby their hearts were prepared vnto Faith For the measure of griefe it is not alike in all in some it is greater in some smaller yet in all there must be as a sight of sin and of the misery thereof so a particular sence of that wretchednesse wherein we lie by reason of it an vtter despaire in our selues true griefe of soule and compunction of heart for it §. 23. Of Desire going before Faith THe second worke is to desire aboue all things in the World one drop of the infinite mercy of God and to be willing to giue all that a man hath for Christ accounting him more worth then all things beside in heauen and earth as the Merchant in the Gospell esteemed the pearle which he found This earnest desire is in Scripture set forth by hungering thirsting panting longing c. All which imply a very vehement and vnsatiable desire so as they which haue this desire wrought in them will giue no rest to their soules till they haue some sweet feeling of Gods loue to them in Christ and some assurance that Christ is theirs whereupon God who hath offered to satisfie the hungry and thirsty and to satisfie the desire of such as pant and long after him by his Spirit worketh in such as are so prepared such an inward assent of minde and credence vnto the promises of the Gospell that particularly they apply them vnto themselues and gladly accept the free offer of God and so receiue Christ with all his benefits This is that onely ordinary meanes and the order thereof which God for his part hath set downe to worke faith in man §. 24. Of mans endeauour to get Faith THe meanes required on mans part are next to be declared Here I will shew what man must doe that he may beleeue and what motiues there be to stirre him vp to beleeue Two things are to be done of man one that to his vttermost power he vse and well
this copulatiue particle AND and the Sword that is take the Sword also as well as other peeces of Armour Whence obserue that It is not enough to keep off our enemies assaults from annoying vs but our care and endeauor must be to driue them away and destroy them Resist the Diuell saith the Apostle and he shall flie Resist is a word not onely of defence but also of offence This phrase he shall flie sheweth that our endeauour must be to driue him away and put him to flight It implyeth both a promise and a duty To this purpose tend those phrases in Scripture of killing our members on earth mortifying the deeds of the body crucifying the flesh and the world destroying the body of sinne beating downe the body and keeping it in subiection We haue a notable example hereof in our Head and Generall Christ who put the Diuell to flight likewise in one of his Captaines S. Paul who brought his body into subiection to who the world was crucified If we stand onely vpon defence we embolden hearten our enemies wh◠will neuer leaue assaulting vs till they haue preauiled against vs except they be destroyed as Saul neuer left persecuting Dauid till he himselfe was destroyed Vse 1 Heere is a good direction for Magistrates that haue a charge ouer people committed vnto them that they content not themselues with defending such as are vnder their gouernment from idolaters heretiques atheists worldlings and the like enemies but that they cut off and destroy those dangerous and mischieuous enemies For this purpose the sword of God is committed into their hands and They are the Ministers of God to take vengeance on such as doe euill Thus did that good King Iosiah and other good Kings Obiect This is done by the temporall sword but what is that to the Sword of the Spirit here meant Answ 1 It may fitly be applyed by way of allusion 2 It followeth by iust and necessary consequence for euery one must doe his best to profligate spirituall enemies and seeing God hath afforded to Magistrates not onely the spiritual Sword which is common to all Christians but also a temporall Sword which is proper to thē they must vse both 3 The vse of the temporall Sword is a great helpe to the spirituall and much good may be done thereby for howsoeuer Satan himselfe being a Spirit is no whit danted with the temporall Sword yet idolaters heretiques profane men and other like instruments of the diuell in and by whom the diuell much annoyeth the Church of God are danted and may be destroyed thereby and so Satan put to flight It is the ouerthrow ruine of many Churches that the ciuill Gouernours suffer the enemies therof to get head assault the church people of God Vse 2 Here is a direction also for Ministers They must not only teach the truth instruct in good maners encourage the vpright but also refute errors cut downe sin and endeauour to destroy whatsoeuer maketh against the glorious Gospel of Christ Note what the Apostle saith in this case The weapons of our warfare are mighty thorow God to cast down holds casting down the imaginations euery high thing that is exalted against the knowledge of God c. and hauing vengeance ready against all disobedience That we may not thinke that this was proper to his Apostolicall function he saith in generall of a Bishop that as he must be able to exhort with wholesome doctrine so to improue them that say against it There is a two edged Sword put into the mouths of ministers they must accordingly vse it to defend by teaching sound doctrine and instructing in good maners to offend by confuting errors reprouing sins Many errors in iudgement and much corruption in life creepeth into the Church for want hereof Vse 3 As for priuate persons euery one hath a charge ouer his own soule for their own soules safety they must resist Satan oppose against the world subdue their flesh strike fight it is a foolish pitty to spare the enemy destroy a mans selfe If Satan tempt with an holy indignation bid him auoid if the world allure defie it if the flesh lust sub due it Thus much for the connexion of this Weapon with the former peeces of Armor I will now distinctly handle it and shew 1 What this Weapon is 2 How fitly resembled to a Sword and why called the Sword of the Spirit 3 How it may be taken and vsed 4 What is the benefit of well vsing it 5 What are the sleights of Satan to depriue vs of it §. 2. Of the true Word of God THe Weapon here prescribed is expresly termed the Word of God which is that part of Gods will which in the holy Scripture he caused to be recorded It is called Word because by it Gods will is manifested and made knowen euen as a man maketh knowne his minde and will by his words It is also said to be the Word of God in regard 1 Of the Author which is God himselfe 2 Of the matter which is Gods will 3 Of the end which is Gods glory 4 Of the efficacy which is Gods power This word is properly and truely the right sence and meaning of the Scripture for except that bee found out in many words there may seeme to be matter of falshood as that the Sonne knoweth not the day of iudgement of heresie as that the Father is greater then the Son and contradiction as betwixt that which Christ said my Father is greater then I and that which the Apostle said that Christ Iesus thought it no robbery to be equall with God The letter of Scripture may be alledged and yet the word of God missed as by all her etiques And a man may swarue from the letter and yet alledge the true word of God as the Euangelists and Apostles did many times Compare Mic. 5. 2 Psal 40. 6. with Mat. 2. 6. Heb. 10. 5. So may diuerse translaters differ in some words and phrases and Preachers in alledging testimonies of the Scripture may misse of the iust letters and yet all retaine the true word of God which is the true sence rightly conceiued and rightly applyed This therefore is it which we must labour after and that with care and diligence as Christ implieth where he commandeth to search the Scriptures The word which he vseth is metaphorical taken from such as vse to search in Mines for siluer and gold they will dig deep they will breake the seuerall clots of earth all to peeces to find out the golden Oare Thus must we deale with the Scriptures as we are exhorted by Christ Ioh. 5. 39. and by Solomon Pro. 2. 4. and so much the rather because euery sentence syllable letter and tittle in holy Scripture is of moment Otherwise if we doe
pondered this serious pondering â—aketh a deepe impression of it in our memories 3 Attend to the preaching of Gods Word and bring thereunto a mind willing to learne This is Gods ordinance in the vse whereof we may well waite and depend vpon God for his blessing and that 1 To enlighten our vnderstanding 2 To worke vpon our affections 3 To teach vs how to apply it §. 8. Of Wisdome in applying the Word 2 FOr Wisdome It teacheth vs rightly to apply the Word and that both in the true sence and meaning of that particular place which we alleadge and also according to the present matter for which it is alleadged If we misse of the meaning of the place it is no word of God but a conceit of our owne braine We peruert the Scripture to our owne destruction If it be not pertinent to the matter it is as a plaister or a medicine wrongly applied which healeth when it should draw and so causeth inward festering or draweth when it should heale and so maketh the sore or wound much worse A potion mistaken oft killeth the patient Euen so if the terrors of the Law be vrged to a wounded conscience they may driâ— a man into vtter despaire or if the sweete promises of thâ— Gospell be applied to profane Libertines and carnallâ— Gospellers they may make them highly and intolerablyâ— presume Nothing can be more pernicious then the worâ— wrongly applied It is like Sauls sword which neuer veâ—ned empty from the blood of the slaine when it was held oâ— against the enemies it destroyed them when Saul himselfe fell vpon it it runne into his owne bowels it killeâ— him So the Word well vsed against our spirituall enâ—mies destroyeth them if we fall on it our selues it mâ— be the death of our soules for it is either the sauour of death or the sauour of life Needfull it is then that vnto knowledge wisdome be added that we may rightly apply it For this end we must obserue as the true meaning of the place it selfe so the occasion matter and end why it is alleadged that so fit and pertinent places may be alleadged Thus did Christ vse the Word he alleadged a most fit text against distrust so also against presumption and against idolatry §. 9. Of Faith in Gods Word FOr Faith the power of Gods Word is restrained therevnto for it is the power of God to euery one that beâ—eeueth All knowledge and wisdome without it is in vaine The Word which the Iewes heard profited them not because it was not mixed with Faith in them that heard it Euah vnder stood Gods Word well enough and wisdome shee had enough well to apply it but because shee did not stedfastly beleeue in it but was brought to doubt of it shee lost the vse of this Sword her enemy came in vpon her and killed her For this end the authority of the Scriptures is well to be noted they are of diuine authority 2 Tim. 3. 16. Gods oracles are recorded in them not one â—ot or tiâ—â—le of them shall scape till all be fulfilled Mat. 5. 18. This knowne and beleeued will bring vs to giue full assent to the truth of them §. 10. Of yeelding obedience to the Word FOr Obedience In Religion a man knoweth no more then he practiseth In this respect it is true that If a man thinke hee knoweth any thing hee knoweth nothing yet as he ought to know so as without obedience all knowledge is nothing as Saint Iames declareth by a fit comparison taken from one that beholdeth his face in a glasse and forgetteth what manner of one he was This therefore must be added to all the rest and herein we must be carefull that we turne neither to the right hand nor to the left neither carelesly neglect that which is commanded nor preposterously doe that which is forbidden Thus blessed are they which know if they doe the things which they know In this experimentall knowledge consisteth the very power of this spirituall Sword by it is lust subdued the world crucified vnto vs and the Diuell driuen away §. 11. Of the manifold vse of Gods Word Point 4 THe benefit of well vsing this Sword is admirable for there is no error in iudgement but may be refuted no corruption in life but may be redressed hereby Neither is there any true sound doctrine but may bee proued and maintained against all gaine-sayers or any vertue and duty but may bee warranted by it and wee thereby directed also in the performance thereof The Apostle expresly saith of the Word that it is profitable to all these Dauid vpon his owne experience affirmeth that by Gods Word hee was made wiser then the Ancient then his Teachers then his Enemies Ancient men who haue much experience of many times and of many things done in those times commonly get much wisedome by their long experience so as among the ancient is wisedome and in the length of daies is vnderstanding Yet Gods Word taught Dauid to vnderstand more then experience could teach the ancient Yea though Teachers commonly know more then Schollers or learners Their lips should preserue knowledge yet Dauid by Gods Word exceeded all his Teachers in knowledge And though enemies thorow their continall searching after sundry points of pollicy and inuenting many stratagems and cunning wyles as also by prying into the attempts of the aduerse parties grow very subtill and crafty yet by this Word of God did Dauid learne more wisdome then all they For Gods Word is of a farre larger extent then mans wit wisdome learning and experience can attaine vnto Though the Booke wherein Gods Word is contained be not comparable in multitude of letters sillables and words to the massie Volumes of many mens works yet for substance of sound matter and variety of seuerall and sundry directions all the Bookes in the World are not comparable to it Euery good thing whatsoeuer may be iustified thereby euery euill thing whatsoeuer may be disproued thereby so as by this Sword euery good thing which is opposed against may be maintained and euery euill thing whereunto we are tempted be repelled There is no crosse vnder which any man lieth no distresse whervnto any is brought but may be eased and helped by Gods Word from it may sound comfort be fetched by it may a man be supported This was Dauids comfort in his trouble Art thou afflicted in body or troubled in conscience Are thy Children kinsfolke or any other which thou accountest neere and deare vnto thee a vexation vnto thee Is thy estate decayed Art thou troubled with euill men or any other way distressed Search the Scriptures therein shalt thou find comfort enough if rightly thou canst apply them In a word this Word of God is to the blinde a Light to them that wander a Guide to them that are in distresse a Comfort to them
tempted to worship the Diuell bid Satan auoyde §. 15. Answer to Satans Suggestion of the imperfection of Gods word 2 Sugg IT is but a leaden sword as a nose of waxe it may be turned euery way Heretiques Idolaters Schismatiques profane persons worldlings yea and the diuell himselfe turne it to their owne turnes Besides it is so blunt as it can neither cut off errors in iudgment nor roote out corruptions in life for notwithstanding the best application that may be made of Gods word heretiques remaine as peruerse in iudgement and wicked men as obstinate in life as if this sword had neuer been vsed against them In these hath Satan much preuailed with Papists Answ It is most false that Gods word is either so flexible or so blunt It is a most true right certaine infallible vndeniable word alwayes constant euer one and the same for euer so absolutely perfect as nothing can be added to it or may be taken from it Whosoeuer teacheth any otherwise then it teacheth is accursed Saint Peter termeth it A more sure word then that diuine voice which was heard from heauen at Christs tranfiguration which he doth not any whit to extenuate the authority of That but the more to commend This vnto the Church so as if a difference could be made this written Word of God should haue preheminence and so doth Christ also seeme to preferre it vnto the witnesse of Iohn the Baptist of his owne workes and of the Father himselfe §. 16. Of Heretiques falsifying the Word THat which Heretiques or other wicked men alleadge to iustifie any error in doctrine or corruption in life is onely the bare letter of the Word not the true sence thereof and so not the word of God but conceits of their owne braine for if all the Scriptures which they alleadge be well sifted and throughly examined we shall find them either mangled or mingled peruerted or misapplied First mangled by leauing out somthing of moment as in the text which Satan alleadgeth to Christ he left out this clause in all thy waves which had taken away all the force of his temptation for it was not Christs way to fling himselfe headlong from a pinacle there being other wayes and meanes whereby he might come downe so in the description of a naturall mans condition this word onely is left out in the vulgar Latin translation whereby they would auoid the text alleadged against their semi-Pelagian opinion of mans being onely halfe dead in sinne So also in Rom. 11. 6. this clause is left out But if it be of works then is it no more grace otherwise worke is no worke Which words are a most euident testimony against merit of works 2 Mingled by adding something which may make for them as the old Latin copies in Rom. 4. 2. added this word Legis of the Law and thence they inferre that all works are not excluded froÌ„ iustifying a maÌ„ And in al the Latin copies this word full in the Angels salutation to Mary is added whence they likewise gather an argument to deify the Virgin Mary 3 Peruerted and that two wayes First by taking that literally which is meant figuratiuely as that phrase of Christ in the institution of his last Supper This is my body 2 By taking that allegorically which was spoken properly as that speech of Peter to Christ Here are two Swords whereby they would proue that there belongeth to the Pope two Swords the spirituall Sword of a Pastor and the temporall Sword of a King 4 Misapplyed by turning the places which they alleadge to another thing then was intended by the Holy Ghost As in that speech of Christ to Peter Vpon this Rocke c. they apply that to Peter and to the Pope which Christ meant of himselfe Herein doe Separatists and Shismatiques much offend These Texts I will put enmity betweene thy seede and her seed Depart depart yee come out from thence c. Goe out from her my people with the like they alleadge to draw men from all the assemblies of Gods Saints whither any wicked men doe resort §. 17. Of the sharpenesse of Gods Word VVHereas hee suggesteth that the Word is a blunt Sword expresly he crosseth the testimony of the holy Apostle who saith that it is a very sharp and keâ—â—e Sword sharper then any two edged sword piercing eueÌ„ to the diuiding of the soule spirit c. That Hereticks other wicked men are no whit moued thereby it is because their hearts are hardned as Pharaohs was and their eies blinded as Balaams they are past feeling If euer they come to haue any life and light sence this Sword wil so pierce their soules as it wil vtterly confound them so as they shall not haue what to oppose In the meane while so sharpe is this Sword that I doubt not but it maketh a wound euen in the conscience of the hardest heart But what if at all it pierceth not such obstinate persons yet it defendeth vs from being hurt by their obstinacy so as this Sword is not altogether without vse §. 18. Answer to Satans Suggestion of the difficultie of Gods Word 3 Sugg THis Sword is so fast in the scabberd that it can hardly if at all be pulled out To speake plainly it is so hard and difficult that the true meaning cannot be found out Herein also are Papists besotted who alleadge to this purpose the words of Peter that among those points which Saint Paul deliuered in his Epistles some are hard to be vnderstood Answ If God deserue more credence then Satan this Suggestion is directly false God saith that his Word is a light vnto our feet and a lanthorne vnto our pathes that it giueth light to the eyes that it giueth to the simple sharpenesse of wit and to the child knowledge and discretion that if it be hid it is hid to them who are lost in whom the god of this world hath blinded their minds All these and such like Diuine testimonies argue a perspicuity in the Scripture so as all may and ought to haue free accesse vnto it but very few can diue into the depth of it for it cannot be denyed but that in sundry respects the Scriptures may be said to be hard §. 19. Of the respects wherein the Scripture is difficult FIrst in regard of the matter Many profound deep mysteries are contained in them which Dauid calleth wondrous things thus many things in Pauls Epistles are hard yet these profound mysteries are so plainely and distinctly laid downe in the Scripture that they who are not ouercurious presuming to vnderstand aboue that which is meet to vnderstand but will vnderstand according to sobriety may conceiue For example the Trinity of persons in the vnity of the Deity the hypostaticall Vnion of the
teach other doctrine auouching that if any do he is proud and mad and therefore biddeth auoid such yea he denounceth a fearefull curse against them which preach otherwise then the Apostles had done Besides this being without warrant of the Word how can it be performed in faith i if not in faith how can it be acceptable to God To say the least against Prayers for the dead they must needs be vaine and fruitlesse for Gods determinate iudgement passeth on euery one so soone as they die If they die in the Lord blessed are they if they die in their sinnes they are irrecouerably cursed as is implyed in the parable of Diues being in hell to whom Abraham being in heauen thus saith They which would go froÌ„ hence to you cannot neither can they come from thence to vs. Herein is the prouerbe verified Where the tree falleth there it lyeth for as life leaueth vs so iudgement findeth vs. Prayer therefore for the soules of the deceased is as physicke for the bodies of the dead §. 40. Of Purgatory AS for Purgatory which Papists make to be a middle place betweene heauen and hell where they say all such are as die not in mortall but in veniall sin and from whence by the Prayers of the liuing they may be released it is a meere fixion inuented of mans idle braine and maintained to increase Antichrists earthly treasures it is against the current of the Scripture which acknowledgeth but two sorts of people Children of the kingdome and children of the wicked faithfull and vnfaithfull and accordingly onely two places after this life heauen and hell The distinction likewise of mortall and veniall sinne as they vse it making some sinnes in their owne nature by reason of the smalnesse of them Veniall is against the Word which saith indefinitiuely of sinne excepting no sinne at all The wages of sinne is death Woe to them that after this life enter into any fire the Scripture no where mentioneth any temporary fire after this life but euerlasting and vnquenchable Obiect 1 The second petition compriseth the dead vnder it Answ That petition hath not any particular respect to any particular person departed so as it cannot iustifie any particular Prayers for a particular person deceased which is the question in controuersie Indeed that petition respecteth the whole body of Christ some of the members wherof are the Saints now dead but it followeth not thereupon that it is a Prayer for the dead for principally it respecteth the liuing and the dead onely by consequence Besides it implyeth no altering of the estate of the soules of the dead which is another point in question Obiect 2. Many prayed for their children and friends which were dead and had them restored to life Answ 1 This is nothing to the alteration of the estate of the soules which is the point in controuersie 2 Those were extraordinary examples done by extraordinary spirits and are no more exemplary then the Israelites passing through the red Sea or Moses Eliahs and Christs fasting forty dayes Vse This point is to be noted as against the erronious doctrine of Papists who maintaine Prayers for the dead â—o against their superstious practises who vse vpon Church-wals Church-windowes graue-stones and the â—ike to set this phrase Pray for the soule of A. B. and if any haue been bountiful to their Church they vse to offer vp Masses and to say dirige and to sing requiem for their soules from time to time All which to say the least are toyish and childish §. 41. Of vaine wishes for the dead NOt much vnlike is the practise of many ignorant and superstitious persons among vs who if mention be made of any of their friends departed vse presently to say God be with him the Lord be with his soule or God haue mercy on his soule with the like Marke the persons that most commonly vse these vaine wishes and you shall obserue them to be such ignorant and irreligious persons as neuer pray for their friends while they are aliue for if they knew how to pray aright for their friends they would not make such vnprofitable wishes for them Wherin note their preposterous course when true Prayer is warrantable acceptable honourable to God and may be profitable to him for whom it is made being commanded of God and agreeable to his will they impiously neglect it but when there is no warrant to make it no hope of doing any good by it they superstitiously vse it Obiect Marke their apology and ye shall find it as foolish as the thing it selfe is toyish For if any reprooue them for it presently they say what hurt is it Answ It is hurt enough that there is no good in it that it is vaine and idle Of euery idle word that men shalâ— speake they shall giue account at the day of iudgement Too many idle words passe from them who are most circumspect and watchfull ouer their words Is it not enough for men to let slip vnawares idle words but that they must also iustifie idle prayers All things must be donâ— in faith all to Gods glory all in loue Much more Prayeâ— which is the most excellent and heauenly action that can be performed But these wishes cannot be in faith because they haue no warrant nor to Gods glory because they are not agreeable to his will nor in loue because they can bring no profit Obiect 2. Were we not better say the Lord be with them then the Diuell take them Answ Is there not a meane betwixt extreames must ye needs be superstitious or impious seeing Gods determinate iudgement is passed vpon them and they are come to the place of their euerlasting abode why leaue ye not them to their own Master and pray for the liuing who may reape good by your prayers §. 42. Of not praying for such as sin against the Holy Ghost 2 COncerning those who sin against the Holy Ghost we haue an expresse inhibition not to pray for them and the reason rendred because it is a sin vnto death that is as Christ more plainly setteth it downe it shall not be forgiuen vnto men neither in this world nor in the world to come Their iudgment is as certain as if they were dead yea and by their sinne manifested to be certaine This sinne is very hardly discerned there is neede of more then any ordinary spirit to discouer it The ground of this sin is set and obstinate malice against Christ his truth made known vnto them by the spirit of reuelation The effect of it is an vniuersal apostasie an vtter renouncing of that truth and that with plaine blasphemy Now seeing no man can know what is the spirit and heart of another by an ordinary spirit who shall iudge a man to haue committed that sinne The Prophets and Apostles could discerne them as Paul discerned Alexander
loue Now the proper obiect of true loue is God who by a propriety and excellency is called Loue the liker any are to God and the neerer they come to him the more dearely ought they to be loued and in loue to be preferred before others accordingly in our prayers ought they to be preferred as §. 47. Of praying for Saints 1 SAints who are here in this Text by name expressed to shew that they must most of all be remembred Thus did Christ pray especially for them which were giuen him out of the World And the Apostles remember the Saints by name in their benedictions Reason 1. Of all men these are neerest and dearest vnto God they doe most resemble him in diuine qualities and are best beloued of him 2 God is especially good vnto such for he is a Sauiour of all men especially of such as beleeue 3 They are knit vnto vs by the nearest and firmest bond that can be which is the Spirit of Christ For by one spirit are we all baptized into one body In this respect we are said to haue all one Father to be one Body one Spirit yea to be Christ 4 The promises which are the ground of our prayers doe especially belong vnto them so as with strongest confidence we may pray for them Vse Here see the priuiledge of Saints they especially and aboue all haue the benefit of the prayers of all their fellow Saints For this being commanded to all all the Saints will haue care to performe it yea the Saintâ— alone partake of the benefit of others prayers foâ— though many wicked ones bee prayed for yet thâ— benefit returnes into their bosome who make the prayer as Christ said to his Disciples Mat. 10. 13. If ye salute an house and if it be not worthy let your peace returne to you §. 48. Of praying for Magistrates 2 PVblike persons as Ministers of the Word of whom we shall more particularly speake on the 19. verse and Magistrates as Kings with all that are in authority whom by name the Apostle mentioneth where hee exhorteth to pray for others and Dauid by name prayeth for them saying Giue thy iudgements to the King O God and thy righteousnesse to the Kings Sonne Vnder these may bee comprised all that haue any publike charge ouer others 1 By reason of their office they stand in Gods roome and beare Gods image and in that respect are called Gods Sonnes yea Gods 2 They are of greatest vse and in place to doe most good and in that respect are as Dauids seruants said of him worth ten thousand others This reason alleageth Saint Paul to vrge this duty that wee may leade a quiet and peaceable life in all godlinesse and honesty whereby he implieth that vnder God they may be an especiall meanes for vs to leade such a life §. 49. Of praying for Friends 3 SVch as God hath linked vnto vs by any outward naturall ciuill bonds as Kindred Alliance Neighbourhood Friendship Office or the like Now the nearer â—hese bonds be the more especially must we pray one for â—other The nearest outward bond is Matrimony therefore husbands and wiues must most especially pray one for another as Isack for Rebecca then parents and children as Abram for Ismael next brothers and sisters as Ioseph for Beniamin masters seruants as Abrams seruant prayed for his Master The blessing which God bestowed on Potiphar for Iosephs sake sheweth that Ioseph prayed for his Master likewise such kindred as are out of the family one for another and neighbour for neighbour friend for friend countryman for countryman c. God hath knit persons together by those outward bonds for the mutuall good one of another that they might be more helpfull one to another In which respect the Apostle calleth these bonds ioynts of furniture or bonds of ministration that is bonds whereby the seuerall parties that are knit together furnish one another by receiuing helpe one from another and conueighing helpe one to another Now prayer is the best meanes wherein and whereby we may be helpfull one to another §. 50. Of praying for strangers 4 STrangers euen those with whom wee haue no acquaintaÌ„ce to whoÌ„ we are bouÌ„d by no other bonâ— then that common bond which passeth betwixt man anâ— man whereby all Adams sonnes are knit together Thesâ— are comprised vnder that general particle all men Indâ—uers Psalmes are Prayers for the Gentiles Abram prayed for the Sodomites Loue extendeth it selfe so far For the Law expresâ— commandeth to loue the stranger to be helpful vnto 〈◊〉 And Christ excellently setteth it forth in the exampleâ— the Samaritan that succoured the wounded man whoâ— he found in the way §. 51. Of praying for enemies 5 ENemies euen those who hate curse hurt and persecute vs. This Christ expresly commanded himselfe also practised for when his enemies had spit out the venome of their malice against him and done what hurt they could vnto him he prayed for them and said Father forgiue them So did his Apostle both command it and practise it For to others he said Blesse them that persecute you Of himselfe he said We are euill spoken of and we pray While the enemies of Stephen were throwing stones at him as thicke as haile stones Hee kneeled downe and cryed with a loude voice Lord lay not this sinne to their charge Thus indeed shall wee manifest true Christian loue to be in our hearts for christianity teacheth vs to ouercome euill with goodnesse The Scribes and Pharises which followed the principles of nature taught to hate enemies So did the heathen in their best moral Philosophy Christians onely those true and sound Christians can attaine to his extent of loue it is impossible for a natural man to loue his enemie truly and intirely none euer did or can doe it but those who haue the spirit of Christ in them §. 52. Of mens failing in praying for others Vse IF in these points of praying for others we obserue how farre most goe we shall find how exceedingly most faile therein and come short of their dutie 1 Not onely Atheists but euen few of those that beare the title of calling vpon God come to this extent of loue to pray for their enemies Many can pray for their friends but who for their enemies I doubt not but many finding this point so clearely and euidently laid downe in the Scriptures are perswaded that it is a duty and thereupon sometimes when their blood is colde and the wrongs of their enemies somewhat out of their minds can say God forgiue them or for forme and custome sake when they heare the Minister vtter this clause of the Letany That it may please thee to forgiue our enemies persecuters and slanderers and to
himselfe we haue no warrant in all the Scripture for it and therefore it must needs be a matter of impiety besides it is against very nature it selfe for No man euer yet hated himselfe and therefore it must needs be matter of iniquitie and iniurie Obiect Many of the Saints haue made imprecations against themselues as Dauid Salomon and other who in their oathes vsed these and such like words God doe so to me and more also Answ 1. When an oath is taken in truth not falsly in iudgement not rashly in righteousnesse not wrongfully the imprecation expressed or implyed therein is not simply made as if he that tooke the oath desired any such thing to fall vpon himselfe but vsed onely for a more vehement testification of the truth to moue the hearer the rather to giue credence thereunto or else to binde him that sweareth the more stedfastly to performe his oath 2 If any of the Saints haue vsed imprecations in an oath falsely as Peter or rashly as the Princes in Ioshuahs time or wrongfully as Dauid their examples are no good warrant Obiect 2. A wife suspected by her husband was bound by the Law to make imprecations against herselfe Answ She was not bound to doe so For if she were free of the crime laid to her charge that imprecation waâ— no imprecation but if she were guilty then she ought to acknowledge her fault and not curse her selfe If being guilty she assented to that imprecation it was her owne fault and not the bond of the Law Vse Vse How impious are they against God how iniurious against their owne soules who vpon euery light occasion yea and that many times falsly for common rash swearers are oftentimes falseswearers do imprecate direfull vengeance against themselues as I would I might neuer stir I would I might neuer eat bread more I would I might die presently I would I might be swallowed vp quicke I would I might be damned Oh fearefullâ— the Iewes of ancient time were so fearefull of vttering imprecations that when in their oathes they had occasion to vse them they would either expresse them in generall termes thus God doe so to me and more also or else leaue them cleane out make the sentence imperfect as if I do this or if I do not that or if this be so and there stay Thus Dauid If I enter into the Tabernacle of mine house If I goe vp into my bedde If I giue sleepe to mine eyes And thus Zedekiah vnto the Prophet Ieremiah As the Lord liueth which made vs this soule if I put thee to death If I giue thee into the hand of these men that seeke thy life Yea thus God himselfe I haue sworne if I lie vnto Dauid And againe I sweare in my wrath if they shall enter into my rest To shew that this is the right translation of that forme of speech the Apostle alleadging that forme of Gods oath so translateth it What doth this teach vs but that we should be very fearefull to vtter any imprecation against our selues especially to doe it falsly or rashly the Iewes which caused Christ to be crucified and their posterity to this day haue felt the woe and curse of that imprecation which they made against themselues when they said to Pilat of Christ His bloud be vpon vs and our children So hath God caused the vengeance of many others imprecations to fal vpon their owne neckes and that in iust iudgement §. 56. Of the persons against whom imprecation may be made WHerefore lawful warrantable imprecations are to be made against others those other to be enemies enemies I say not our owne priuate enemies in particular causes betwixt vs and them for these must be prayed for as we heard before but publike such as are enemies to God his Church and Gospel yea also obstinate desperate reprobate enemies who neither will nor can bee reclaimed as were Corah Dathan Abiram against whom Moses prayed Such were those against whom Dauid so earnestly praied Psal 109. 67 c. and whom S. Paul wished to be cut off Such an one was Alexander concerning whom S. Paul thus prayed The Lord reward him according to his works meaning his euill works 1. Quest. How can such be discerned Answ By an ordinary spirit they cannot be discerned but onely by an extraordinary spirit euen such a spirit as the Prophets and Apostles had to whom God by his spirit reuealed what such and such persons were against whom they prayed Wherefore when the Disciples would haue caused fire to come downe from heauen and consume the Samaritans Christ said vnto them Ye know not of what spirit ye are 2 Quest. How then may ordinary persons make imprecations against any Ans No ordinary man can lawfully make any imprecation against the persons of any particular distinct men Only in these three respects may imprecations be made 1. Indefinitely against all such publike desparate enemies as were noted before without any application of the imprecation to any particular persons no not so much as in thought and thus was that general imprecation vsed when the Arke went forward Rise vp Lord and let thine enemies be scattered And thus Dauid vseth many generall imprecations as Let them bee confounded which transgresse without cause Let them all bee confounded that hate Sion c. 2. Conditionally as when we obserue any to persist obstinately in persecuting the Saints and suppressing the Gospell to desire that if they belong to God it would please God to turn their hart or else if they belong not to him to confound them thus may impreiations be directed against particular men 3. Without any respect at all vnto their persons leaâ—uing them vnto God against their malitious plots and wicked deeds thus Dauid prayed against the wicked policy of Achitophel saying O Lord I pray thee turne the counsell of Achitophel into foolishnesse §. 57. Of the vnlawfulnesse of vsual imprecations AS for those vsuall imprecations direfull and hatefull imprecatioÌ„s such as my hart abhorreth to think of my tong is ashamed to name which prophane wicked men make against their neighbours vpon euery petty wrong and slight occasion they can neither stand with any true feare of God nor loue to man For to call vpon God who is A God of long suffering and great forbearance full of compassion and slow to anger to be a reuenger of euery little iniury argueth little respect of his greatnesse and goodnesse To wish Gods heauy vengeance to fall vpon the body soule goods or any other things which belong vnto our neighbour discouereth much malice no loue Such were those of whom Dauid thus speaketh Their throate is an open sepulcher The poyson of Aspes is vnder their lips Their mouth is full of cursing and bitternesse Many mens tongues
such like place of learning to gather more more knowledge and vnderstanding of diuinity but neuer exercise themselues in vtterance neuer pray nor vse any meane to attaine thereto no though they be admitted Ministers inducted into liuings and haue taken vpon them the cure of soules Though they may know much yet their people are not edified thereby But what may we say of such as want both knowledge and speech such as the Prophet complaineth of saying Their watchmen are blind they are dumbe dogs they cannot barke they lie and sleepe c. These are the very bane of our Church and the dishonour thereof they take vp the places of better then themselues they take the fleece of the flocke but feede it not they driue away many from our Churches and offend more that tarry in it good they doe to none but much hurt and heavy is that account which another day they are to make vnto the Lord of the Haruest it had beene better both for the Church and also for themselues that they had been made carters then Ministers of the Word §. 158. Of Pauls gift of vtterance TO returne to our Apostle had not he the gift of vtterance if he had why both he make this request Doe men pray for that they haue Answ No doubt but he had an excellent and admirable vtterance for when they preached at Lystrâ— the Gentiles called him Mercurius whom they accounted the God of eloquence The many Sermons of his and Orations and apologies which are recorded in the Acts are euident demonstrations of his elegant and powerfull vtterance as also of his boldnesse and freedome of speech Obiect Hee himselfe confesseth that hee was rude in speech Answ That was said not simply but partly by way of supposition as if he had said many may and doe take me to be rude in speech well grant it to be so yet none can imagine that I am so in knowledge and partly by way of comparison in regard of the foolish vaine thetoricall flourish and shew of eloquence which other â—alse Teachers and many heathen Orators made as if he had said In regard of that curious verball eloquence which many vse I denie not but I am rude in speech In this respect he plainely saith That he came not with excellency of speech and that his preaching was not with intioing words But for good and true vtterance none went beyond him Wanted he vtterance when hee made Felix and Drusilla tremble as hee reasoned of righteousnesse and temperance and of the iudgement to come Or when he caused King Agrippa to breake out in the midst of his speech and say Almost thou perswadest me to become a Christian §. 159. Of praying for gifts bestowed YEt hee desired that vtterance should be prayed for in his behalfe not without good reason for well hee knew that 1 That which he had was not so perfect but it might be bettered 2 God could take it away whensoeuer it pleased him 3 Hee could no longer vse it then God continued to enable him 4 No blessing could bee expected by it vnlesse God made it powerfull From the practise of the Apostle from these weighty reasons thereof I gather Such gifts as God hath once bestowed are still to be prayed for Compare the eighth and seauenteenth verses of the first Chapter of this Epistle together and you shall finde how the Apostle saith that God hath beene abundant toward them in all wisdome and yet prayeth God to giue them the Spirit of wisdome Compare the 3. and 9. verses of Colos 1. and ye may gather as much Vse 1 Haue not those that are best furnished neede to pray themselues and haue the helpe of others prayers Suppose they should be destitute of no needfull gift yet we see prayer is needfull for the gifts we haue Vse 2 They are too insolent who hauing receiued some gifts trust to themselues and look not to God who gaue them Thus many ventring to swim alone are drowned Many that haue good gifts perish themselues and are a cause that others perish with them For sonne fall into grosse heresies some into a vaine kind of affectation some forget that which once they had some grow very sots and dolts By these and many other wayes doth God iustly punish the pride of Ministers §. 160. Of opening the mouth THe next point concerneth the manner of vtterance the first branch whereof is opening the mouth the second boldnesse which according to the originall may thus be set downe Pray for me that vtterance may be giuen me in opening my mouth boldly to publish c. Or thus With opening my mouth in boldnesse This opening of the mouth is not to be taken as a meere pleonasme or redundancy of speech as when we say I saw with mine eyes opened or hâ—ard with miâ—e eares 〈◊〉 but as a speciall emphasis implying a plaine distinct audible deliuery and that according to the literall meaning of the phrase This phrase is sometimes taken figuratiuely for a free and bold deliuery of a mans mind 〈…〉 is more plainely expressed in the next 〈…〉 againe for freedome and liberty to speake but that is set downe in the next verse Wherefore I take it in the literall sence opposed to an euill vnbeseeming shamefastnesse which maketh men speake whisperingly betwixt the teeth and lips as if they were loath to be heard §. 161. Of deliuering the Word distinctly and audibly FRom the meaning of this phrase I gather that Ministers ought to vtter the Word distinctly and audibly so as it may be heard and vnderstood the Prophets were commanded to cry yea to cry aloud and lift vp their voice to cry in the eares of the people Thus did Wisdome Shee cried without and vttered her voice in the streets This manifesteth an holy zeale in Ministers and sheweth that they are not ashamed of their function but desirous of the good of the people In this respect doth the Apostle vse this phrase where he saith O Corinthians our mouth is open vnto you Besides by this manner of deliuering the Word is the eare more pierced and the heart more affected Vse Heere then may such parents iustly be censured as hauing children whose speech is so weake as well it cannot be heard of many or so stuttering as well it cannot be vnderstood doe yet traine them vp to be Preachers Vnder which censure come they also who hauing such speech doe notwithstanding thrust themselues into the Ministry and not so onely but also affect and seeke to preach in spacious and populous places it cannot be but that many which come to heare must needs be depriued of the benefit of their preaching The voice is an especiall thing to be respected in such as are set apart vnto the Ministry If one that cannot bee heard or vnderstood should come vpon a stage he would be hissed oft againe why
then should such come into a Pulpit Is it not more requisite that a Preachers voice should bee heard and vnderstood then a stage-players voice As for those to whom God hath giuen abilitie to open their mouthes who can speake audibly and distinctly so as all that are present might heare and vnderstand them yet through a misconceiued shamefastnesse or I know not what feare of straining their voices and spending their tongues speake so softly and whisperingly as few can heare them to say the least they shew little desire of edifying Gods people preferring their owne ease to others good yea they make themselues guiltie of the losse of that benefit which they that cannot heare them might otherwise haue receiued I will not deny but that men may and many doe fall into another extreame of needlesse clamorousnesse and without cause spend themselues by opening their mouthes wider and lifting vp their voices higher then either the number of people present or the necessitie of the matter deliuered requireth for they will vtter in small assemblies euery sentence and word yea euen the quotation of places with the highest strain of their voice that they can As in other things so in this also a good meane and moderation guided with iudgement and discretion is to be vsed Then especially is the mouth to be opened when matters of more then vsuall note and need are deliuered Most of all when open notorious scandalous sinnes wherein men liue and lie and whereof they are loath to heare are reproued Lift vp thy voice like a trumpet and shew my people their transgressions saith God But the practise hereof I leaue to the discretion of each wise dispenser of Gods secrets according as their seuerall abilities and occasions shall require §. 162. Of a Ministers boldnesse in preaching THe second branch concerning the manner of vtterance is boldnesse opposed to an euill vnbeseeming fearefulnesse This implieth an holy courage and libertie which a Minister taketh vnto himselfe hauing respect to his Master that sent him and the office deputed vnto him and not to the persons of men with whose contradictions and oppositions he is not daunted The notation of the originall word implieth as much and it sheweth that the boldnesse here meant is a gift wherby a man dares freely open his whole mind and vtter any thing Boldnesse courage and freedome of speech is needfull for a Minister in the execution of his Ministery Oft did God stir vp his Prophets hereunto as when hee said to Ieremiah Arise speake vnto them all that I command thee be not afraid of their faces and to Ezechiel Thou sonne of man feare them not neither be afraid of their words c. Christ manifested great boldnesse in his Ministery for he taught as one hauing authority so as his hearers were astonished this boldnes made him so freely rebuke the Scribes and Pharisies and discouer both the errors of their doctrine and the corruptions of their life yea and thunder out many woes against them Such was the boldnesse of his forerunner Iohn the Baptist as he was said to come in the spirit and power of Eliah Great boldnesse did Peter and Iohn shew forth and the rest of the Apostles Many people are impudent stiffe-necked fierce and violent and will soone quaile a Minister if he be not of a bold spirit This reason God himselfe rendreth to his Prophets to make them the bolder We see by common experience how euery one will trample on him that is timorous and faint-hearted Soone will people perceiue whether their Ministers bee timorous or no if they bee they will surely treade on them But if Ministers be bold men of courage and freely declare their message they will daunt the stoutest hearts For Gods word hath a powerfull worke in it if it be deliuered with power and courage The Prophets and Apostles dismayed their proudest enemies §. 163. Of the things wherein boldnesse is to bee shewed FOr the better application of this point obserue how and wherein this boldnesse is to be manifested 1 By an equall and impartiall preaching of the Word without respect of persons Christ spared none not Rulers Priests Lawyers nor any other sort but told all of them their dutie 2 By a declaration of the whole truth of God as occasion requireth concealing no part thereof for any by respects of fauour feare reward danger or the like Herein did the Apostle shew his boldnesse for hee saith to the Elders of Ephesus I haue not shunned to declare vnto you all the councell of God 3 By a graue plaine free deliuery of Gods word without affectation of popular applause seeking more to approue ones selfe to him of whom he is sent then to please them to whom he is sent With great emphasis doth the Apostle set forth his boldnesse in this respect saying Do I now perswade men or God or do I seeke to please men that is I am farre from seeking to please men 4 By reprouing sinne and that with authority so as transgressors may be brought to shame if it be possible and made to tremble Thus did the Baptist reproue Herod and Christ the Pharisies 5 By despising all shame feare reproach and disgrace which by prophane and wicked persons shal be brought vpon vs for performing our calling as we ought it is expresly said of Christ He despised the shame and the Apostle saith of himselfe I am not ashamed of the Gospell of Christ and exhorteth Timothy not to be ashamnd of the testimonie of our Lord God commandeth his Prophets not to feare §. 164. Of ioyning courage and wisdome together IN these and such respects is this gift a most needfull gift to be prayed for and Ministers must labour in these respects to shew their holy boldnesse Let vs therefore rouse vp our dull spirits and cast off the cloakes of feare and shame that in truth wee may say as the Apostle did of himselfe and his fellow-labourers Wee vse great boldnesse of speech prouided that it bee guided with wisdome wisdome and courage must bee ioyned each to other Wisdome that vnnecessarily without the limits of our calling as busie-bodies we thrust not our selues into such dangers as we can haue no comfort in bearing in which respect saith Saint Peter Let none suffer as a busie-body in other mens matters Courage that we shrinke not from that dutie whereuuto God hath called vs to auoid imminent danger lest by seeking to preuent mans rage wee pull vpon our heads Gods wrath God is able to deliuer vs from the rage of all men but all the world cannot shelter vs from the wrath of God §. 165. Of Ministers seeking to edifie the Church THe end why the Apostle desireth the forenamed gifts is in the last words of this verse To make known the mystery of the Gospel Euery word almost affordeth a
Rom. 8. 25. II. Point Wherin Hope and Faith agree 1 In the Author c Gal. 5. 22. d Rom. 15. 13. 2 In the matter e Eph. 2. 8. f Rom. 8. 25. g Act. 15. 9. h 1 Ioh. 3. 3. 3 In the ground 4 In the properties i Heb. 6. 11. k 10. 21. l Rom. 8. 25. m Isa 28. 16. 5 In the continuance 6 In the effects Wherein they differ n Heb. 11. 1. o Heb. 11. 3. p Ioh. 20. 29. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. r Ioh. 3. 33. III. Point How fitly Hope is resembled to an Helmet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 19. Vide Beza annotat Psal 25. 1. 121. 1. y Rom. 5. 5 z Psal 27. 13. 14. * Heb. 6. 19. Sicut anchora iactata de naui non permittit cam circuÌ„ferri licet venticommoueant sed firmam facit ficet spes Chry. in Heb. hom 11 a Psal 23. 4. IIII. Point Hope necessary in foure respects 1 Time vncertaine d Mar. 13. 32. Act. 1. 7. e Mar. 13. 33. f Luke 12. 36 c. g Gen. 12. 7. h 21. 5. i Rom. 4. 18. k Luk. 2. 25 c. l Gen. 3. 15. m Luk. 2. 1. c. n Iude v. 14. o Reu. 6. 10. 11 Dei promissis credere debemus etiamsi multum temporis interfluat Chrys in Gen. hom 39. 2 Troubles many Exod. 5. 7. Å¿ Rom. 4. 18. t Heb. 10. 35. c. 3 Wicked scoffe u 2 Pet. 3. 4. * Psal 42. 10. x 3. 2. y 42. 11. 4 we weake a Psal 13. 1. b Psal 13. 5. c Rom. 4. 8. d Iob 13. 15. V. Point How hope is gotten See Treat 2. part 6. 17. c. 2. Hovv preserued 1. Faith in Gods promises vpholdeth hope 2 Experience vpholdeth Hope e Rom. 5. 4. f Psal 22. 4. 34. 6. 143. 5. g Iam. 5. 11. h Rom. 15. 4. i Rom. 5. 4. m Psal 106. 7. Oft meditate of the end of Hope Si vis sustinere laborem attende mercedem Aug. in Psal 36 o Iam. 5. 7. a Heb. 10. 35. 3. How hope is well vsed 1 Cast the anchor of hope on a sure ground a Matth. 5. 18. b Psal 119. 19. 2 Fast fixe it on that ground c Rom. 4. 18 c. 3. Ofâ— renew the hold d Isa 40. 31. VI. Point Satans wiles e Heb. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1. 4. f Ose 4. 1. 2 Thes 1. 8. c Mat. 5. 45. d Iude v. 5. e Tit. 2. 11. 12. f Mat. 26. 41. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. Driue away thy spirituall enemies b Iam. 4. 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. 5. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 13. e Gal. 5. 24. f Rom. 6. 6. g 1 Cor. 9. 27. i Mat. 4. 10. k 1 Cor. 9. 27. l Gal. 6. 14. Reason Magistrates must cut off the enemies of the church k Rom. 13. 4. l 2 Kin. 23. 20. The vse of the temporall sword an help to the spirituall 2 Ministers must resute error and reproue vice m 2 Cor. 10. 4 5 6. n Tit. 1. 9. 3 Priuate Christians must subdue their enemies 1. Point What is the Word of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 2 Tim. 3. 16. c Ephe. 1. 9. d 3. 10. e Rom. 1. 16. Not the letter but the sence is Gods word f Mar. 13. 32. g Ioh. 14. 28. â— h Phil. 2. 6. Vse Search out the sence of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Ioh. 5. 39. Singuli sermones syllabae apices puncta in diuinis scripturisplena sunt sensibus Hier. in Eph. 3. Vide Aug de doct Chr. l. 3. c. 24 25. c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Mat. 26. 26. Luk. 10. 30. c Agant orando quaerendo bene viuendo vt intelligant Aug. de Trin. l. 3. c. 17 2 Thes 2. 10. 11. II. Point How fitly Gods word is compared to a sword q 2 Sam. 23. 10 Å¿ Mat. 4. 4. t 7. u 10. a Mat. 12. 3 5. b 22 32 44. c Act. 7. 1. c. d 18. 28. Gladius dicitur sermo diuinus quia sicut gladius carnes praecidit sic sermo diuinus concupisâ—â—ntias carnales Chrys in Mat. hom 8. a 2 Pet. 1. 21. b 2 Cor. 10. 4. Heb. 4. 12. d 1 Pet. 3. 14. Phil. 1. 28 3. Point Foure graces needfull to vse the word aright 1 Knowledge Per scripturas solas potes plenam dei intelligere voluntatem Hier. ad Demet. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 13 i Ios 1 8 Psal 119. 97 2 Wisdome k 2 Pet. 3. 16. l 2 Sam. 1. 12. m 2 Cor. 2. 16. n Mat. 4. 4 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 10. 3 Faith q Rom. 1. 16. t Heb. 4. 2. Quod diuinarum scripturarum perspicua firmatur authoritate sine vlla dubitatio ne credendum est Aug. ep 1â— 2 4 Obedience a 1 Cor. 8. 2. b Iam. 1. 23 24 e Deuâ— 5. 32 d Iohn 13. 17 The benefit of well vsing the word Non nouimus clios libros ita destruentes superbiam ita desâ—ruentes inimicum c. Aug. Confes lib. 13. e 2 Tim. 3. 16 f Psal 119. 98 99 100. f Iob 11. 12. g Mal. 2. 7. h Psal 119. 50 i Psa 119. 105. k 9. l 50. m 24 n Pro. 1. 4. The word an excellent weapon They are enemies of Gods people who depriue them of the vse of the Word Who neglect the Word are enemies to their owne soule 1 Who reade it not or heare it not at all 2. Who seldom reade it 3 Who search it not 4 Who seeke not to be edified by it 5. Who neglect the preaching of it 6. Who vse it against the truth V. Point Satans wiâ—es to depriue vâ— of the Word a Gen. 3. â— 4. b 1. Pet. 3. 19 20. 1. Haue thy iudgement well informed in the authoritie of the Scriptures Perkins in Prophe cha 3. in cases of consci l. 2 c. 3. 2 Pray for the spirit of reuelation Ephe. 1. 19. 3 Giue no place to doubting Audiendi non sunt qui forte dicerent vnde scis illos libros vnius veri veracissimi dei Spiritu esse humano generi ministratos id ipsum enim maxime credendum erat c. Aug. Consci l. 6 c. 5. f Mat. 4. 10. Pighius Cusan in Epist ad Bohem. 2. 7. Gods word a sure rule g Psal 19. 7. 8 9. 119. 160. h Reuel 22. 18. 19. i Gal. 1. 8. k 2 Pet. 1. 19â— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Ioh. 5. 33. c. Haeretici carpunt eloquia scripturarum et quantum in se est maculant Hieron in Ezec. 34. m Psal 91. 11. Mat. 4. 6. a Gen. 6. 5. Cuncta cogitatio cordis intenta esset ad malum omni tempore b Luke 1. 28. Aue gratia plena c Mat. 26. 16. d Luke 22. 38. Bonifac. 8.
Desire after Christ before we beleeue ariseth from that sence we haue of the want of Christ but after we beleeue partly from the sweet taste we haue felt of him and partly from the want we still feele of him so as we can neuer be satisfied Hereby is the couetous mans true desire of mony manifested because he can neuer be filled but the more he hath the more he desireth An vnsatiable desire of Christ is a good couetousnesse The Apostle exhorteth to desire the sincere milke of the Word to grow thereby not once onely to taste of it If euer a man be satisfied with Christ and begin to loath him he neuer truely beleeued in him For first Christ is not like corporall meates which with abundance may cloy the stomach the more he is tasted the better and greater will our appetite be Secondly no man in this world can receiue such a measure as to be filled thereby If therefore a man desire Faith and fall away that seeming desire which he had neuer bred Faith in him §. 46. Of ioyning the effects with the causes of Faith in the tryall thereof IF vpon that fore-named illumination of the mind and disposition of the heart the Spirit of God hath drawne vs to accept of Christ Iesus tendred in the Gospel then hath Faith been kindly wrought and by this manner of breeding Faith a man may haue good euidence of the truth of it especially if he also finde that his Faith doth kindely worke and bring forth the proper fruits thereof For Faith is operatiue euen as fire Where fire is there will be heat the more fire the greater heat if but a little heate there is a small fire if no heate at all surely no fire I deny not but fire may be so couered ouer with ashes that the heat will not sensibly appeare but yet heate there is within so as if the ashes be remoued the heat will soon be felt so surely where true and sound Faith is there will be some holy heate some blessed fruits thereof it may for a time through the violence of some temptation be so smothered and suppressed as it cannot be discerned but when the temptation is ouer it will soone shew it selfe if not I dare boldly say there is no true liuing iustifying Faith but a meere dead Faith I haue my warrant from an holy Apostle so to say Iam. 2. 20 26. It is a working Faith which is the true iustifying Faith and this is the constant doctrine of our Church taught in our Vniuersities preached in pulpits published in print by all that treat of Faith That which our aduersaries obiect against the orthodoxall and comfortable doctrine of Iustification by Faith alone that we make iustifying Faith to be a naked dead Faith without all good workes is a meere cauill and a most malicious slander for though we teach that in the very act of iustification Faith onely hath his worke without workes yet we teach not that this Faith is destitute of all workes but that it is a Faith which purifieth the heart and worketh by loue Thus in regard of the office of Faith we teach as wee are taught by Saint Paul that a man is iustified by Faith without works and in regard of the quality of Faith we teach as wee are taught by Saint Iames that of workes a man is iustified tha◠is declared so to be and not of Faith onely Wherefor◠for the sound proofe of Faith we must haue also recourse to the fruits of it §. 47. Of the fruits of Faith IT were an infinite taske to reckon vp all the fruits of Faith For all the seurall and distinct branches of piety and charity if they be rightly performed are fruits of Faith Faith is the mother of all sanctifying graces for by it we are ingraffed into Christ and so liue the life of God Euery sanctifying grace therefore is an euident signe of Faith But that I may keepe my selfe within compasse I will draw the principal effects of Faith wherby it may be best proued vnto two heads First a quiet conscience Secondly a cleare conscience This hath respect to that benefit which we receiue by Faith That to the author thereof §. 48. Of a quiet conscience proceeding from Faith A Quiet conscience is that which excuseth a man before God so farre it is from accusing that it excuseth whence ariseth an admirable tranquility of minde which the Apostle calleth The peace of God which passeth all vnderstanding It is euident that Faith breedeth this for being iustified by Faith we haue peace toward God So soone as a sinner truely beleeueth he hath some peace of conscience the more his Faith increaseth and the stronger it groweth the more peace he hath in his soule From Faith then ariseth this peace and from nothing else For it cannot possibly come from any perfection in man Indeed Adams conscience in his integrity did excuse him before God because there was nothing in him blame-worthy but so could no mans since his fall for besides those palpable euill deeds whereunto euery mans conscience is priny whose conscience can excuse him in the best workes that euer he did Is not all our righteousnesse as filthy clouts this Dauid well knew when he thus prayed Enter not into iudgement c. but Faith assuring the conscience that We haue an aduocate with the Father Iesus Christ the Righteous that he is the propitiation for our sins purging our soules with his owne most precious blood pacifieth it so that where this peace of conscience is there must be a true iustifying Faith §. 49. Of the difference betwixt a quiet conscience and a not-troubling conscience Obiect THe conscience of many wicked men lyeth quiet and troubleth them not Answ Their conscience is improperly said to be quiet it is either a slumbring cōscience which though for a time it seeme to lie quiet yet when it is awaked roused vp it will rage and raue like a fierce cruel wilde beast as Iudas his conscience did or else which is worse a seared and dead conscience which will drowne men in perdition and destructiou before they be aware of it Such a seared conscience had the ancient Heretiques Now these two maine differences there are betwixt these not-troubling consciences and that quiet conscience First they onely accuse not this also excuseth Secondly they lie still onely for a time at the vttermost for the time of this life this is quiet for euer euen at the barre of Christs iudgement Seate §. 50. Of the difference betwixt conscience excusing and not-accusing 2 Obiect MAny wicked men in doing euill haue thought they ought to doe so yea that they did God good seruice therein their conscience therefore must needs excuse them Answ Nothing so for because they had no sure warrant out of Gods Word for that which they did their conscience could not excuse
them onely it accused them not and that by reason of the blindnesse of their iudgement It remaineth therefore to be a proper worke of Faith gounded on the Gospel the word of Truth to cause a quiet conscience §. 51. Of Security arising from a quiet conscience FRom this quiet conscience proceed two blessed fruits which are likewise effects of Faith sure tokens therof First an holy security of mind Secondly a spirituall ioy of heart For the first a beleeuer hauing in his conscience peace with God resteth secure for saluation and for all things that make thereunto so as with Dauid he may say I will both lay me downe in peace and sleepe c. This security is â—in regard of the issue not of the meanes For herein lyeth the difference betwixt the godly and worldly security to be secure and carelesse in vsing the meanes of saluation which God in wisedome hath appointed is a carnall sinfull security but to rest on God for a blessing on the meanes and to be secure for the euent is an admirable worke of Faith This is that casting of our care and burden on God and resting vpon him which the holy Ghost oft vrgeth they onely who by Faith haue receiued Christ and haue their consciences quieted through his blood can thus securely cast themselues vpon God well and fitly therefore said Iehoâ—aphat Beleeue in the Lord â—our God so shall ye be established §. 51. Of ioy arising from a quiet conscience FOr the second that spirituall ioy is an effect of Faith following vpon peace of conscience the Apostle sheweth for he ioyneth them together and saith Being iustified by Faith we haue peace toward God c. and reioyce It is noted of the Eunuch that after he beleeued and in testimony thereof was baptized he went away reioycing and of the Gaoler that he reioyced that he with all his houshold beleeued in God and of the faithfull Iewes that they beleeued and reioyced with ioy vnspeakeable and glorious This ioy ariseth from Faith in regard of that benefit which Faith bringeth with it which is no lesse then Christ himselfe and in and with him all things needfull vnto full and compleate happinesse so that we may wel conclude where true spirituall ioy is there is true iustifying Faith §. 52. Of the difference betwixt the ioy of the vpright and hypocrite Obiect MAny that haue no better then a temporary Faith haue great ioy wrought thereby in their hearts Answ Their ioy is no true sound solid ioy but a meere shadow and shew thereof which is euident both by the birth and also by the death of it The birth is too sudden to be sound that which suddenly sprouteth vp can haue no deep rooting Christ fitly compareth such ioy to corne sowen in stony ground The death of it is irreconerable it cleane drieth vp and vtterly vanisheth away which if it had substance it would neuer doe therefore the Scripture maketh it a property of an hypocrites ioy to be but for a moment as dew vanisheth away by the Sunne so may their ioy by persecution True spiritual ioy which ariseth from Faith is wrought by degrees for it followeth after a continuall affection namely sorrow they that mourne shall be comforted Mat. 5. 4. As sorrow is lessened by Faith so is ioy encreased but yet alwayes there remaineth a mixture of griefe and ioy because there still remaineth in man cause of mourning and reioycing namely the flesh and the spirit Yet this ioy is so fast rooted on a sure ground which is Christ apprehended by a true and liuely Faith that it continueth for euer and neuer vtterly vanisheth away It may be obscured by temptation as the shining of the Sunne by a cloude but as light can neuer be taken from the Sunne so ioy neuer vtterly seuered from Faith hee that can and will performe it hath said it Your ioy shall no man take away from you Such is the power of Faith which breedeth this ioy that the heate of afflictions cannot dry it vp but oft times it causeth it to grow and increase for we reioyce in tribulations The Apostles reioyced because they were counted worthy to suffer rebuke for Christs Name The Hebrewes suffered with ioy the spoiling of their goods This hath in all ages been verified in many Martyrs §. 53. Of Faith when the fruits of it appeare not Quest VVHat if a man cannot find in him these effects of Faith as peace of conscience security of minde ioy of heart hath he then no true Faith at all Answ I dare not so pronounce for true beleeuers may be much troubled in their minde fearefull of their estate full of griefe and mourning and seeme to be farre from those fore-named signes both in the beginning while Faith is as it were in the bud and also in the time of temptation as it were in winter time But yet there may be obserued in such persons an inward panting and breathing which are signes of life namely a groning greeuing that they want those fruits of Faith and an earnest desire of them Such weake ones are to haue recourse to the causes of their Faith and thereby to support themselues till the winter season be passed ouer and till it please the Lord to vouchsafe vnto them a pleasant spring wherein their Faith may send forth the fore-named fruits yet in the meane while let them obserue such fruits of Faith as vsually are in the weakest namely loue of God and Gods children desire and endeauour to please God and feare to offend him with the like which are branches of a cleare conscience §. 54. Of a cleere conscience proceeding from Faith BY a cleere conscience I meane a faithfull endeauor to approue our selues vnto God and that on the one side by doing that which is pleasing and acceptable vnto him and on the other by auoyding that which is offensiue to his excellent Maiesty greeueth his good Spirit This proceedeth from Faith and that in a double respect 1 Because Faith is the instrument wherby we draw all that vertue and grace from Christ our head which enableth vs to keepe a good conscience I liue saith the Apostle meaning a spiritual life By the Faith of the Son of God 2 Because it assureth vs of Gods loue and kindnesse to vs and thereby perswadeth and euen prouoketh vs in all good conscience to serue him the Apostle therefore who said I liue by the Faith of the Sonne of God addeth who loued me c. wherby he implieth that the loue of Christ made knowne to him moued him to liue that spirituall life for when a sinner once beleeueth that God hath indeed so loued him as to giue his onely begotten Sonne for him his heart is so affected as Dauids was thinking what to render vnto God but finding nothing to giue he seeketh what may