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
please God and setteth himselfe in way of thankefulnesse to doe that as faithfull Enoch who had this testimony that he pleased God being very fearefull to offend him as faithfull Ioseph who being tempted to doe euill said How shall I doe this and sinne against God This cleare conscience being a proper worke and fruit of Faith must needs be a sure note and euidence thereof which the Apostle implieth by ioyning them together They who indeed haue a good conscience haue a sweete sensible and powerfull proofe of the truth of their Faith I will therefore a little longer insist vpon this point and distinctly shew 1 What is the groud or fountaine of a cleare conscience 2 What the inseparable properties thereof are 3 What the extent of it is These points I will the rather note out because they are further euidences and proofes of Faith §. 55. Of loue arising from Faith THe ground-worke of a cleare conscience is loue for Faith giueth assurance of Gods loue a sence of Gods loue worketh loue to God as fire causeth heate so loue causeth loue We loue God because he loued vs first And this loue stirreth vs vp to endeauour to haue a cleare conscience before God I may not vnfitly resemble Faith loue and a cleare conscience to the sappe bud and fruit of a tree the tree is Christ the seuerall branches are particular Christians the sap which runneth thorow all the seuerall branches and is the very life of them is the Spirit that which receiueth and conueyeth the sappe into euery branch is Faith the budde which first sprouteth out is Loue the fruit which commeth out of that bud and manifesteth all the rest is that cleare conscience which now we speake of both fruite and budde spring out of the sappe yet the fruit commeth immediatly out of the bud so both loue and a cleare conscience come from Faith but a cleare conscience immediatly from loue Our loue to God is it which maketh vs carefull to please him fearefull to offend him Wherefore first make tryall of Faith by loue for marke what Christ said of the poore penitent sinner Many sinnes are forgiuen her for she loued much What was her loue the cause of the forgiuenesse of her sinnes No it was a fruit a signe a proofe thereof her sinnes being forgiuen and the pardon of them reuealed to her heart conscience she loued Christ and in testimony of her loue washed wiped and kissed his feete We loue God because we are first loued yea because the loue of God is first shed abroad in our hearts by the holy Ghost whereby we haue a sence of Gods loue to vs. Now because God who cannot be seene hath left vs a visible image of himselfe euen our brother whom he hath set in his owne steed therefore our loue to God moueth vs also to loue our brother and so endeauour to keep a cleare conscience before God and men Saint Iohn doth much presse the loue of our brother as an euident fruite and signe of our loue to God Among other notes of true Faith this especially is to be obserued as a tryall of the weakest Faith when other notes faile this may stand a poore Christian in great steed The Faith of many is so weake that it doth not pacifiâ— their conscience nor breed any ioy in them yet it worketh loue for aske one who is a weake yet a true Christian and findeth not in himselfe a quiet conscience spirituall ioy and such like euident testimonies whereof I haue before spoken which argues a strong Faith aske him if he loue God hee will not deny it but say Oh I loue God with all my heart If hee doe deny it further aske if he be not greeued for displeasing God if his desire and endeauor be not to please him or yet further aske if he loue not such as he is perswaded loue God Few that are indeed true Christians and not ouerwhelmed with some violent temptations will deny these Now these argue a loue to God in them which must needs proue that they haue Gods loue in some measure reuealed to them and that they beleeue God loueth them though sensibly they discerne it not §. 56. Of a pure heart arising from Faith 2 THe next thing which argueth a cleare conscience to be a fruit of Faith is an inseparable property thereof namely a pure heart These two doth the Apostle â—oyne and that together with Faith and loue â—ea hee â—placeth the testimony of a good conscience in simplicity â—and godly purenesse Now from Faith commeth purity of heart for Faith hath immediate respect to God alone who seeth not as man seeth but searcheth the heart and tryeth the reines in that respect causeth a man to walk before him in truth and with a perfect heart therefore is true Faith called vnfained faith so as hee that in truth dares say Iudge me O Lord for I haue walked in mine integrity hath a good euidence of Faith §. 57. Of keeping a good conscience in all things 3 THe last point is concerning the Extent of a cleare conscience which is without restraint and that in a double respect 1 Of the matter in all things 2 Of the continuance alwayes The generality of the matter hath reference to the rule of a good conscience which is his reuealed will to whom I desire to approue my self that is Gods word Because I desire to please God therefore whatsoeuer I know to be his will I endeauour to doe Thus did Dauid Ioseph Zacharie and Elizabeth Paul and many other testifie their good conscience to Gods word and therby gaue proofe of their true Faith This extent of a good conscience respecteth rather the integrity of the heart then the perfection of the work for perfection of the worke is a full and perfect fulfilling of all the commandements of God whereunto none can attaine in this world Integrity of heart is a true and equall endeauour to performe them all and that though they seeme neuer so contrary to our corrupt humor for herein lyeth a maine difference betwixt Faith vnfeined and hypocriticall The lusts of an hypocrite rule him preuaile ouer his Faith in such things as crosse not his lusts he can be content to obey but no further loath he is to try himselfe he endureth not that any other should try him But vnfeined Faith controuleth all naturall conceits and worldly desires it maketh both reason and will to yeeld to Gods word and will and so maketh a man ready to doe whatsoeuer hee knoweth to be Gods will yea it breedeth an holy iealousie of himselfe as Iob had of his children so as he is very carefull in examining his heart and wayes and willing that others should trie him yea desirous that God would sift him and discouer such hidden sinnes and corruptions as
His Propheticall Office to instruct and direct his Church in the way of Saluation In the name of this Our Lord Iesus Crhist must all the calues of our lippes all our praises be offered vp vnto God Let vs by him saith the Apostle speaking of Christ Iesus offer the sacrifice of praise This point was before handled in the generall doctrine of Prayer §. 63. Of the matter of Thanksgiuing 4 THe matter of thanksgiuing is very ample large limitted with no restraint but extended to al things So that whatsoeuer the Lord doth affordeth matter of praise to the Saints Oft is this generall particle all vsed in this point In all things giue thankes saith the Apostle in another place Forget not all his benefits saith Dauid Wee know that all things worke together for good to them that loue God If all things worke to our good is it not iust and meete that thankes should be giuen for all things That wee may somewhat more distinctly discerne the matter of thanksgiuing I will set downe in order some particular branches of this generall point The matter of Thankesgiuing may sundry wayes be distinguished 1 In regard of the nature or kinde of benefits They are Good things bestowed Euill things remoued 2 In regard of the quality of them They are Spirituall Temporall 3 In regard of the manner of bestowing them They are already giuen promised to be giuen 4 In regard of the persons vpon whom they are bestowed which are Our selues Others Vnder these generall heads there are many particular branches which I will in order declare §. 64. Of the spirituall blessings for which thankes is to be giuen SPirituall blessings are Bestowed here on Earth Reserued in Heauen In the ranke of the former kinde of spirituall blessings these particulars following must be accounted 1 The ground of them which is Election Together with which we are to reckon the cause thereof Gods free grace and rich mercy and also the fruit thereof certenty of saluation 2 The meritorious cause of them namely our Redemption vnder which wee must comprise the price of our redemption Christs blood and the speciall fruits thereof as Reconciliation Adoption Remission of sinnes imputation of righteousnesse c. 3 The meanes of applying the benefits of our election and redemption namely the effectuall operation of Gods Spirit vnder this head are comprised effectuall vocation regeneration sanctification and all those particular sanctifying graces which we find feele to be wrought in vs as Knowledge Faith Hope Loue Repentance Patience new Obedience c. together with the blessed fruits of them as peace of conscience ioy in the spirit holy security with the like Finally the meanes which the Spirit vseth to worke and encrease all these graces are to be remembred which are the Ministery of the Word Administration of the Sacraments and other holy Ordinances of God together with liberty of the Sabbaths of good and faithfull Ministers of publike Assemblies with the like Those eternall blessings which are in Heauen reserued for vs are such as Eye hath not seene nor eare heard nor haue entred into the heart of man We cannot in particular reckon them vp yet in the generall we must haue our hearts filled with an holy admiration of them and our mouthes with praise for them §. 65. Of the temporall blessings for which thankes is to be giuen TEmporall blessings for which thankes is to be giuen are such as concerne 1 Mankinde in generall as creation and preseruation of Man Gods prouidence ouer him and all the fruits and benefits of these 2 The whole Church thorowout the World the increase peace and prosperity of it particularly the Churches in that Land where we liue 3 Common-wealths and in particular that Common-wealth whereof we our selues are members and therein in good Magistrates good Lawes peace plenty c. 4 Families especially our owne and therein good Gouernours good seruants good parents good children a competency of goods to maintaine the state of it If God giue not onely sufficiency but also abundance more thankes is to be giuen 5 Our own persons in regard of them souÌ„dnes of mind health of body ability to performe the work of our calling Gods blessing on our labour and calling with the like §. 66. Ofgiuing thanks for remouing euils EVils remoued for which thankes is to bee giuen are Publike Priuate both these Spirituall Temporall Temporall publike euils arise from the enemies of the Church Common-wealth Thanks therfore is to be giuen when those enemies are either ouerthrown or conuerted or when their conspiracies are discouered we preserued from their mischieuous practises whether by warres inuasions treasons rebellions or priuie and secret plots with the like To this head may be referred deliuerance from plagues famines fires inundations c. Spirituall publike euils are common publike sinnes maintained by law or common practise Publike sinnes which vse to be in diuerse countries maintained by law are Idolatry Superstition Heresies Vsury Play-houses Brothel-houses c. Publike sinnes maintained in many places by common practise are Swearing Proâ—hanenesse Drunkennesse Vnclâ—anenesse Pride and brauery in apparrell c. When and where it pleaseth the Lord to afford aâ—ny meanes of reforming and restraining these publike sins then and there is matter of thanksgiuing afforded Spirituall priuate euils are either such particular sinnes wherunto our selues are most giuen or the causes of such sins as the temptations of Satan or euil lusts the vaine allurements of others or else a spirituall punishment of them as trouble of minde hardnes of heart a tormenting conscience a seared and sencelesse conscience c. They who are deliuered out of any of these snares must bee thankfull for that deliuerance Priuate temporll euils are such outward iudgements as God in anger inflicteth on men as punishments also of sinne such are penurie ignominie paine griefe sicknesse losse of goods losse of friends and other like crosses The remouing of these is matter of thanksgiuing §. 67. Of giuing thanks for crosses YEt are not outward temporall iudgements whether publike or priuate alwaies to be simply accounted euils but many times to bee reckoned and accounted in the number of Gods blessings For God oft inflicteth them on his children and that in loue for their good They are indeede grieuous and irksome to the flesh but many times profitable to the soule an heauie burthen they are but they bring forth a good precious fruit wherefore in regard of them we must wholy refer our selues to Gods will as Christ did in his bitter agonie If God bee pleased to preserue vs from them or being fallen vpon vs to remoue them we are to account this preseruation and deliuerance a blessing and fauor of the Lord and to be thankfull vnto God for it But otherwise if it please the Lord to lay any crosse vpon vs or when it lieth on
12 Of holding out 109 13 Of the issue of constancie 110 THE SECOND TREATISE Of the particular peeces of Armour THE FIRST PART The dutie of such as haue those peeces § 1 OF the coherence pag. 112 2 Of souldiers standing 113 3 Of Christian valour 114 4 Of keeping our ranke 114 5 Of watchfulnesse 116 6 Of perseuerance 116 THE SECOND PART The kinds of the peeces of armor prescribed § 1 OF the seuerall peeces of the Armour of God in generall pag. 117 2 Of defending our selues 117 3 Of resisting 119 4 Of standing at defiance 119 5 Of the sufficiencie of our Armour 120 THE THIRD PART Girdle of Truth § 1. OF diuers kinds of Truth pag. 121 2 What kind of truth is here meant 122 3 What kinde of Girdle is heere meant 124 4 Wherein a girdle is resembled to truth 125 5 Of getting truth 127 6 How triall of truth may be made 127 7 Directions for triall of truth in speech and action 129 8 Of buying truth 130 9 Motiues to buy truth 131 10 Meanes to get truth 132 11 Of keeping truth 134 12 How truth of doctrine is assaulted 134 13 How sinceritie is assaulted 135 14 Of the necessitie of truth in religion 136 15 Of the pretended danger in maintaining truth 137 16 Of the pretended trouble of the conscience which sinceritie is said to cause 138 17 Of the preteÌ„ded wearisomnes of sincerity 139 18 Of the preteÌ„ded iudgmeÌ„ts on the vpright 139 19 Of others opinion concerning a mans sinceritie 139 20 Pretended hindrances of plain-dealing 140 21 PreteÌ„ded incoÌ„ueniences of plain dealing 141 22 Of holding truth more stedfastly for opposition 141 THE FOVRTH PART Brest-plate of righteousnesse § 1. OF righteousnesse in generall pag. 143 2 Of the kindes of righteousnesse 144 3 Of that righteousnes which is here meant 145 4 Of reseÌ„bling righteousnes to a brest-plate 146 5 Of putting on the brest-plate of righteousnesse 147 6 Of the benefit of righteousnesse 148 7 Whether mas righteousâ—es be meritorious 149 8 Of the vse of righteousnesse 151 9 Of the issue of righteousnesse 153 10 Of the comfort of righteousnesse 155 11 Of all the parts of righteousnes vnited 156 12 Of the danger of deferring repentance 157 13 Of being ouer iust 158 14 A direction for the vse of righteousnesse 159 THE FIFT PART Shooes of the preparation of the Gospell of peace § 1. OF the grace heere meant pag. 160 2 Of the resemblance of patience to Shooes 163 3 Of the ground of patience 164 4 Of the Gospell 165 5 Of that peace which the Gospell causeth 166 6 Why it is called the Gospell of peace 167 7 Of the ground of true patience 168 8 Of the means wherby patieÌ„ce is wrought 170 9 Of the false grounds of patience 172 10 Of the maner of working true patience 173 11 Of the necessity of true patience 174 12 Of the troubles wherunto we are subiect 175 13 Of the authors of our troubles 177 14 Of the necessitie of patience 178 15 Of the benefit of patience 178 16 Of the perfect worke of patience 179 17 Of the kinds of crosses 180 18 Of too light regard of crosses 181 19 Of despising Gods corrections 183 20 Of fainting vnder the crosse 183 21 Directions to keepe men from despising the crosse 184 22 Directions to keepe men from fainting 185 23 Answere to Satans suggestion against the need of patience 186 24 Answere to Satans suggestion against the benefit of patience 187 25 Answere to Satans suggestion against Gods loue in correcting 189 26 Answere to Satans suggestion of the many troubles which Gods loue causeth 190 28 Of the nature of the Saints afflictions 192 29 Of Gods assisting his children in afflictioÌ„ 194 30 Of Gods deliuering his children out of all afflictions 194 THE SIXTH PART The Shield of Faith § 1. OF the Apostles manner of pressing the point of faith pag. 195 2 Of vrging matters of moment 196 3 Of giuing heed to weighty matters 196 4 The resolution of the text 197 5 Of the preheminence of faith aboue other graces 198 6 Of the pressing the doctrine of faith 199 7 Of the honor which faith doth vnto God 200 8 Of the good which faith brings vnto man 202 9 Of the high account which we ought to make of faith 205 10 Of the Papists cauill against faith 206 11 Of faith in generall 207 12 Of the kinds of faith 208 13 Of the titles giuen to true faith 210 14 Of the definition of iustifying faith 210 15 Of the resemblance betwixt faith and a shield 214 16 Of the meaning of the word Take 215 17 Of the Author of faith 216 18 OF the motiue and end why God worketh faith 217 19 Of the meanes of working faith 218 20 Of the Lawes worke towards faith 220 21 Of the Gospels worke in faith 221 22 Of griefe going before faith 22â— 23 Of desire going before faith 223 24 Of mans endeauour to get faith 223 25 Of Gods offering Christ 224 26 Of Gods power to make his offer good 225 27 Of Gods truth in making good his offer 226 28 Of Gods free offer 227 29 Of the riches of Gods mercy 227 29 Of the extent of Gods offer of Christ 228 30 That the offer of Christ is a sufficient ground to receiue Christ 230 31 That a mans vnworthinesse ought not to keep him from beleeuing 231 32 Of long waiting 232 33 Of mans sinne in not beleeuing 233 34 Of the hainousnesse of incredulitie 234 35 Of prouing faith 235 36 Whether faith may be knowne or noe 235 37 Whether ordinary persons may know they haue faith 236 38 Of the difference betwixt those who seeme to haue faith and those who indeed haue it 236 39 Whether faith and doubting may stand together 238 40 Of trying faith both by the causes and by the effects 238 41 Of that illuminatioÌ„ which causeth faith 239 42 That griefe goeth before faith 240 43 How grief which works faith is wrought 242 44 Of the effects which that griefe that causeth faith bringeth forth 243 45 Of that desire which causeth faith 243 46 Of ioyning the effects with the causes of faith in the triall thereof 245 47 Of the fruits of faith 247 48 Of a quiet coÌ„scieÌ„ce proceeding froÌ„ faith 247 49 Of the difference betwixt a quiet conscience and not-troubling conscience 248 50 Of the difference betwixt conscience excusing and not-accusing 248 51 Of security arising froÌ„ a quiet coÌ„science 249 51 Of ioy arising from a quiet conscience 250 52 Of the difference betwixt the ioy of the vpright and hypocrite 250 53 Of faith wheÌ„ the fruits of it appeare not 251 54 Of a clear coÌ„scieÌ„ce proceeding froÌ„ faith 252 55 Of loue arising from faith 253 56 Of a pure heaâ—â— arising from faith 255 57 Of keeping a good coÌ„science in al things 256 58 Of the continuance of a good câ—science 257 59 Of the issue of ouer-much holdnesse 258 60 Of losing faith 259 61
you haue aboue others remember that all Saints haue one Father all are of one body all are one in Christ therefore all account one another Brethren Let Magi strates Ministers and all of all sorts apply this Vse 2 As for such prophane persons who deride the Saints for giuing this title Brethren one to another doe they not thorow those Saints sides strike the Prophets the Apostles yea and Christ himselfe Note further the gentle and milde spirit of the Apostle Brethren is a title of kindnesse and loue My an attribute which addeth emphasis thereunto In other places he vseth other attributes which adde greater emphasis as My beloued brethren My brethren beloued and longed for So like wise other phrases which imply as great meekenesse and gentlenesse as My little children My beloued children c. It was not want of authority to command that made him thus gently exhort but rather an earnest desire that he had to perswade and euen prouoke them to doe that which was their bounden duty and tended to their good Marke how he dealeth with Philemon vers 9 10 20 by this meekenesse he insinuateth himselfe into them and sheweth that hee seeketh not himselfe and his owne good so much as them and their good Vse Learne Ministers Masters Parents and all Christians how to enforce your exhortations and perswasions euen with euidences of loue with all mildnesse and gentlenes The seruants of the Lord must not striue but bee gentle toward all men Thus shall you giue them a pleasant sauour and sweete rellish yea though the things whereunto yee exhort be vnpleasing to mens naturall taste and carnall appetite When ful some potions or bitter pills are sweetned with sugar they will the sooner be swallowed and better digested so exhottations seasoned with termes of mildnesse and gentlenesse Thus much for the manner of the Apostles direction §. 4. The need of Christian courage THe matter followeth the first part whereof is in these words Bee strong in the Lord and in the power of his might wherenote first what is required secondly how that which is required may be performed The thing required is to be strong the Apostle heere speaketh of an inward spirituall strength the strength of the inward and new man and his meaning is that wee should bee valorous and couragious in the performance of those Christian duties which we take in hand Christian valour and spirituall courage is a needfull grace Note with what varietie of phrase the Apostle doth exhort hereunto 1. Cor. 16. 13. Stand fast quit you like men be strong hereunto God perswadeth his seruant Ioshuah and Dauid his sonne Salomon Dauid had in him this holy valour and courage when hee went against Goliah and Paul when he was going to Ierusalem But most valorous and strong did Christ our Captaine shew himself when he was going vp to Ierusalem to suffer The Euangelist saith he stedfastly set his face he setled himselfe fully to go though it were to drink a most bitter cup he would not be drawne from it Because Peter labored to disswade him he sharpely rebuked him and called him Satan The reasons why this spirituall valour is so needfull are specially two First because of our owne indisposition timerousnes dulnesse and back wardnesse to all holy and good duties What Christian findeth not this by woefull experience in himselfe when he would pray heare Gods word partake of the Sacraments sanctifie the Sabbath or performe any other like Christian dutie there is I know not what fearefulnesse in him his flesh hangeth backe as a Beare when he is drawne to the stake This the holy Apostle found in himselfe so that for the rowsing vp of our own dulnesse we haue need of valour Secondly because of those many oppositions which we are like to meet withal We heard before how the flesh would hang back and so labour to hinder vs. The world wil like wise do what it can either by vaine inticements to seduce vs as it drew away Demas or else by reproach trouble and persecution to terrifie vs as those who forsooke Paul But aboue all the Diuell will be readie to resist vs as hee resisted Iehoshuah and to hinder vs as hee hindred Paul yea to buffet vs as hee buffeted the same Paul To omit other instances most liuely is this set foorth in our Head and Generall Christ Iesus So soone as hee was set apart to his publike Ministerie the Tempter came to him after he began to execute it Satan stirred vp the Rulers Priests Scribes Pharises and many other to hinder him yea he mooued Peter to disswade him and when Christ was about to offer vp himselfe a sacrifice then again came the Prince of this world to discourage him The like oppositions are all Christs members to looke for so as there is no hope no possibilitie of holding out and enduring to the end without this Christian valour and magnanimitie heere spoken of Vse 1 Iustly may they be taxed who either too timerously or too securely and careiesly enter into a Christian course and vndertake such Christian duties as are required at their hands Hence it commeth to passe that many duties are cleane omitted of them other intermitted and broken off before they are halfe done and as for those which are done so vntowardly are they done that little or no comfort can be found in doing of them Lamentable experience sheweth how small matters doe discourage many who know the right way and are oft in conscience moued to walke therein Such as want this Christian courage were better not giue vp their names to bee Christs Souldiers or professe that they intend to fight the Lords battailes for by their timerousnesse and cowardlinesse they discourage other Souldiers of the Lord and hearten the enemie The Lord would not suffer any that were fearefull and faint hearted to fight his battailes on earth against earthly enemies lest they made others faint like themselues Can wee thinke that he will entertaine faint hearted souldiers in his spirituall battailes against spirituall enemies in which combates his owne honor and his childrens saluation are so deepely ingaged As for the Enemie he is like a Wolfe if strongly he be resisted he will flie if timerously he be yeelded vnto he will more eagerly pursue and insult Vse 2 Indeauour we therefore to get vnto our selues an holy courage and spirituall valour shaking off our naturall fearefulnesse that in nothing we feare our aduersaries but as Christ our General did endure the crosse and despise the shame We that will be Christs souldiers must duely consider the aduice which our Lord giueth Luke 14 13. which is to obserue what kinde of enemies how many how mightie we are to encounter withall We shal hereafter heare how hard a battaile we are to vndertake how many mightie malicious subtill our
still with their armour looking for a fresh assault and for more conflicts §. 3. Of Christian valour 1 VVE must be of a valorous couragious mind against all our enemies standing stoutly against them and bidding defiance to them all euen as Dauid stood against Goliah How needfull this is in war against flesh and blood appeareth by Gods earnest vrging of it to Ioshuah But much more needfull it is in war against Spirits For they though bold enough yet are daunted with the stout standing of Christs souldiers but heartned with timorousnesse Besides the courage of some valourous souldiers addeth spirits to all their fellowes That we may with courage stand against our enemies obserue these and such like grounds of encouragement 1 That the Lord is with vs and will not faile vs. 2 That we fight in his name and power but our enemies in their owne 3 That out battell is most iust and we fight in a iust cause 4 That wee fight with enemies spoiled whose weapons are blunted whose power is limited 5 That we haue promise of victory and so are sure not to be ouercome §. 4. Of keeping our ranke 2. VVE must be careful to abide in the place where our Lord hath set vs. For this know that we haue a doubling calling one generall as we are Christians The other particular as we are distinguished in Church Common-wealth or Family Accordingly these two points are to be obserued 1 That we remaine stedfast in the true Church where the Lords banner is displaied that we retaine our profession and start not from it for gaine as Demas or persecution as they which forsooke Paul Stragling souldiers lose the succour of their Captaine and helpe of their fellow souldiers Such straglers from Christs armies are separatists heretikes time-seruers and all reuolters 2 That wee be conscionable and diligent in the seuerall functions of our particular callings as in the Common-wealth Kings Iudges Iustices all Magistrates all Subiects also all of any Office Trade c. In the Church Ministers other Church Officers and people In the Family Masters and Seruants Husbands and Wiues Parents and Children For this ende are particular duties prescribed to particular functions in Gods word Many weighty reasons there be to vrge this 1 God hath appointed to euery one his distinct place Now it was the commendation of Christ and of Moses that they were faithfull to him that appointed them 2 Euery one shall bee called to account for those duties which belong to his particular calling according to that which was said to the Steward Giue an account of thy stewardship Luke 16. 2. 3 The order wherein euery one is set is the very beautie of the Church and of the body of Christ as the seuerall places of seuerall members are the grace of a naturall body Yea this order is the strength of the Church as in an army in this respect the Apostle saith that the body of Christ is fitly ioined together and firmly compacted 4 The graces which God bestoweth on vs as faith loue obedience patience wisdome c are best exercised and manifested in our particular callings 5 In our proper distinct places wee haue the Lords promise of protection but not out of them Many iudgements hath God executed on busi bodies that entred vppon others places instance Corah and his conspiracy Absolom Vzziah c. Wherefore wee are to take good notice of our particular places and of the particular duties belonging vnto them and both pray and labour for skill and ability to performe them It is the wisdome of the prudent to vnderstand his way §. 5. Of watchfulnesse 3. VVEe must be warchfull and stand vpon our defence against our enemy hee as a thiefe will suddenly set vpon vs comming when we are not aware of him For the better performance of this duty we must take heed of such things as may breed in vs a spirituall slumbering and drowsinesse as are earthly delights and pleasures worldly cares c. They which will watch must be sober §. 6. Of perseuerance 4. VVE must perseuere and continue in well imploying the graces of Gods Spirit to our defence thus may we better stand in the spirituall combate then in our outward bodily fight for our bodies haue need to haue the armour put off for their ease and refreshing but our soules haue no such need The armour of God is not burdensome to the spirit Of this duty I spake more fully in the 12. § of the fourth part Thus much for the duties which this first word stand implieth THE SECOND PART The kinds of the peeces of Armour prescribed §. 1. Of the seuerall peeces of the Armour of God in generall THe next point is concerning the meanes or manner of standing in the words following hauing your loynes girt c. In the 14. 15. 16. and 17. verses there are sixe seuerall graces of the Spirit compared to sixe seuerall peeces of Armour which are especiall meanes to make vs stand fast They are these 1 Verity Compared to 1 a Girdle 2 Righteousnes 2 a Brestplate 3 Patience 3 Shooes 4 Faith 4 a Shield 5 Hope 5 an Helmet 6 Word of God 6 a Sword Out of this particular enumeration of these seuerall graces and peeces of Armour I will deliuer three or foure generall obseruations and then distinctly handle them one by one as they lye in order §. 2. Of defending our selues MOst of these seuerall peeces euen all of them but one are defensiue that one which is offensiue namely the word of God compared to a sword is also defensiue as well as the rest whereby it is intimated that Vse Wee that are Christians must rather seeke to defend our selues then annoy others This was represented in that combate which our Lord fought with the diuell For Christ was led aside of the Spirit into the wildernesse and being there the tempter came first vnto him and first set vpon him here we see that there was a necessity to moue Christ to fight and that in a double respect First in that he was brought into the lists Secōdly that being there he was assaulted In this fight Christ especially aimed to defend himselfe and to repel his aduersaries weapons Therfore all his answers are framed directly according to Satans obiections The like we may obserue in his conflicts with the instruments of Satan the Scribes Pharises Herodians c. as also in those conflicts which his Prophets Apostles and other Saints haue had with Satan and his instruments Hereby we see that we fight in a iust quarrell for what iuster cause can there be then for a man to defend himselfe and his owne right Obiect But defendants are oft in the greatest blame Answ True when they keepe men from their owne right and make them recouer it by force
of true Patience FRom that which hath beene deliuered of the Gospel of Peace that maine point which we haue in hand by necessary consequence followeth that the onely meanes of preparing our soules patiently to beare all crosses and constantly to goe through all troubles in our Christian course is a right knowledge of the glad tidings of our reconciliation with God It was this Gospel of Peace wherewith God encouraged Abraham to come out of his owne countrey and with a patient and prepared heart to passe ouer all these difficulties whereunto he should be brought This was that glad tidings which the Lord brought to Moses to Ioshua to Gedeon and many others for that very end I might instance this in many thousand examples and shew how the courage and patience of the Saints which hath beene admirable to the world hath beene grounded on this sure foundation the Gospel of Peace For the truth is that all the Prophets all the Apostles all the true Christian confessors and Martyrs in all ages who haue endured more then flesh and blood could possibly with patience beare haue had their feete shod that is their hearts armed and prepared with assurance of their reconciliation with God but hauing such a cloude of witnesses I will content my selfe with naming two or three Many and sundry were the troubles inward and outward by open enemies and deceitfull friends on Sea and land which Saint Paul went thorow and that with an inuincible courage and resolution the cause of all is euident to be that knowledge which he had of Gods loue to him and of his reconciliation with God On this ground of confidence he did after an holy manner insult ouer all aduerse power But Iob yet suffered much more and his patience was so admirable that the holy Ghost maketh choice of him aboue all other as a marke to behold and a patterne to follow What was the ground of his patience surely many of those diuine speeches which he vttered to his wife and friends euidently shew that the knowledge of his reconciliation with God was it which made him so confident and patient There is yet another who farre exceeded these and all other Saints both in suffering and patient bearing namely Christ the assurance of his Fathers loue was the ground of his patience as appeareth both by that profession which he made thereof a little before his suffering saying vnto his Father Thou louedst me before the foundation of the world and also by those titles which in his most bitter agony he gaue vnto God as in the Garden O my Father c. On the Crosse My God my God §. 8. Of the meanes whereby Patience is wrought THus we see the truth of this point sufficiently proued that the Gospel of Peace is the ground of Patience now further consider how it doth prepare the soule of man to endure This it doth by perswading mans mind and resoluing his heart of these two principles 1 That nothing shall hurt him 2 That all things shall turne to his good For the first most sure it is that nothing can make vs miserable but onely sinne Sinne is the very sting of all troubles aed crosses sinne is it which maketh them to be heauy burdens this maketh trouble of conscience to be intollerable death and the graue to be most terrible the diuell which hath the power of death to bee so horrible yea the Law of God and God himselfe to bee so full of dread and terrour Let sinne be remoued and our conscience assured thereof then may we then will we comfort our selues in all troubles for then shall we appeare before the Throne of God as before the mercy-seat of a gracious Father and take his Law as a direction to teach vs how to please him Then shall wee esteeme all crosses as corrections of the Lord for our profit yea as his physicke to purge out our corruptions as proofes of his graces in vs. Then will our conscience rest quiet and well contented then shall we thinke of death as of a gate to heauen and of the graue as of a sweet bed to rest in till the day of the consummation of our eternall blisse in body and soule yea then shall wee not need to feare the diuell because he can haue no power ouer vs much lesse hell and the torment thereof Therefore doth Dauid annexe blessednesse to remission of sin so that vpon this ground might Christ well say to the man sicke of the palsie Sonne be of good comfort This being so the Gospel of Peace which assureth vs of our reconciliation with God and of the remission of our sinne assureth vs also that nothing can hurt vs because the sting of euery thing which is sinne is pulled out If the forked tongue of an adder the poysonous teeth of a snake the sharpe sting of a waspe be pulled out what hurt can they doe For the second by the Gospel c We know that all things worke together for good vnto them that loue God For the Gospel assuring vs of reconciliation with God how can we but be assured that he tendereth vs as his children and with a fatherly affection seeketh our good in all things which by his good prouidence he bringeth vpon vs. The prosperity of those with whom God is reconciled is a blessing afflictions are for their good so is death and the graue yea I may truly say that the sins of those who are accepted of God do turn to their good not that sinne is any way good in it selfe being in it selfe the greatest euill that is or can be and the cause of all euill of punishment but that God through his infinite power and wisedome who can bring good out of euill â—s at first he caused light to shine out of darkenesse doth so order it like vnto a skilfull Apothecary who can so order and temper ranke poison as it shall proue very medicinable Quest What is that good can come from sinne Answ 1 In regard of God whose mercy and grace is manifested and magnified in forgiuing sinne for Where sinne abounded there did grace much more abound 2 In regard of sinners I meane repentant sinners for of their sinnes I speake it worketh in them godly sorrow a sorrow not to be repented of because of the excellent fruits thereof noted 2. Cor. 7. 10 11. It worketh also an high esteeme of Gods free grace and rich mercy a longing desire after Christs righteousnesse a diligent watchfulnes our our selues for the time to come a Christian readinesse to beare with the slips and infirmities of other with the like These are two such grounds of Patience as all the writings of all the men in the world cannot affoord the like It is the Gospel and the Gospel alone which hath made them knowne and not onely so but also instrumentally worketh faith in our hearts
loueth he chasteneth The ends which God aimeth at in correcting his children and the fruits which answerably issue from thence whereof we haue heard before euidently demonstrate that the troubles of the righteous are no fruits of Gods wrath but rather of his loue Yet a wonder it is to see how many are deceiued with this diabolicall suggestion and they not onely profane and wicked men but euen deare Saints of God while the crosse lieth vpon them as Dauid The reason is because at that time Sence worketh more then Faith Wherefore for the auoiding of this assault we must let faith haue the predominancy and highest rule in vs euen aboue reason and sence we must walke by faith and not by sight Faith resteth on Gods word and beleeueth what it saith though sence contradict it neuer so much Now the word of God affirming that God correcteth whom hee loueth if faith beare sway in vs it will perswade vs that in our greatest troubles God loueth vs and in loue bringeth those troubles vpon vs. Wherefore for the strengthening of our faith let vs oft meditate of the consolations of the Scripture §. 26. Answer to Satans suggestion of the many troubles which Gods loue causeth Suggest THe Diuell to shew that he careth not which way he preuaileth so he preuaile any way hath a contrary fetch Hee will grant indeed that God scourgeth euery sonne whom he loueth but with all addeth that the more God loueth any â—he more troubles he bringeth vpon them and therefore inferreth that the Gospell of peace is so farre from being a meanes to defend vs from trouble that it is the cause of much trouble and therefore the best way to be free from trouble is to bee without the Gospell of peace Thus was Dauid tempted yea thus were the Israelites hearts hardened against God in Iereâ—â—ahs time Answ It is false that the more God loueth any the more he scourgeth them For as Gods wisdome moueth him to correct his children so his loue moueth him to moderate his correction Besides the inference that therfore reconciliation with God is no good remedy against troubles is vnsound and absurd for assurance of our reconciliation with God sweetneth all troubles But for a more full answere to this suggestion note these foure points concerning the benefit of our peace with God in the case of afflictions 1 That it keepeth many iudgements from vs which fall vpon the wicked yea which otherwise would fall on vs. 2 That it alters the nature of all troubles which befall vs. 3. That by it wee are assisted and supported in all 4. That by reason thereof we shall be deliuered and freed from all These 4 coÌ„fortable points I wil distinctly proue because by them al the euil suggestioÌ„s of Satan may be answered 1 For the first obserue the threatnings in Gods word and ye shall find them made against such as hate God and are hated of him Reade the 26. chap. of Leuit. and the 28 of Deut. There Gods curses are denounced against the wicked but his blessings promised to the righteous reade the 91 Psal where Dauid expresly confirmeth this point and sheweth how they which trust vnder the shadow of the Almighty and so haue peace with him are deliuered from many troubles Note the Histories of the Iewes vnderidolatrous and wicked Kings and vnder religious and good Kings God being forsaken by them brought many calamities vpon them but being loued of these deliuered them from many which their enemies intended against them Yea when generall iudgements were brought vppon the Land God sent forth one to marke those whom hee loued that they might bee spared in the iudgement The reason is cleare for it is sinne which causeth the most grieuous iudgements Now the Gospell of peace being a meanes to mooue God to for giue vs the sinnes which wee haue committed and to moue vs to forsake our sinnes and to seeke to please him it must needs be a meanes to keepe vs from many iudgements which otherwise would fall vpon vs. Besides it keepeth vs from a reprobate sence whereunto the heathen were giuen and the Iewes after they had lost their peace with God from despaire whereunto Iudas fell and from hell fire which shall torment wicked men These of all are the most wofull iudgements and from these doth the Gospell of peace wholy free men Here note what an egregious point of folly it is to feare to please God for feare of troubles as if a man should feare to put on shooes left his shooes should cause stones to lie in his way yet many feare to be at peace with God because it maketh men to hate reuile reproach scorne wrong and persecute them not considering that Gods wrath is infinitely greater then mans Are they not like the fish that leapeth out of the warme water into the flaming fire Or rather like selfe-murtherers who to free themselues from some momentany anguish in this world cast themselues into hell torments which is endlesse and easelesse §. 28. Of the nature of the Saints affliction 2 FOr the second the afflictions which befall the righteous are called chastisements and corrections euen such as tender Parents lay vpon their deare children to shew that the nature of them is altered the sting is pulled out the curse is remoued so that although the originall ground of all afflictions was sinne and they first iâ—vengeance executed for sinne yet now inflicted on thâ— Saints they are not vindictâ—ue for reuenge but ratheâ— medicinable for Physicke for Christ hath paid the fulâ— price and ransome for all our sinnes he hath endured the full punishment for them and left nothing to be by way of expiation endured of vs. Obiect The Saints are punished for sinne as Dauid Answer True it is that God taketh occasion from sinne to punish his children but not in vengeance for the sinne committed which is past but for a warning to make them the more carefull and watchfull ouer themselues for the time to come And herein lieth a maine difference betwixt the punishment of a Iudge and a Father a Iudge respecteth the fact past if it be against the Law though the delinquent partie be neuer so penitent and though there bee neuer so great hope of his amendment yet hee denounceth the sentence of Law against the Malefactor but if a father be verily perswaded that his child will neuer commit the like trespasse againe which he hath committed assuredly hee would remit the punishment but when hee correcteth it is to preuent the like in the time to come God carrieth himselfe as a Iudge to the wicked but as a Father to the Saints his corrections are for their instruction not for their destruction As God aimeth at his childrens good and profit in correcting them so also hee giueth them a sweete taste of the good they receiue thereby which maketh them acknowledge as much
is a mother-grace which breedeth and bringeth forth other graces as the heart being quickned sendeth forth life into all the other parts That it is the first is euident for Christ is that fountaine in whom all fulnesse dwelleth Col. 1. 19. of whose fulnesse alâ— receiue Ioh. 1. 16. without whom we can doe nothing Ioh. 15. 5. Now it is Faith whereby wee touch Christ By Faith Christ dwelleth in our hearts Ephes 3. 17. The spirituall life which we liue we liue by Faith in the Sonne of God Gal. 2. 20. therefore till by Faith we be ingraffed into Christ no true sauing grace can be in a man Without Faith it is impossible to please God Heb. 11. 1. That also it is a mother grace is cleare for from Faith springeth repentance loue new obedience c. Repentance is a change of the heart as the notation of the Greeke word implyeth Now what is it that changeth the heart of a sinner Is it not the apprehension of Gods infinite loue and rich mercy a perswasion that a mans sinnes are pardoned The apprehension of Gods wrath and feare of hell fire may worke some sorrow for sinne committed yea also it may restraine a man from committing many sinnes at least for a time but that which altereth the naturall disposition of the heart which changeth and reformeth it is Faith in the remission of sinne By Faith God purifieth the hearts of men True Christian loue also is a reflection of Gods loue to man till a man feele Gods loue to warme his heart and to set it on fire he can loue neither God nor man He that loueth his brother aright must loue him in and for the Lord and so must loue God before but it is not possible for any to loue God except he beleeue that God loueth him Can a peece of yron giue heat and burne except it be first heated by the fire But our hearts are naturally more destitute of loue to God then any yron of heat they must therefore be set on fire by Gods loue and a sweet apprehension thereof before they can loue God We loue God because he loued vs first It is Faith which worketh by loue Thus I might further shew how all other sanctifying graces spring from Faith But what followeth from thence surely this that if any sanctifying and sauing grace be needfull then is Faith especially which is the Mother of all without it no grace at all no life at all for the iust shall liue by his Faith Hab. 2. 4. From faith commeth the spirituall life of a Christian in this world Gal. 2. 20. and eternall life in the world to come Ioh. 3. 16 c. Yea no benefit from Christ without Faith though Christ receiued the spirit without measure and it pleased the Father that in him should all fulnesse dwel yet to such as haue no faith he is as a deepe well out of which no water of life can be had But when a man hath faith what is the profit and benefit thereof Much euery way By faith Christ dwelleth in our hearts and so we are vnited to him By Faith wee liue by Faith we are reconciled iustified sanctified saued It were infinite to reckon vp all the benefits of Faith In regard of profit and benefit to ourselues it far surpasseth all other graces By other graces as loue mercy kindnesse wisedome and the like we may be profitable to others but Faith is it which draweth and bringeth in to our selues bodies and soules all the profit It is also a grace of admirable comfort this is it which bringeth peace of conscience That peace of God which passeth all vnderstanding this vpholdeth in all troubles and that many times aboue and against sence and reason All comfort without Faith is in vaine when all other comforts faile then may faith vphold vs. Thus faith vpheld Iob Dauid Iehosaphat When other graces and the testimony of our conscience faile Faith may support vs for the conscience hath respect to the man himselfe to his disposition and carriage which is subiect to many temptations and many alterations but Faith hath respect to GOD and his promises to Christ and his sacrifice which are props or rather rockes that neuer faile In this respect is Faith fitly compared to a shield for as a souldier who hath a good shield and is able well to vse it will not vtterly be discouraged but stand out in the battell though his head-peece bee crackt his brest-plate battered his girdle loose c So when verity righteousnesse patience and other like graces seeme to faile he that hath sound faith will not vtterly be quailed and confounded Faith being so excellent a grace as that whereby God is most honoured so necessary profitable and comfortable a grace as hath beene shewed what point of Christian Religion is rather to be made knowne is more to be pressed oftner to be inculcated about what can a Minister of Gods word better spend his time study and paines For Faith is the most proper and principall obiect of the Gospell which is therefore called The Word of Faith The preaching of Faith yea Faith it selfe §. 9. Of the high account which wee ought to make of Faith AS Ministers are most to preach this Doctrine so are people to learne it aboue all to be very well instructed in it that they may know what true faith is yea to examine themselues whether they haue in them this grace or no if not to enquire how it may be gotten how discerned and proued if they haue it to labour well to preserue increase and vse it for Faith is a capitall grace We must therefore in this respect learne wisdome of the Serpent who hath an especiall care of his head if hee be assaulted and cannot flie hee will couer his head with the rest of his body and suffer it to be strucken and wounded rather then his head Wee ought to bee the more carefull of this Head Vertue because Satan who well knoweth the worth of it seeketh most to assault it Is it not good wisdome to looke to that most of all which hee most of all siâ—teth Of these points I shall more distinctly speake afterwards This I thought good to premise by way of preparation vnto the discourse following taking occasion from the Apostles Preface aboue all §. 10. Of the Papists câ—uill against Faith IF any popishly minded shall thinke or say that so much preaching and learning of Faith is an hinderance to good workes and maketh men carelesse of all piety and charity I answer that if any be so minded they are blinded by the god of this world that the light of the glorious Gospell should not shine vnto them The truth is that no other doctrine can make men more conscionable in performing all duty to God and man then the doctrine of
faith From Faith proceed all good workes For it is faith in Gods loue which moueth a man to loue God againe and loue to God is it which moueth a man to loue his brother which is made after Gods Image and standeth in Gods roome and steed Now there can be no stronger motiue to stirre vp a man to any duty then loue A louing childe will much more seeke to please his father then a seruile bond-slaue and a louing friend will doe much more kindnesse for a friend then a stranger though he be hired thereunto He that indeed beleeueth that God so loued him as he spared not his onely begotten Sonne but gaue him a price of redemption that in his Sonne God hath vouchsafed to bee reconciled to him to giue him pardon of all his sinnes freedome from hell and damnation and to bestow on him all things pertaining to life and happinesse hee that is thus perswaded of GODS loue to him cannot but haue his hearten arged to doe what may be pleasing and acceptable to God no hope of reward no feare of reuenge can so prouoke a man to all good workes as loue which Faith worketh Besides whatsoeuer is performed without Faith and loue is no whit acceptable to God God accepteth a cup of cold water giuen in Faith and loue infinitly much more then thousands of rammes or ten thousand Riuers of Oyle giuen in way of presumptuous merit or else of slauish feare The obiection therefore of our aduersaries against the Doctrine of Faith is a meere cauill and slander They who take liberty thereby either to commit any euill or to omit any good turne the grace of our God into wantonâ—esse Iude 4. and peruert it to their owne destruction 2. Pet 3. 16. §. 11. Of Faith in generall THus much concerning the Transition The Exhortation followeth wherein we are first to consider the thing simply set downe and to shew what faith is Point 2 Faith in generall is a beleeuing of a thing to be true Our English word Faith seemeth to be taken from the Lattin fides which according to the notation thereof is as much as fiâ—t dictum be it so as is spoken The notation of the Greeke word implyeth as much so also of the â— Hebrew in which language one and the same word signifieth Truth Faith from whence is deriued that common Hebrew word which is vsually vttered at the end of our prayers Amen which signifieth an assent of the mind to that which is spoken as to truth §. 12. Of the kindes of Faith THis assent may be either to the word of the Creâ—â—â— or of the creature The faith of which now we speake hath reference to the Creator and his word and may in generall be defined a beleefe of the truth of God Faith thus taken is either common to al or proper to the elect That common faith is extraordinary or ordinary Extraordinary Faith is a beleefe that some extraordinary and miraculous thing shall fall out This is grounded either vpon some especiall promise or extraordinary reuelation made to the party in whom it is and it is giuen but at some speciall times to some speciall persons on some speciall occasions by it things to come may be foretold or other great workes done It is a gift of the Spirit but one of those which are giuen rather for the good of others then of that party which hath it so as it may bee in a wicked reprobate as in those who shall pleade it at Christs Iudgement Seate but in vaine This is that which commonly is called a Miraculoâ—â— Faith Ordinary Faith is either that which resteth onely in the minde of a man or else draweth the will also The former of these is that Faith whereby an assent is giuen to the truth of Gods word This is commonly called as historicall Faith because thereby credence is yeelded to the History of Gods word that is all things which are written in Gods word are beleeued to be true This may one doe which is not any whit the better affected 〈◊〉 Gods word either to loue God or feare him or trust in him the more for this faith For thus the very Diâ—elâ— are said to beleeue The latter kind of ordinary faith common to all sorts as well reprobate as elect is that faith whereby such an assent of the mind is giuen to the Gospell and to the gracious promises thereof as the heart is affected with them and reioyceth in them for a season This was in Simon Magus who in regard thereof yeelded to be baptized and in those Iewes who were willing for a season to reioyce in Iohns light This is commonly called a temporary Faith because it lasteth not for euer but cleane fadeth away and that for the most part while a man liueth here in this World especially if hee be brought to any triall Christ fitly compareth this faith to corne sowen in stony ground I deny not but that it may continue so long as a man liueth but then with his life it endeth without any fruite as smoake that cleane vanisheth away to nothing in which respect The hope of a wicked man is said to perish when he dieth This faith is also called an hypocriticall faith not because hee that hath it doth onely make an outward flourish in shew purposely to deceiue men for then could not the heart be affected nor the man reioyce therein but because it is not sound but appeareth both to the party himselfe and also to others to be better and sounder then indeed it is for there is a double hypocrisie one whereby men purposely seeke to deceiue others as the Pharises another whereby they deceiue themselues as Paul That former ariseth from vaine-glory couetousnesse and such by respects this latter from ignorance simplicity slothfulnesse carelesnesse security and the like which keepe men from trying that grace which appeareth to bee in â—hem whether it be sound or no. This faith is called hypocriticall in opposition to an attribute proper to true â—auing faith namely vnfained §. 13. Of the titles giuen to true Faith THe faith which is here meant by the Apostle is a farre more precious Faith then any of these it is proper to the Elect and by a propriety called The faith of Gods Elect for none but the Elect haue it and all the Elect haue it at one time or another when once they haue it they neuer vtterly or totally lose it but it continueth with them till it hath brought them to the purchased inheritance euen to the possession fruition of that which they beleeued at which time they shall haue no more need of it It is therefore called sauing Faith because it bringeth vs vnto saluation and iustifying Faith because it is that meanes or instrument which Gods Spirit worketh in vs whereby we apply vnto our selues Christ Iesus
Satan and our owne lusts as for a time he gaue Dauid ouer §. 62. Of the assurance of Faith THe ground of the latter extreame is that they feele the flesh in them they are very weake and prone to fall away and many in all times haue fallen away Answer These that are thus tempted must know that the cause of our assurance is not in our selues but in Christ our head as we lay hold of him so he fast holdeth vs for there is a double bond whereby we are knit vnto Christ one on Christs part the other on ours That is the Spirit of Christ Hereby wee know that wee dwell in him and he in vs because he hath giuen vs of his Spirit This is our Faith for Christ dwelleth in our hearts by Faith Now though our Faith should let goe her hold yet Christs Spirit wōld not let go his hold This ground of assurance the Scripture expresly declareth for saith Christ I know my sheepe I giue vnto them eternallife and they shall neuer perish now marke the reason There shall not any plucke them out of my hand My Father which gaue them me is greater then all and none is able to take them out of my Fathers hand Wherefore the Diuell and all his adherents can doe no more to put out the light of Faith and plucke vs from Christ then all Creatures on Earth can to extinguish the light of the Sunne For why The Sun from whence this light commeth is farre aboue all they cannot come at it So Christ on whom our Faith is founded is farre aboue all our enemies Christ must be plucked out of Heauen if true Faith vtterly fall away 2 Let the fore-named weake ones consider that as the flesh is in them to make them weake so also the power of Christs Spirit is in them to make them strong Though the spirit suffer the flesh sometimes to preuaile it is not because the flesh is stronger then the spirit or the spirit weaker then the flesh but because the Spirit in wisdome will haue vs see our weakenesse see in what need we stand of the power of God flie to God depend vpon him and at length the Spirit will preuaile and get full conquest 3 As for the fals of other wee know not what they were in truth §. 63. Of the grounds of Scripture for perseuerance TO be freed from this last temptation they which are subiect thereunto must seriously ponder those scriptures which set forth the certainty and perseuerance of Faith which are such as these He that beleeueth hath euerlasting life and shall not come into condemnation but is passed from death vnto life He that drinketh of the water that I shal giue him shall neuer thirst but the water that I shall giue him shal be in him a well of water springing vp into euerlasting life This is the victory that ouercommeth the World euen our Faith Hee that beleeueth on Christ shall not be confounded They that trust in the Lord shall be as Mount Zion which cannot be remoued but abideth for euer The grounds of this stability of Faith are in the Scripture noted to be these 1 The constancy of Gods loue mercy truth couenant calling gifts and the like which is set forth by these and such like promises as these be I haue loued thee with an euerlasting loue With euerlasting kindnesse will I haue mercy on thee My mercy shall not depart away from him The Lord hath sworne in truth hee will not turne from it I will make an euerlasting couenant with them The calling and gifts of God are without repentance 2 The perpetuall efficacy of Christs intercession manifested in one particular example which is to be applied to all his Elect for what he said to Peter I haue praied that they Faith faile not he performeth for all 3 The continuall assistance of the Holy Ghost in which respect it is said That hee shall abide with vs for euer and that hee which hath begunne a good worke will finish it If well we weigh and apply these and such like testimonies of Scripture though we worke out our saluation with feare and trembling yet shall we not be fearefull and doubtfull of the issue §. 64. Of preseruing and encreasing Faith AS a preseruatiue against those two poysonous potions and as a meanes to keepe vs in the right way from falling into any of the two extreames diligent care must bee vsed to preserue and encrease this precious gift of Faith for if Faith be kept aliue so as it may beare sway in vs it will keepe vs both from boasting and doubting Two especiall points there be which make to this purpose 1 A conscionable and constant vse of the meanes which God to this end hath appointed 2 Faithfull and hearty prayer for Gods blessing on those meanes The meanes are two First the ministery of Gods Word Secondly the administration of the Sacraments §. 65. Of vsing the word for increase of Faith VVEe haue heard before how Faith was bred by the word now the word is like to a kind natural mother which giueth sucke to the child which shee hath brought forth whereupon saith the Apostle As new borne babes desire the sincere milke of the word that yee may grow thereby He had said before That we were borne anew by the word of God Here hee sheweth that the Word hath a further vse namely to make vs grow For by the Word the promises of God which at first were made known vnto vs and whereby Faith was bred are againe and againe brought to our remembrance the tender and offer of them oft renewed so as thereby our Faith which otherwise might languish away thorow our own weakenesse and Satans temptations is not onely preserued but exceedingly quickened strengthened and increased Vse Our care therefore must be diligently to frequent the publike ministery of the Word for by it Christ is lift vp in the Church as the brasen Serpent was in the Wildernesse Yea also to reade and search the Scriptures in Families and with our selues alone We heard before that we must attend on the Word till we find Faith wrought in vs. Here we further learne neuer to giue ouer but so long as our Faith hath neede to be confirmed and increased which will be so long as we liue in this world to vse the Word Wee may not therefore thinke it sufficient that we haue had this benefit of the Word to beleeue we must labour for a further benefit to be established and confirmed thereby more and more in our most holy Faith §. 66. Of vsing the Sacraments for increase of Faith THe Sacraments are purposely added for this end to strengthen our Faith which they doe two wayes First they are Gods seales added vnto his word that by two immutable things Gods promise and Gods seale wherein it
placed in his steed to whom he hath committed the word of reconciliation let vs vse their helpe for the finding out of Gods promises and hauing knowledge of them oft meditate and thinke on them that so they may be the more firmely imprinted in our memories as in a good treasury and store house and the more ready to be brought forth for our vse like that good housholder which bringeth forth out of his treasure things both new and old As we vse our memories so shal we find them ready to help vs in time of need God therefore prescribed vnto his people diuers helpes for their memories §. 72. Of well applying Gods promises IN the second particular helpe which is wise and right application of Gods promises consisteth the greatest vse of Faith for which we haue need of the Spirit of wisedome and reuelation The promises of the Word are declarations of Gods fauour towards man and of his prouidence ouer him for his good for it pleased God as to take care of man and to prouide for him all things needfull so beforeâ— hand to make faithfull promises to him thereof to vphold him till the time of the accomplishment of them Now for the better application of them wee are to consider both the promises themselues and the persons to whom they are made In the promises three things are to be obserued First the matter contained in them Secondly the kinde or quality of them Thirdly the manner of propounding them The matter of Gods promises is either generall concerning supply of all good things and deliuerance from all euill or particular concerning the seuerall particular estates and needs of men §. 73. Of applying generall promises THat first promise which God made to man after his fall He shall breake thine head was a generall promise for by it is promise made of Christ Iesus and of that full redemption which Christ should make of man So that promise which God made to Abram In thy seed shall all the nations of the earth be blessed Heere is all happines in Christ promised to all the faithfull And that which the Apostle setteth downe All things shall worke together for the good of them that loue God c. And again All things are yours that is all things tend to your good and helpe forward your happinesse and saluation Many other like generall promises there be in the Scripture which are the rather to be remembred because they extend themselues to all estates to all conditions and to all kinde of distresses whatsoeuer so that if we cannot call to mind particular promises fit for our present estate we may vphold our selues with these generall promises For example when the diuell or any of that serpentine brood shall assault vs remember we that all that they can doe is but to nibble at our heeles he shall neuer be able to crush our head to destroy our soule yet his head shall be crushed he vtterly vanquished If we be in any misery remember we that blessednesse is promised vnto vs and blessed shall we be If any thing seeme to make against vs this is promised to be the issue that all shal turn to our good §. 74. Of applying particular promises PArticular promises fit for our particular estates and needs are added to the general because we are weake and subiect to slip and cannot well apply and rest vpon the generall promises These are very many I will endeauor to draw them to some distinct heads They concerne this life or the life to come Those for this life are of temporal or spirituall blessings For the life to come heauenly and glorious things are promised Promises of tempoâ—all things are to supply things needfull remoue things hurtfull For supply of things needfull it is said Nothing shall be wanting All things shall be ministred God shall fulfill all your necessitie c. Besides there are other particular promises fitted to our seuerall necessities to such as want meat drinke or apparell Christ hath said Bee not carefull for your life what ye shall eate or what ye shall drinke nor yet for your body what ye shall put on c. your heauenly Father knoweth that ye haue need of all these things They which desire to haue yet more particulars let them reade Leu. 26. 4 5. c. and Deat 28. 3 4. c. In the Scripture are further to be found particular promises for Orphans Widowes Captiues c. likewise for time of warre famine sicknesse c. If now we want any needfull thing the vse of Faith is to make vs rest vpon these and such like promises for if they be rightly beleeued they will make vs cast our care on God that careth for vs and moderate our immeasurable carking aftet them mouing vs patiently to waite for the accomplishment of our desire or contentedly to want what God denyeth For remouing things hurtfull and deliuering vs out of troubles God hath expresly said I will deliuer thee There shall none euill come vnto thee The Angels haâ—â— charge ouer thee to keepe thee in all thy wayes leâ—t thou dash thâ— foote c. Here then the vse of Faith is this that if we be in any trouble these and such like promises make vs rest quiet patiently expecting the issue that God will giue and thâ—â— without prefixing any time for He that beleeueth makeâ—â— not haste or prescribing any meanes to him as faithful Moses when he said Stand still and see the faluation of thâ— Lord c. For spirituall matters we haue many most comfortable promises as that God will be our God wee shall be his people we shall all know him he will forgiue our iniquities he will write his Law in our heart he will giue the Holy Ghost to them that desire him c. So there are many particular promises for particular graces as for Faith Hope Loue c. And for growth and increase in these The vse of Faith here is to vphold vs against our manifold defects infirmities and imperfections For first it giueth euidence to our soules that the graces wee haue are the gifts of God because God promiseth them Secondly it maketh vs rest on God for perfecting of that good worke which he hath so graciously begun I know whom I haue beleeued saith Saint Paul and I am perswaded that he is able to keep that which I haue committed to him c. For promises of heauenly things the Scripture is euerie where plentifull that the soule shall at the dissolution of the body goe immediately to Heauen that the body shall rise againe and be made like to the glorious body of Christ and we enioy euerlasting happinesse with the like The vse of Faith in regard of these is to vphold vs with the expectation of that heauenly happinesse which is promised yea though wee bee here
obtaine and what conditionally as all temporall things and such like as may make sometime to their aduantage and sometime to their damage These they pray for with a subiection of their owne wils to Gods as Christ vnto his Father Not as I will but as thou wilt and the Leaper to Christ If thou wilt thou canst make mee cleane and Dauid to God Behold here I am let him doe to mee as seemeth good in his eyes That which was obiected of Moses Samuel Noah Daniel Iob is but a meere supposition not a thing done besides it is said They should deliuer their owne soules so as their Prayers should not be without profit §. 22. Of the sixth motiue the efficacy of Prayer 3 SVch is the efficacy of Prayer as nothing can bee more powerfull for it preuaileth ouer all creatures whether reasonable or vnreasonable and of reasonable both visible as man and inuisible as Angels whether euill or good yea it preuaileth with the Creator himselfe 1 Daniel by Prayer stopped the mouthes of Lyons among whom he was cast 2 By Dauids Prayer was Achitophels wisdome turned into foolishnesse By Iaakobs Prayer was Esaus wrath allaied By Mordichaies Esthers Prayer was Hamans malice like Sauls sword turned into his own bowels By Hezekiahs Praier was the whole hoste of Senacherib ouerthrown One faithful maÌ„s prayer is more forcible theÌ„ the power of a whole army witnes the example of Moses who lift vp his hand while Israel fought against Amalek 3 By Prayer the Diuel when he hath gotten fastest hold and surest possession is cast out It is here in this Text laid downe as a meanes to subdue the forenamed principalities and powers 4 If Christ would haue prayed he might haue had more then twelue legions of good Angels to guard him At Elishahs Prayer a mountaine was full of horses and chariots of fire round about it Obiect If Prayer be thus powerfull with Angls it is good to pray vnto them Answ The Angels are prest onely to Gods seruice and alwayes behold his face when he sends they go and not when we call them Now our Prayer moueth God to send them and thus at our Prayer they come to guide vs. Vnreasonable creatures by Prayer are restrained from hurting vs and made seruiceable is it therefore reason that we should pray vnto them 5 By Prayer Iaakob had power ouer the Angel which was the Angell of the couenant Christ Iesus true God who therefore was called Israel because he preuailed with God Prayer so far preuaileth with God that it euen forceth a blessing from him whereupon we are saide â—o striue or wrestle in Prayer to God and * stayeth and holdeth him backe when he is going out in wrath and causeth him to repent and reuerse his sentence pronounced §. 23. In what respects men are said to preuaile with God by Prayer Obiect THis may seeme to impeach the immutability and omnipotency of God If man preuaile with him how is he almighty if he repent how is he vnchangeable Answ Those phrases of preuailing with God of holding him of his repenting and the like are spoken figuratiuely after the manner of men for our better vnderstanding Voluntarily God yeeldeth to all that he seemeth to be forced vnto yea he hath before-hand determined so to doe but as he appointeth the thing to be done so the meanes whereby it is done without the meanes nothing shall be done vpon a right vse of the meanes all things shall be effected now prayer being the meanes appointed by God of procuring blessing and auoyding iudgement Prayer may fitly be said in regard of that order which God hath voluntarily set downe to be of power with God §. 24. Of extraordinary effects of Prayer MAny admirable and extraordinary are the things which the Prayers of Gods faithfull children haue in all ages effected At Moses Prayer the red Sea was diuided asunder At Iosuahs Prayer the Sunne stayed his course At Hezekiahs Prayer it turned backward At Eliahs Prayer raine was stayed three yeeres and an halfe together infinite it were to reckon vp all particulars I wil bring to your remembrance onely one which among and aboue the rest is most remarkeable which is concerning Christs Prayer at his baptisme by the power wherof first the heauens were clouen Secondly the holy Ghost descended downe vpon him Thirdly the Father gaue an euident and audible testimony that Christ was his beloued Sonne whereby is declared that the Prayers of Gods children pierce the heauens make the holy Ghost to come into them and cause God to witnesse that they are his children though not so visibly and audibly yet as truely and effectually §. 25. Of the vse which we may make of efficacy of extraordinary Prayers Obiect THese are extraordinary examples of extraordinary persons who had an extraordinary spirit so as ordinary persons can looke for no such matters As for Christ he was the true naturall Sonne of God Answ 1 These things are recorded to shew the power and efficacy of Prayer To which purpose Saint Iames alledgeth that extraordinary example of the Prayer of Eliah And the argument will well follow from the greater to the lesse For if God heard his seruants in extraordinary matters will he not much more heare vs in such ordinary matters as we stand in need of and he hath promised to giue vs 2 Though Christ were the only begotten Son of God and the proper obiect of his loue yet in and thorow Christ God hath adopted vs to be his children and with that loue he beareth vnto Christ he loueth vs so as if we call vpon him in Christs name he will hearken vnto to vs as vnto his children and accept of our Prayers as if Christ had made them for he offereth them vp vnto his Father Thus we see that the prayer of a righteous man auaileth much §. 26. Of the seuenth motiue the honour of Praying 4 THere is no one thing wherein and whereby God doth more honour his seruants then by vouchsafing vnto them this high priuiledge and sauour to pray vnto him By prayer haue the Saints a free accesse vnto the glorious throne of Gods grace yea they haue a familiar acquaintance with him It is a great prerogatiue that God in his Word vouchsafeth to speake to man but not comparable to this that man should talke with God God by his Word speaketh to all euen to the wicked and rebellious but none but Saints by Prayer speake to him the Prayer of the wicked is no Prayer but meere lip-labour We know that it implyeth much more familiarity for an inferiour freely to speake to his superior then a superior to his inferior Esther though a Queene accounted it a great fauour that she was louingly and kindly accepted when she approached into the presence of a mortall Monarch Now
are not to be prayed against but we are to pray either to haue them remoued or else sanctified vnto vs. Spirituall punishments are slauery vnder Satan the World and the flesh a seared a dead conscience hardnesse of heart blindnesse of mind carnall security impenitency infidelity and such like These are fearefull euils and to be praied against as hell it selfe The Eternall punishment of sinne is such as cannot be expressed it is set forth by the most intollerable torments that bee as the gnawing of a worme that neuer dieth A lake of fire yea fire and brimstone c. This euill causeth an irrecouerable and perpetuall separation from God and maketh men to blaspheme the God of Heauen for their paines in which respect it is absolutely to be prayed against for as sinne maketh men most wretched so this punishment of sinne maketh men most accursed §. 36. Of praying for others For all Saints REspect must be had to others in our Prayers as well as to our selues for in the Lords Prayer such Petitions as respect the good of man are set downe in the plurall number Giue vs Forgiue vs Deliuer vs. Expresly the Apostle commandeth to Pray one for another This is to be done in regard of 1. God to whom prayer is made 2. Our selues who make it 3. Those for whom it is made 1 In that wee call vpon God for others as well as for our selues we acknowledge him to be not onely our own Father but also the common Father of others in which respect Christ hath taught vs to say Our Father yea thus wee acknowledge God to be that onely fountaine from whence both our selues and others also receiue all needfull blessings So as this maketh much to the honour of God 2 Hereby wee performe a duty of loue one of the most principall duties that be This Christ plainly sheweth where he maketh it a branch of loue for hauing said Loue your enemies he addeth Pray for them Now loue is a due debt which wee owe to our brother by performing this great duty of loue we pay a great part of our debt Thus we see that it is a matter both of charity and of iustice they which neglect it sinne 3 There is no one thing wherein and whereby wee can be more beneficiall and doe more good to any then in and by Prayer Wee heard that Prayer is profitable vnto all things it extendeth to the good both of body and soule of the temporall and eternall estate of others as well as of our selues §. 37. Of those who pray not for others Vse 1. MOst worthy of much blame are they who are neuer moued to pray but in their owne needs and distresses of these 1 Some will take no notice of others necessities The Church of the Iewes in her captiuity complained of such saying Haue ye no regard all ye that passe by this way If themselues be well in their owne conceits they thinke all other should be well 2 Some though they take notice yet are no whit moued to any compassion as the Priest and Leuite which came and looked on the man that lay wounded and halfe dead in the high way but hauing no compassion passed by on the other side Such were those of whom the Prophet complained saying No man is sorry for the affliction of Ioseph 3 Some though they be moued yet performe not this dutie because they thinke it to be an idle friuolous thing nothing auaileable or profitable such were they whom Iob bringeth in thus speaking What profit should we haue if we should pray vnto the Almighty The first sort of these bewray too much selfe-loue The second sort discouer too great sencelesnesse and plaine in humanity The third manifest too much distrust in God and plaine atheisme All of them as they violate that excellent Christian duty of loue which seeketh not her owne things onely but desireth and seeketh the good of others also so they straiten impaire the rich treasure and large ocean of Gods goodnesse and mercy which extendeth it selfe to all of all sorts Vse 2. For our parts if faith in God and loue to our brethren abound in vs they will make vs diligent in obseruing the needs of others they wil worke in vs a fellow-feeling and moue euen the bowels of compassion in vs and so prouoke vs to commend our brethrens distresses to him whom wee know to bee able to succour them What made the friends of the palsie man so diligent in bringing him to Christ or what made the woman of Canaan and the father of the lunaticke childe such importunate suters to Christ for their children was it not their faith in Christ and their loue to those parties where this duty is neglected there is want both of faith and of loue §. 38. Of the Persons for whom wee must pray THus wee haue heard that Prayer is to be made for others We will further shew more distinctly First who those other be which are to be praied for Secondly in what order others are to be praied for Thirdly what things are to be asked for in prayer for others The first point I will first handle negatiuely and declare who are not to be prayed for And then affirmatiuely and declare who are to be prayed for In generall they are not to be prayed for whom wee know our prayers cannot helpe These are 1 All such as are dead 2 They which sinne against the Holy Ghost 3 They concerning whom God hath giuen an expresse charge to the contrary §. 39. Of praying for the dead COncerning the dead note what Dauid saith Why should I now fast that which was said to â—airus who sought helpe of Christ for his child Thy daughter is dead why diseasest thou the master any further had been to purpose if Christ had not extraordinarily and miraculously raised her from the dead But such miracles cannot now be expected therefore the dead are to be let alone for throughout the whole Scripture there is not one title which sauoreth of any such matter but rather against it We reade in the Law of many sacrifices appointed for all sorts of people in all kind of distresses but of none for the dead So also of many prayers prescribed for the liuing both in the Old and New Testament but of none in either for the dead The Apostle where of purpose he setteth himselfe to direct Christians how to carry themselues toward the dead and how to comfort themselues in regard of their deceased friends hath not aword of Prayer for them Though these be negatiue arguments yet are they not lightly to be reiected for they plainly shew that prayer for the dead is a new-found doctrine an article inuented since the Prophets and Apostles times without warrant of the Word now the spirit warneth that none
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
turne their hearts can answer We beseech thee to heare vs good Lord but from the heart to pray for them euen when they wrong vs or while their iniuries are fresh in our memories as Christ and Stephen did is a rare matter so rare as few attaine vnto it witnesse that pronenesse which is in the best if not openly to curse and vse fearefull imprecations as the worser sort doe yet inwardly to wish and imagine many euils against them This desire of reuenge being one of the lusts of the flesh we must labour to maintaine a contrary lust of the spirit which is to loue our enemies and pray for them for The spirit lusteth against the flesh If we be led by the spirit we shal not fulfill the lusts of the flesh 2 If it be a breach of loue not to pray for our enemies how great a fault is it to refuse or forget to pray for those who neuer hurt vs because they are strangers vnknowne and as men thinke they no whit beholding vnto them Is this for Gods sake Christs sake conscience sake and loue sake without respect of persons to performe this duty If such knew the benefit of Prayer they would bee glad to pertake of the benefit of their prayers who neuer knew them Is it not then good reason that strangers whom they neuer knew should al 's pertake of the benefit of their Prayers 3 If to forget strangers be such a fault how monstrous inhumane and vnnaturall a thing is it to negle◠this maine duty of loue wherein we may doe so much good and not performe it for those to whom wee are bound by particular and peculiar bonds not onely some kinsfolke afarre off countrey-men fellow-citizens townes-men parishioners neighbours friends and such like but many which are very neere of blood of one and the same family bedfellowes with the like neuer pray one for another Not husbands and wiues parents and children brothers and sisters with the like many Parents other wise prouident for their children faile in this maine point whereby it commeth to passe that their prouidence faileth of the issue desired and expected The Apostle saith If there be any that prouideth not for his owne he denyeth the faith and is worse then an Infidel What is he then that prayeth not for his owne shall not Diues rise vp in iudgement against such who being in hell prayed that Lazarus might goe to his fathers house and to his brethren to testifie vnto them lest they also should come into that place of torment 4 The very heathen could say that a mans countrey is to be preferred before his family publike persons before priuate yet many who professe themselues Christians are very vnmindfull of the Church and Common-wealth where they liue neuer calling vpon God for Ministers and Magistrates May we not well thinke that this is one cause why there are so few good why such corruptions in both assuredly if God were faithfully earnestly instantly called vpon we should haue more store of better 5 In the last place what may we thinke of those who pray not for the Saints all of whom aboue al other ought to be prayed for can the loue of God be in such But then what of such as are so farre from praying for any of them as they curse them wish all euill against them in this respect because they are Saints and vpright in heart there be husbands that curse such wiues parents such children maisters such seruants Magistrates such subiects Ministers such people and so on the other side wiues such husbands children such parents c. So also brothers such brothers kinsmen such kinsmen neighbours such neighbours c. Well may wee thinke that they who thus hate whom God loueth and curse whom God blesseth are neither loued of God nor shall receiue blessing from him vnlesse they thorowly repent The Apostle saith pray for all Saints among Saints excluding none at all they curse all Saints euen those that are by outward bonds neerest knit vnto them This their bitter spite against Saints whom otherwise they could loue if they wee not Saints argueth that they haue no part or fellowship in the body of Christ nor in other priuiledges of the Saints §. 53 Of the things which we are to pray for in the behalfe of others FOr the things which wee are to aske in praier for others in generall they are whatsoeuer we may aske for our selues for proofe whereof obserue the forme of the Lords praier in euery petition where we aske any thing for our selues we include others we aske bread for others giue vs our daily bread so likewise forgiuenesse of sinnes freedome from temptation and deliuerance from euill Here therefore I might runne ouer againe al those particular points which were before deliuered concerning good things whether temporall spirituall or eternall to be praied for and euill things whether euill of fault or euill of punishment to be prayed against and apply them to prayers made for others but that heedeth not onely here obserue this generall rule that according to the needes of others are prayers to be made for them 1 If they be not called pray that they may be conuerted no doubt but Christs prayer on the crosse was the cause that so many Iewes after his death were conuerted The like may be said of Steuens praier 2 If they be called pray that they may be established and grow in grace as Saint Paul did 3 If they haue sinned pray that their sinnes may be forgiuen 4 If they be sicke pray that they may be raised 5 If they be wrongfully imprisoned that they may be deliuered and so according to other needs §. 54. This Gods will not knowne is no sufficient cause to hinder praier for others Obiect THus may wee crosse Gods determined purpose by praying for those things which God doth not purpose to grant as to pray for a mans life when his time of departure is come Answ 1. The same might be obiected against praier for our selues and then what praier should be made 2 Gods reuealed will is the rule and ground of our praiers we are not to search into his secret counsell but whatsoeuer we find warranted in the word to pray for 3 In all praiers for others we must pray with limitation and subiection to Gods will there is nothing for which we can pray so absolutely in the behalfe of others as in our owne behalfe for we cannot know the estate of others so well as of our selues §. 55. Of imprecations against ones selfe THe fourth and last branch of Prayer is Expostulation or Imprecation against others which is a kind of Prayer whereby iudgement and vengeance is desired In handling this point I will shew 1 What the persons be against whom imprecations may be made 2 In what respect they may be made For the persons No man may pray against
thinke any thing as of our selues Our sufficiency is of God who hath made vs able Ministers Note what Christ saith to his Apostles Without me ye can doe nothing Great were the paines which Saint Paul tooke in the execution of his Ministery Hee laboured more abundantly then all the rest whereby is manifested that hee had a great ability thereunto yet he saith It is not I but the grace of God which is with me In this respect he saith more indefinitely of all Ministers That neither he which planteth is any thing nor he which watereth I shewed before that the worke of the Ministery is a diuine worke and that Ministers are but men Now what is man to that which is diuine Is not this a strong motiue to incite all to pray for their Ministers Without Gods assistance and blessing they are nothing Yet through God they are mighty Vse 2 Let not such as haue some ability hereunto be insolent therein no though they haue gifts eminent aboue others For who maketh thee to differ from another and what hast thou that thou didst not receiue Now if thou didst receiue it why dost thou glory as if thou hadst not receiued it Let such as are insolent take heed that God take not away their ability from them God hath so dealt with many §. 155. Of praying for ability in Ministers ALL the particulars here set downe for which the Apostle would haue the Ephesians pray in his behalfe may be drawne to these two heads Ability and liberty to exercise his ministery Hence ariseth a double instruction one for Ministers the other for People That which Ministers ought most of all to seeke for is that they may well performe the worke of their Ministery 2 This also is it which people ought to beg of God for their Ministers Obserue the seuerall places wherein the Apostles desire people to pray for them and ye shall find this to be the matter of their requests When the Apostles were assembled to pray together thus they prayed O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word For Ministers their Ministeriall function is that particular worke which God hath appointed to them their proper Talent whereof they are to giue a particular account vnto the great shepheard of the sheepe and the meanes whereby they may best manifest their loue to Christ For People the Office of Ministers was appointed to gather them together till they all meete in the vnity of faith and knowledge of the Sonne of God vnto a perfect man In a word Ministers by well performing their ministerial function doe most good both to themselues and their people Marke what Saint Paul saith to Timothy In doing this thou shalt both saue thy selfe and them that heare thee How contrary are the desires of many Ministers to Pauls Vse 1 If God should appeare to them as he did to Salomon and say Aske what I shall giue thee I am afraid that too few would desire ability to doe their worke but rather some great liuings others places of dignity others applause and praise of people with the like For these are the things which men hunt after But are people otherwise minded doe they desire that their Ministers should be able faithfull and painefull Surely very few in comparison of the multitude who rather desire such as are quiet men content with any thing friendly and familiar with them not inquisitiue into them nor examining what knowledge faith repentance and such like graces they haue not busie in prying into their faults but rather winking at them suffering euery one to follow their owne delights with the like which are profitable neither to people nor Minister For by such remisnesse and negligence People die in their iniquity and their blood shall be required at the Ministers hand Vse 2 Let such as respect Gods glory the edification of his Church or saluation of their owne soules here learne what to pray for in their Ministers behalfe and if they haue Ministers endowed with such gifts blesse God for them For what we are to pray for we must also be thankfull for when it is bestowed as the Apostle implieth saying Labour by prayer for vs that for the gift bestowed vpon vs for many thankes may be giuen by may persons for vs. Yea let them most esteeme and account of such Ministers Hauing them in singular loue for their works sake Not like the common sort who best esteeme good fellowes and boone companions as they speake such were those Israelites of whom the Prophet thus speaketh If a man prophesie of wine and strong drinke hee shall euen be the Prophet of this people §. 156. Of Vtterance what is here meant thereby NOw come we more distinctly to handle the particular points here laid downe The first is vtterance The word translated vtterance vsually signifieth speech It is taken either passiuely for that which is spoken and vttered or actiuely for the very vttering of that which is couceiued In the former respect speech and vtterance is giuen when God ministreth vnto his seruants matter to speake according to that which Christ saith to his Disciples It shall be giuen you what you shall speake In the latter respect it hath reference both to the speakers inability and so implieth an ability and faculty well to vtter that which he is to speake and also to the opposition which by others is made against him and so it signifieth leaue and liberty to speake I take the middlemost o◠these significations to bee especially meant which i◠an ability and faculty to vtter that which is to be spoken yet so as the other two may not simply be excluded for fit matter to be vttered and a good faculty to vtter it may not be seuered abundance of good matter without ability to vtter it is without profit it cannot edifie another Ability to speake well without good and sound matter is meere vanity it can but tickle the eare Againe if a Minister haue both these and want liberty his knowledge and gift of vtterance are but as candles put vnder bushels §. 157. Of a Ministers ability to vtter what hee conceiueth HEre then I collect that It is needfull for a Minister as to haue matter worthy to be vttered so also a faculty well to vtter it He must be apt to teach It should seeme that Moses felt the want of this when he said I am not eloquent but slow of speech and of a slow tongue And Ieremiah when he said I cannot speake Therefore the Lord gaue them vtterance The matter which a Minister conceiueth is onely profitable to himselfe the vtterance of it is that which profiteth others for faith commeth by hearing Little regard haue they to the good of Gods Church who spend all their dayes in the Vniuersity or in some
for their vnworthy walking therin make themselues accessary to this great and grieuous sinne of blasphemie and accordingly shall bee iudged with the iudgement of blasphemers §. 8. Of Gods mercy in forgiuing blasphemy THough blasphemy bee so heinous a sinne as hath beene declared yet Christ here expresly saith that Blasphemy shall be forgiuen so as from hence we may gather that Blasphemers are not vtterly excluded from all hope of pardon Instance Saint Paul who thus saith of himselfe I was a blasphemer but I obtained mercy Thus the Lord sheweth that the saluation of man is as deare and tender vnto him as his owne name the piercing and striking thorow of his own name doth not prouoke him to cast the blasphemer into hel but his pitty rather moueth him to offer pardon that so the blasphemer beholding Gods goodnesse striuing with his wretchednesse may be ashamed of the foulenesse of sinne and brought to repentance for it Haue we not iust cause in this respect to wonder and say O the depth of the riches of the mercy of God! Hearken to this ô ye blasphemers of the name of God though the great flying Booke of Gods curse be gone forth against you yet may it be called in againe Note for this purpose what Saint Paul saith of Gods mercy to him who had beene in former times a blasphemer For this cause I obtained mercy that in me first Iesus Christ might shew forth all long suffering for a patterne to them which should hereafter beleeue in him to life euerlasting Cease therefore to blaspheme any more Lay hold of this Gospell this glad tidings of reconciliation and be moued thereby to seeke how you may best honour his name whom in former times you haue blasphemed And let all of vs herein shew our selues children of our Heauenly Father in bearing with such as haue sought our disgrace This is an hard lesson to learne for man accounts his name more deare the his life and had rather his head or heart should be stricken thorow then his name and honour Hence is it that the least reproach and disgrace causeth the greatest reuenge that can be thought of But this humour ariseth from corrupt nature Christ commandeth to blesse them that curse vs which precept the Apostles put in practise for of himselfe and of others saith Saint Paul Being defamed we intreat §. 9. Of the principall Obiect of Gods mercy Man AS the riches of Gods mercy is in generall commended by forgiuing all manner of sinne euen blasphemie so in particular it is commended vnto Man by making him the peculiar obiect of this mercy of God for to man doth Christ in speciall appropriate it saying All manner of sinne shall be forgiuen vnto MEN as Saint Matthew records it To the SONS OF MEN as Saint Marke sets it downe From whence we may gather that MAN is the most principall obiect of Gods mercy This instance of forgiuing sinne goeth beyond all other that can be giuen to commend the mercy of God especially if we consider what was done to effect this To discharge man of that debt whereunto hee stood bound through sinne vnto the iustice of God the Sonne of God must come downe from Heauen and become a son of man and in mans roome and steed he made sinne offering himselfe vp a sacrifice to satisfie Gods iustice for mans sinne And that man might be made partaker of that which Christ did in this kind Sonnes of men must be vnited to the Sonnne of God by the Spirit of God that as by the former vnion God and man became one person so by this latter vnion the sonnes of men and the Son of God might make one body which is Christ No creature but Man doth partake of Gods mercy in this kinde vnsensible and vnreasonable creatures are not subiect to sin nor yet to the eternall punishment of sinne because they haue no immortall soules The good Angels neuer sinned and in that respect had no need to taste of this kind of mercy whereupon when an Angell brought the newes of Christs birth he saith in the second person To you is borne a Sauiour but when the Prophet a sonne of man foretold thereof he saith in the first person To vs a child is borne To vs a Sonne is giuen The euill Angels that had as much need thereof as sonnes of men are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day This mercy is not vouchsafed vnto them in regard whereof it is said that Christ tooke not on him the nature of Angels but he tooke on him the seede of Abraham In this respect we may with an holy admiration cry out and say What is man that thou art mindfull of him and the sonne of man that thou visitest him The reason why God should thus respect man aboue all other creatures cannot be fetched out of man Man hath his being from god as well as other creatures in his nature there is no such excellency as for it he should be preferred before all others for he was made of the dust and in his substance much inferiour to the Angels neither can there be any merit or desert in his actions for in his best estate hee could doe no more then what of duty hee was bound vnto But when God afforded him this great mercy whereof we now speake he was dead in sin a slaue of Satan an enemy of God It was therefore Gods good pleasure that made him thus to make choice of man to make him the most principall obiect of his mercy and in this respect the Apostle vseth a word which signifieth a proper and peculiar loue to man How doth this checke the sonnes of men for their vngratefulnesse against God whereas this proper and peculiar loue of God to man should prouoke him to exceede all other creatures in setting forth the honour and glory of God who hath so respected him Man for the most part dishonoureth God more then all other creatures except the infernall spirits who wholy and onely set themselues to dishonour and blaspheme the name of that great God who reserueth them in euerlasting chaines For if wee looke into the highest Heauens there we shall see the heauenly Spirits stand before the Throne of God ready to receiue and execute any charge that he shall giue them yea there we shall heare them singing continually praise vnto the Lord and reioycing when God is any way glorified in Heauen or in earth Doe any of the sonnes of men so farre exceede the Angels in glorifying God as Gods mercy hath more abounded to vs then to them What we shall doe in Heauen I know not but how farre short the best of vs on earth doe come of them none can be ignorant Descend we therefore a little lower into the next heauens where wee may behold the Sunne Moone Starres and whole hoast of those
man 590 How sinne is said to bee committed against the Sonne of man 591 SOVLDIERS Christians are Souldiers 16. 17 No easie thing to be a Christian Souldier 294 Speech needfull for Ministers 517 Spirit of God see Ghost The Diuell a Spirit 79 Spirits very terrible 81 The Spirit of Spirits terrible to Diuels 83 Strength of God 9 Supplication an end of fasting 459 Sword of Spirit 313 The temporall Sword an helpe to the spirituall 315 T TEares in prayer 442 Tempt not God 342 Thankesgiuing what it is 399 Thankes due onely to God 400 Thankes to be offered vp in the mediation of Christ 401 Thankes to be giuen for all things 402 For spirituall temporall and eternall blessings 403 For remouing euils 405 For aduersity and for euils 406. 414 More matter of Thankesgiuing then of petition 409 How blinde who see no matter of Thankesgiuing 415 Thankes to be giuen alwayes 480 Directions for Thankesgiuing 418 TONGVE A strange Tongue vnlawfull in Gods worship 434 TRIALS Many Trials and troubles to be passed ouer 107 175. 303 Prepare against Trials troubles 106 Troubles fall not out without God 177 TRVTH Foure kindes of Truth 121 Truth of opinion heart speech action 122 Truth as salt 123 Truth as a girdle 124 Truth an ornament and strength 125. c. Triall of Truth 127 How to get and buy Truth 130. 132 The excellency and necessity of Truth 131. c. Sell not Truth 134 Satans wyles against Truth 134. c. God protects defenders of Truth 137 Truth keepeth from despaire 138 Truth is easie and sweete 139 Truth the best meanes of gaine 140 Most men little regard Truth 142 God is True and will performe his word 226 V VEritie see Truth Vigils Night vigils of Papists 489 Vnanimity and vniformity in publique prayer 433 Vngratefulnesse of Man 586 Vngratefulnesse of man drieth not vp the spring of Gods goodnesse 593 Voice The Ministers voice must be audible 433 And intelligible 434 Vowes an helpe to prayer 464 Direction for making Vowes 466 Vowes publike and priuate 467 Vtterance needfull for Ministers 517 Saint Paul had excellent Vtterance yet prayed for it 518 W WArre The Christian war a fierce warre 49 Warfare Our life a warfare 17 Watchfulnesse caused by danger 45 Watchfulnesse an helpe to prayer 488 What it is to Watch vnto prayer 488. c. Directions for Watchfulnesse 494 Wicked men Satans vassals 76 Diuels extreamely Wicked 84 Wickednesse a diabolicall qualitie 85 Will. Papists attribute too much to mans Will 30 Wisdome needfull to apply the VVord 322. c. The Spirit of Wisdome to bee prayed for 563 WORD VVhat is the Word of God 316 Knowledge of it necessary 321. 337 The sence of the Word to be searched out 317 Meanes to finde out the sence of it ibid. The Word as a sword 319 A sword of the Spirit 320 A sharpe sword 332 Foure graces needfull to vse the Word aright 321 The benefit of wel-vsing the Word 324 The Word profitable to all things 325. 326 How many wayes the Word is neglected 326 They are enemies of Gods people who depriue them of the Word ibid. The Word perspicuous 333. 336 The Word fit for the simplest 336 In what respects the Word is difficult 333. c. No fault in the Word if men profit not by it 339 How to be resolued of the authoritie of the Word 328 No doubt to bee made of Gods Word 329 Cods Word a sure rule 330 Satans wyles against the Word 328 The VVord peruerted by Heretikes 331 The Word a meanes to beget faith 218 The Word a meanes to encrease faith 264 Gods Word to bee deliuered as Gods Word 541. 561 World The Diuell ruleth ouer the World 75. 76 y YEeld not to Satan 63. 103 FINIS 1 Sam. 2. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. 16. Mat. 25. 23. 2 Tim. 4. 8. 2 Cor. 8. 12. Mar. 16. 15. Vox audita perit littera scripta manet Bonum quo communius eo melius Aliquid novus adâ—cit Author 1 Pet. 5. 8. Church-court in Black-friers London December 31. 1618. Church-court in Black-friers London December 31. 1618. a Chap. 1 2 3. b Chap. 4 5 6. c From Chap. 4 vers 1. to Chap. 5. ver 22. d From Chap. 5. vers 22. to Chap. 6. v. 10. The suns The Resolution c Put on the whole Armor of God f That yee may be able to stand c. g Vers 14 15 16 17. h 1 Sam. 17. 39 i Vers 18. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 1. The necessary of this Direction k Hebr. 21. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 2. The Apostles humilitie a Chap 4. v. 28 b Vers 5. 8. c Rom. 12. 16. d Mat. 23. 7 c. Reason e Mal. 2. 10. Ephes 4. 6. f 1 Cor. 12. 12. g Gal. 3. 28. Account all Brethren h Heb. 2. 11 14. i Matth. 11. 29 k Prou. 3. 34. l 1 Pet. 5. 5. This title brother not to be â—corned Obser 3. The Apostles mildnesse m 1 Cor. 15. 58. n Phil. 4. 1. o Gal. 4. 19. p 1 Cor. 4. 1â— Inforce exhor tations with euidence of loue f 2 Tim. 2. 24. Simil. Doct. 1. Spirituall valour needfull g Ios 1. 6. 7. h 1 Chr. 18. 10. i 1 Sam. 17. 45 k Acts 21. 13. l Luke 9. 51. m Mat. 16. 23. Reason 1. n Rom. 7. 18. 〈◊〉 c. Reason 2. a Zach. 3. 1. b 1 Thes 2. 18. c 2. Cor. 12. 7. d Matth. 4. 1. e Mat. 16. 22. f John 14. 30. Timerousnes taxed g Deut 21. 8. Judges 7. 3. a Iames 4. 7. b Phil. 1. 28. c Heb. 12. 2. d On verse 12. e Prou. 30. 30. f Prou. 28. 1. Obiect Answere Doct. 2. Our strength is in the Lord. a 2 Cor. 3. 5. b Iohn 15. 5. c Psal 18. 1 2. d Phil. 4. 13. e Col. 1. 11. Reasons 2. Cor. 12. 9. Renounce all confidence in the selfe a Psal 10. 3. b Prou. 27. 7. Rest on a sure ground c 1 Sam. 17. 45 d Rom. 8. 37. It is vaine to trust in ones selfe e 1 Sam. 17. 8. f Isa 36. 37 g 2 Sam. 14. 14 h Mat. 26. 35. a Iames 4. 6. Or in any other creature b Isa 30. 2 3. c Ezec. 29. 6. 7 Gregory 7. surnamed Heldebrand a very brand of hâ—â— a Necromancer a bloodie tyrant Boniface 7. 8. cruell oppressors and sacrilegious robbers Alexander 6. compaâ—â—ed with the diuelâ— to bee Pope an incestuous vnâ—aciable adulterer d Ier. 14. 3. a Chap. 1. vers 19. Doct. 3. Gods power is a most mightie power b â—Chap 1. â— 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason Gods mighty power a prop to faith a 1 Pet. 1. 13. b 2 Chr. 20. 12. 2 Chron. 20. 12. a 2. King 6. 15. b Psal 78. 19 20. c 2 Cor. 12. 9. d 1 Sam. 14. 6. 2 Chr. 34. 11. e Iudges 7. 2 c. f 2 King 6. 17. g Chap. 1.
Since their times we reade onely of one who by the Church hath been adiudged to haue committed that sinne which was Iulian called the Apostate §. 43. Of not praying for those who are apparantly reiected 3 FOr those of whom God hath giuen an expresse charge to the contrary and who are expresly and apparently reiected of God if any pray doe they not thwart and gaine-say the reuealed will of God we reade not that Samuel prayed for Saul after the Lord expresly forbade him Had Ieremiah prayed for the people after the Lord said to him Thou shalt not pray for this people neither lift vp cry or prayer for them neither intreat me for I will not heare thee he had transgressed §. 44. Of iudging the sinne against the Holy Ghost THough these two last restraints be expresly mentioned in the Scripture yet we must take heed how we iudge any either to haue committed that sin vnto death or to be reiected of God for the one there is need of an extraordinary spirit for the other of extraordinary reuelation from God Quest What if any shall professe themselues to bee such Answ That is no good ground for vs to iudge them to be such and to cease to pray for them For many weak ones in temptation will iudge themselues to haue sinned against the Holy Ghost and to be reiected of God and thereupon neither pray for themselues nor suffer others to pray for them These persons commonly haue in them great griefe of heart for that wretched estate wherein they conceiue themselues to be or if their heart be hardned they are greeued for that hardnesse they haue a longing desire to be out of that estate yea they haue a secret loue of God and zeale of his glory though they feele it not for they cannot endure to heare any blaspheme Gods holy Name and truth Now these are euident signes that they neuer fell into that vnpardonable sinne against the Holy Ghost The best aduice which is first to be giuen vnto such persons is to perswade them that they are more vnfit to iudge of their spirituall estate then a man deepely possessed with melancholly of his bodily health and that the iudgement of so weighty and intricate a matter as the sinne against the Holy Ghost is to be referred to the iudgement and censure of the Church and not of any one particular man except he had an extraordinary spirit But howsoeuer they like sencelesse patients seeke their owne ruine yet let vs like good physitions and faithfull friends be the more tender ouer them and afford them the best helpe we can both by wise counsell and feruent Prayer Thus much touching the negatiue who are not to be prayed for §. 45. Of the persons who are to be prayed for THe affirmatiue who are to be prayed for is very generall For except those before excepted all of all sorts are to be prayed for Indeed the Apostle in this Text nameth none but Saints yet simply he excludeth not all other but rather more forcibly vrgeth this duty for the Saints as if he had said whomsoeuer ye forget forget not any of the Saints let them especially aboue all be remembred In effect so much is here implyed as is expressed Gal. 6. 10. Let vs doe good vnto all men especially vnto them who are of the houshold of Faith If this place excluded all but Saints and implyed that none but they should be prayed for it would thwart and contradict many other places of Scripture which shall be declared when we proue that such as are not of the Church may be prayed for Wherefore because the two later sort who sinne against the Holy Ghost and who are reiected of God are not by ordinary spirits discerned I may for an ordinary direction say All men liuing on earth are to be praied for So much the Apostle himself expresly auoucheth For in direct termes he exhorteth that Praiers be made for almen All I say whether they be in the Church or out of it called or not called friends or foes publike or priuate persons rich or poore yong or old male or female bond or free of what estate or condition soeuer I will giue particular proofes of these particulars when I declare in what order they are to be prayed for In the meane while note these generall grounds and reasons 1 All are made after the same image of God that we are all are of the same mould all our owne flesh all our neighbours and therefore as other duties of loue so this which is the most common and generall duty of all is to be performed for all 2 Besides for ought we know all may belong to the election of God and so haue a right to the priuiledges of Gods elect Obiect Sure it is that euery one is not elected there alwayes haue been stil are and euer shal be a mixture of reprobats with the elect for this world is Gods field wherin are tares as wel as wheat a sea wherein are bad things as wel as good Yea sure it is that the greater sort are reprobates for few are chosen narrow is the way that leadeth to life and few there bee that finde it but broad is the way that leadeth to destruction and many there be which goe in thereat Answ Though this be most true yet can wee not say of any particular man that he belongeth not to Gods election If he be not now called he may hereafter Though he be now a wolfe he may become a lambe as Paul did Wherefore to resolue this point distinctly al men ioyntly together may not be prayed for because all belong not to Gods election Yet all men seuerally except before excepted may and must be prayed for So as there is not any one excepted There is not any Countrey any sort or condition of people any one man of whom we can say he is not to be prayed for Obiect The Pope of Rome is Antichrist and Antichrist is branded to bee that man of sinne which is a sonne of perdition Answ Wee may not conceiue any particular man to be Antichrist but rather that seate and State where the Pope sitteth or that Hierarchy the head whereof the Pope is or the succession of Popes one after another The ground of prayer is the iudgement of charity and not of certenty Now charity hopeth all things It hopeth that they which are out of Christs fold may in time bee called into it that very persecutors of the Gospell may proue professors of the same I doubt not but vpon this ground and in the forenamed respect that clause in our publike Leiturgy That it may please thee to haue mercy on all men is vsed §. 46. Of the order of praying for others FOr the order of praying for others prayer being one of the most proper and principall effects of loue followeth the order of