§. 192. Of the things for which Men may suffer with comfort Quest VVHat may bee the cause of that persecution which causeth blessednesse Answ In generall Righteousnesse and that either in abstaining from euill or in performing of our bounden duty Ioseph suffered imprisonment for refusing to commit folly with his Mistresse Moses chose rather to suffer affliction with the people of God then to enioy the pleasures of sinnes On the other side Daniel was cast into the Lyons den for praying vnto God And Christ was persecuted for doing workes of mercy More particularly the Gospell which is here set downe The Apostles were persecuted for preaching the Gospell Others for beleeuing the Gospell Now because the Gospell is the Doctrine of Christ they which suffer for preaching or professing it are said to suffer for Christs sake and for the name of Christ they which renounce it are said to denie Christ Iesus Vse 1 They which looke to haue true comfort in their suffering must especially looke vnto the cause and thorowly examine it whether it be indeede of that kinde that by Gods Word we may warrantably yea and ought necessarily to suffer for Saint Peter implieth that there be many causes for which many doe suffer wherein hee would not haue Christians to suffer Let none of you saith he suffer as a murtherer or as a thiefe or as a busie body in other mens matters Note how he maketh not onely open notorious sinnes but also medling with other bodies matters to be an vnwarrantable and vniust ground of suffering This therefore is to be obserued not onely against traytors murtherers theeues adulterers idolators and such like but also against Separatists Schismatikes and all such contentious spirits as by raising troubles in the Church bring trouble vpon their owne pates Vse 2 If the cause be iust and good with courage stand vnto it let not reuiling and disgraceful speeches let not losse of goods losse of friends imprisonment banishment racke strapadoe sword halter fire or any thing else make thee start from thy Sauiour to denie him But for thy comfort and encouragement looke to the end If we suffer we shall also raigne with Christ §. 193. Of the Worlds vile handling of Christs Ambassadours THe fourth point noted is the connexion of the Apostles function and condition together though hee were an Ambassadour yet was he chained and though he were chained yet performed he his function for he saith I doe my Ambassage in a chaine Hence arise two points to be noted The first that The Ambassadors of the King of Heauen are more hardly dealt withall then the Ambassadors of mortall Kings We see by experience that all sorts of Ambassadours are kindly vsed The most sauge and barbarous people that be will not wrong an Ambassador It is against the law of Nations to imprison an Ambassador Though Ambassadors be free in deliuering their message and though their message be distastfull yet at least they are let goe free if not rewarded But Christs Ambassadors haue in all ages beene very hardly dealt withall This was it whereof Christ complained against Ierusalem saying O Ierusalem Ierusalem which killest the Prophets and stonest them which are sent vnto thee And whereof Saint Stephen also complained saying Which of the Prophets haue not your Fathers persecuted c. Obiect They are not in all places and at all times so dealt withall Answ When and where it pleaseth God to raise vp Christian Magistrates who loue the Gospell and defend the Gospell then and there the Ambassadors thereof are kept from publike persecution but yet the greater sort of people will priuately scorne them and wrong them And though there be alwayes some who knowing and beleeling the excellency necessity and benefit of their function highly account of them euen as of the Angels of God yet those some are but few in comparison of the many which oppose against them All that are of the world will doe what they can against them And that in regard of their message and of their Master §. 194. Of the causes why Christs Ambassadors are hardly vsed 1 THeir message is as contrary to the disposition of the world as can be This is darkenesse That is light Darkenesse cannot endure light nothing can be so much against the haire as we speake against the heart of a carnall man as the Gospell it pierceth to the quicke and so maketh him to fret fume rage and raue against it and the messenger thereof For the world hath a peace of it owne wherein it is fast lulled asleepe when it is rowsed vp by any messengers of the Gospell like a Beare or a Lyon it bestirreth it selfe against him that disturbeth it and forgetteth all modesty and humanity If it were a Father that brought this light of the Gospell to a carnall son the sonne would hate and persecute the father for it so the father the sonne and one friend another hence it is that Christ Iesus the Author of this Gospell is said to set a man at variance against his father and the daughter against her mother c. which is not said to note out the proper end of Christs comming but to shew what followeth vpon the sending of the light of the Gospell to carnall men by reason of their wicked and obdurate hearts 2 Their Master is indeed a great King but his kingdome is not of this world if it were his seruants would surely fight Now because he causeth none to rise vp in armes to execute speedy reuenge but suffereth the wicked till the great day of reckoning the world feareth him not nor careth to abuse his Ambassadors Vse 1 How great is the blindnesse wilfulnesse wretchednesse malitiousnesse vngratefulnesse of the world Vse 2 How are Ministers to prepare themselues against al the hard dealing that may be let them not looke for such respect at the worlds hands as earthly Ambassadors find if they find such they haue cause to suspect themselues It is to be feared that they seek too much to please the world If they haue not the resolution which this Apostle had they may be as loath to deliuer their ambassage as Ionah was §. 195. Of Ministers vsing their libertie THe other point is that Ministers must take and vse what libertie they can haue Saint Paul went as farre as his chaine would let him In his chaine hee preached So likewise in prison hee preached Thus did Christ and his Apostles though they were persecuted continue to preach when they could not in one place they went to another There is a necessitie laid vpon the Ambassadors of God and woe to them if they preach not the Gospell when they may But if notwithstanding some restraint they doe what lawfully they may and possibly they can as they manifest thereby a great zeale of Gods glory in
himselfe according to his present estate AGaine the Apostle implieth that A Minister in bonds must haue respect to his present condition accordingly to carry himselfe as he may not by his timorousnesse betray Gods truth so neither by his indiscreete and ouer-great boldnesse indanger the same This doth Christ imply vnder that generall precept Be wise as serpents and innocent as doues Doue-like innocency will keepe vs from all fraudulent dealing so as wee shall not deceiue our Master and abuse that trust which hee putteth in vs. Serpent-like wisdome will make vs preuent many mischeefes which otherwise through rashnes we might fall into Such wisdome vsed the Counsell at Ierusalem when they did forbeare to bee too violent against all the rites of Moses Law because of the multitude of Iewes which beleeued and permitted Abstinence from blood and from that which was strangled yea it may be probably collected that Saint Paul while he continued by the space of two years disputing in the schoole of Tyranus which was at Ephesus preached not particularly against Diana though in generall hee perswaded the people that They are no Gods which are made with hands and also perswaded the things which concerne the kingdome of God For certainly there would haue beene many tumults raised against him the Church as through the malice of Demetrius a siluer-smith there was afterwards if by name he had inueighed against Diana That thus we may when we are in our enemies power speake as wee ought to speake we are to pray for the spirit of wisdome that wee may discerne things that differ and that wee may rightly iudge of all circumstances as are Time Place and Persons with the like and accordingly behaue our selues That promise which Christ made to his Disciples saying When they deliuer you vp it shall bee giuen you in that houre what yee shall speake for it is not yee that speake but the Spirit of your Father which speaketh in you and that which more generally he made to al that call vpon him aright namely that God will giue the Holy Ghost to them which desire him These and such like promises may assure Gods faithfull Ambassadours that the Lord their Master will giue them vnderstanding how to deliuer their ambassage if at least they seeke to vnderstand according to sobriety be not too preposterous following the apprehension of their owne conceit rather then the direction of Gods word O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word that so thy name may be the more glorified and thy Church edified Amen An Analysis or ResoluTION OF A DECLARATION which Christ made of the sinne against the Holy Ghost Recorded MATTH 12. 31 32. and MARKE 3. 28 29. IN the Declaration is noted 1 The Preface wherein is intimated 1 The certaintie of the point Verily 2 The authoritie of him that deliuered it I say vnto you 2 The Point it selfe wherein is noted 1 Gods Mercy 1 Declared by forgiuing sinne 2 Amplified by The sinnes forgiuen Set foorth by The extent of them All sins wherwith soeuer The Kinds of them noted Generally All matter of sinnes Particularly Blasphemee The Persons 1 By whō sin is cōmittee Men Sons of me Amplified by their generality whosoeuer 2 Against whom sinne is committed The Sonne of Men. 2 Gods Iustice 1 Declared by affording to pardon to the sin against the Holy Ghost 2 Amplified by setting forth 1 The nature of the sinne and that by The quality of it in Speaking against Blaspheming The obiect against which it is directed The Holy Ghost 2 The issue of it noted 1 Negatiuely and that Simply by An indefinite particle NOT. A generall particle NEVER Cōparatiuely by a distinction of times Nor in this world Nor in the world to come 2 Affirmatiuely in these words Is in danger of eternall damnation A TREATISE OF THE SINNE AGAINST THE HOLY GHOST §. 1. Of the occasion that Christ tooke to declare the sinne against the holy Ghost THE Sinne against the holy Ghost is most plainly and fully laid downe by Christ in his Recrimination and iust censure of the Scribes and Pharisies who malitiously slandred and blasphemed the cleare euidence which he gaue of his Diuine power in dispossessing a Diuell that made the party whom he possessed both blinde and dumbe Their blasphemous slander was that Christ cast not out diuels but by Beelzebub the prince of Diuels This slander doth Christ first remooue by shewing that it was neither probable nor possible that by Satan should Satan be cast out Not probable either in the thing it selfe or in their opinion who said it Not in the thing it selfe because then should Satan bee diuided against himselfe which is no way likely for so should he procure his owne ruine as is proued by an induction of three particulars one of a Kingdome another of a Citie the third of an House neither of which if it be diuided against it selfe can stand so nor Satan Now what probabilitie is there that Satan an old politique experienced Prince as desirous as any other to maintaine his owne Power and Dominion should wittingly seeke his owne ruine and ouerthrow Nor in their owne opinion was that which they said of Christ probable because they otherwise thought of other men that cast out diuels Their owne children men bred and brought vp among themselues that cast out diuels as Christ did were not by them thought to cast out diuels by the power of Satan but by the finger of God Is it then likely that in their consciences they thought that which they vttered with their tongues that Christ cast out Diuels by the Prince of Diuels That it was not possible that by Satan Satan should be cast out Christ proueth by that superiour power which he casteth one our must haue ouer him that is cast out he must bee able first to binde him and then to spoile his house But Satan hath not a superiour power ouer himselfe It is impossible that Satan should be stronger then Satan Thus our Lord Christ hauing cleane quenched the fire of that blasphemous slander for a slander cast on him that is innocent is as a fire-brand put into water and by his iust apologie stopped their blacke mouthes so as they had not to oppose against that he said he setteth forth the high pitch of their impietie which proceeded to plaine blasphemie against the holy Ghost and from thence taketh occasion to declare the vile nature and fearefull issue of that sinne Two Euangelists record the Summe of that which Christ deliuered concerning the sinne against the holy Ghost I will therefore set downe the text out of them both Matth. 12. 31 32. Wherefore I say vnto you All maner of sin and blasphemy shal be forgiuen vnto men but the blasphemy against the holy Ghost shall not be forgiuen vnto men And whosoeuer speaketh a
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
and he thankefull for it and so carry themselues towards God as a good patient towards his Physitian who hath prescribed bitter pils vnto him for the time he digests them willingly and after he hath felt a kindly worke of them he thanketh them §. 29. Of Gods assisting his children in affliction 3 FOr the third many faithfull promises hath God made to stand by his children to be with them and assist them in their seuerall afflictions and neuer to forsake them Hence is it that the Saints to the great admiration of others haue patiently endured such crosses as many haue thought they would haue beene vtterly pressed downe with the heauy burden of them euen as the Barbarians looked when Paul should haue fallen downe dead §. 30. Of Gods deliuering his Children out of all afflictions 4 For the last many faithfull promises hath God likewise made to deliuer his Children out of all their troubles Saint Iames setteth before vs the issue of Iobs triall as an euidence of this point saying Yee haue seene the end of the Lord and withall hee rendreth a good reason thereof The Lord is very pittifull and mercifull Iam. 5. 11. Obiect Some lie all their life time vnder the crosse Answ Yet at the end of life by death shall they be deliuered in which respect the diuine Oracle pronounceth them Blessed that die in the Lord for they rest from theâ— labours Obiect So are the wicked deliuered by death Answ Nothing so they fall from one misery to another from a lighter to a greater from an earthly to an hellish woe so that herein lieth a maine difference betwixâ— the death of the wicked and of the Saints Death thrusteth the wicked from temporall troubles into eternall toâ—ments but it deliuereth the Saints from all trouble and bringeth them to euerlasting glory their misery shall soone haue an end their felicity shall neuer haue end Thus then wee see patience grounded vpon the Gospell of peace to bee much profitable euery manner of way THE SIXTH PART The shield of Faith Ephes 6. 16. Aboue all taking the shield of Faith wherewith yee shall bee able to quench all the fiery darts of the wicked §. 1. Of the Apostles manner of pressing the point of Faith THe fourth peece of Spirituall Armour is more largely set forth and more forcibly vrged then any of the rest For the Apostle contenteth not himselfe with a bare exhortation to stir vs vp to vse it but with weighty reasons presseth his exhortation and that on both sides before and behind Before comparatiuely preferring it to all other graces aboue all Behind simply declaring the vertue and efficacy of it whereby yee shall bee able to quench c. By the first he maketh way to his exhortation by the last he knocketh it downe fast euen to the head as we speake §. 2. Of vrging matters of moment HEre by the way wee may learne a good instruction both for Ministers and people For Ministers that they obserue what points bee of greatest weight and by some speciall item and memento to raise vp their peoples attention thereunto yea and with some speciall euidence of reason and argument to inforce the same Thus because the obseruation of the fourth Commandement is an especiall meanes to bring men to keepe all the other Commandements the Lord prefixed a memento Remember the Sabbath day and withall vseth many strong reasons the more to stirre vs vp to keepe it Thus is an expectation wrought in the hearers of some point of moment which will be an especiall meanes to moue them the better to obserue it and to ponder it §. 3. Of giuing heed to weighty matters For people that when they obserue any one point aboue other to be vrged pressed they giue the more diligent heed thereto for if euery duty laide downe in Gods word be stedfast that is firme sure and inuiolable so as the transgressors thereof shall reape a iust recompence of reward how shal they escape who neglect those maine and principall duties which aboue others are most earnestly vrged Let that therefore which is most pressed by the Spirit and Ministers of God be best regarded by the people of God Obiect This especiall heed of one point will make men carelesse of other Answ Nothing lesse for the end thereof is not to make vs slothfull in any point but to quicken vs vp and make vs extraordinarily carefull in that which is so vrged Suppose a master send his seruant of a message and giue him many things in charge to do but giueth him an especiall item for one and vseth many reasons to make him carefull of it doth he giue his seruant any occasion to neglect the other or wil a good seruant take any occasion from thence to neglect them Such collections are made onely by mans sloathfull flesh they which gather them abuse the wisdom care of God to help our weaknes they who are guided by Gods Spirit will be otherwise minded knowing that an extraordinary vrging of one point is to make vs extraordinarily carefull of that but carelesse and negligent of none §. 4. The Resolution of the Text. TWo points are to be noted in this verse First the transition whereby the Apostle passeth from other points to this Secondly his exhortation vnto the grace heere mentioned In his exhortation note 1 The matter thereof 2 The motiue thereto That layeth downe a duty to be performed Take the shield of Faith This declareth the benefit of performing that duty in the last words that ye may be able to quench c. In the duty obserue the action required take and the obiect thereof which is both plainly expressed Faith and also illustrated by a metaphor shield The motiue declareth the power vertue and efficacy of Faith which is to quench all the fiery darts of the wicked Touching this grace thus set downe I will deliuer these points First in generall by way of preface and preparation I will first shew how excellent a grace it is and then more particularly and distinctly declare 2 What Faith is 3 How fitly it is resembled to a shield 4 How it is wrought 5 How it must be proued 6 How it may be preserued 7 How it is to be vsed 8 What it is the benefit and power of it 9 What are the wiles of the diuell to keepe vs from it and how they may be auoided §. 5. Of the preheminency of Faith aboue other graces I. THe excellency yea and necessity also of Faith is implyed in this translation aboue all The originall phrase is diuersly translated as thus in all as if he had saide in all things whatsoeuer yee doe vse the shield of Faith and thus to all as if he had said to all other graces adde this and thus moreouer or especially or as we translate it aboue all All these in effect imply one and
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
are so poysonous and fiery being set on fire of hell that like madde dogs they spare none but curse and ban the most innocent and harmelesse that be yea which is horrible to heare some curse their wiues children seruants friends the nearest and dearest vnto them that be not for any wrong or euill but because they are as they terme them Puritans but in truth honest and vpright hearted fearefull to commit the least euill conscionable in doing all duty so neere as they can to God and man §. 58. Of the Popes manner of cursing AMong and aboue all others he that taketh vpon him to be the Vicar of Christ and successour of Peter doth exceede in hellish imprecations and diuellish execrations for he vseth not suddenly and rashly but deliberately and aduisedly in and at his solemne seruing of God to curse with bell booke and candle and that to the very pit of hell no meaner personages then the Lords Annointed Kings and Queenes together with their Subiects and whole Kingdomes and that for maintaining the true ancient Catholicke and Apostolicke Faith Of him and all other which vniustly and vnchristianly vse such fearefull imprecations if in time they repent not I may vse the words of Dauid As he loued cursing so shall it come vnto him as he cloathed himselfe with cursing like a rayment so shall it come into his bowels like water and like oyle into his bones Hitherto of those seuerall kinds of prayer which are comprised vnder request The next kind is thanksgiuing §. 59. Of Thankesgiuing OVr Apostle giueth an excellent directiō for thanksgiuing in the twentieth verse of the fifth Chapter of this Epistle which because it is so fit for our present purpose I will here handle His words are these Ephes 5. 20. Giue thankes alwaies for all things vnto God euen the Father in the name of our Lord Iesus Christ IN this direction are laid downe fiue particular points 1 The duty it felfe giue thankes 2 The person to whom it is to be performed to God euen the Father 3 The Mediator in whose name it is to be performed in the name of our Lord Iesus Christ 4 The matter of thankesgiuing all things 5 The continuance thereof alwaies 1 For the duty or thing it selfe Thankesgiuing is a gratefull acknowledgement of a kindnesse receiued A kindnesse done is the obiect of thankesgiuing yet vnlesse the kindnesse done be accepted and withall acknowledged to be a kindnesse the heart of him to whom the kindnesse is done will not bee affected to giue him that did it thankes for it Dauid did a great kindnesse for Nabal as Nabals seruants could testifie yet Nabal acknowledged it to be no kindnesse and that made him to be so churlish and vngratefull to Dauid §. 60. Of the person to whom all thankes is due 2 THe person to whom thankes is due is God the Father Father hath reference especially vnto the onely begotten son of God Christ Iesus as is more plainly expressed in these words Blessed be God euen the Father of our Lord Iesus Christ So as this clause doth note out the first person in Trinity yet doth it not exclude the other two persons for thanksgiuing belongeth to the whole Trinity S. Paul expresly giueth thankes to Iesus Christ and yet excludeth not the Father or the holy Ghost for what honour or worship soeuer is rightly performed to either of the persons is also performed to euery of them But here in many other places this title Father which is propper to the first person is added to shew how our prayses come to be acceptable vnto God namely as God is the Father of our Lord Iesus Christ and in him our gracious and louing Father Saint Iames rendreth a weighty reason to proue that all thankes is to be giuen to God to God alone for saith he euery good giuing and euery perfect gift commeth from the Father Good things come from God God is the author giuer of them God therefore is to be praised for them Euery good thing commeth from God therefore all praise is due to him §. 61. Of the difference of thanks giuen to God and men Quest. ARe not Creatures to bee thanked for any kindnesse done by them Answ Not in that manner as God is to bee thanked God is simply in and for himselfe to be praysed Simply that is without any restraint with all our heart with all our soule and with all our might and that for all his workes whatsoeuer In and for himselfe that is in respect of no other whatsoeuer For God is the very fountaine the first and onely Author the principall giuer of the good things we enioy The things which we receiue by the ministry of any creature originally we receiue from God Creatures are but the Stewards Messengers Ministers and as it were Carriers of God they bring Gods blessings one to another Wherefore they are not simply in and for themselues to be thanked for any thing The thankes which is giuen to them if it be rightly giuen is giuen them in the Lord vnder him onely for their paines care in bringing Gods blessings vnto vs. When a personage of great state and place sendeth a present by his seruant will he to whom that present is sent thanke the seruant that brought it or the Master that sent it Surely I suppose he will both desire the seruant to thanke his Master and also when he hath opportunity himselfe thanke him if he thanke the bearer it is onely for his paines in bringing the gift not for the gift it selfe yea though he reward the messenger for his paines yet he giueth the thankes to him that sent the gift Thus is thankes properly due to the originall author of a kindnesse all thankes therefore is properly due to God from whom euery good thing commeth §. 62. Of the Mediator in whose name thankes is to be giuen 3 THe Mediator in whose name thankes is to be giuen to God is intituled by the Apostle Our Lord Iesus Christ The first title Lord implieth that power and regiment which the Father hath giuen him as he is Mediator God-man ouer all creatures This regiment he exerciseth for the good of vs who are of his Church and therefore by a kind of propriety he is called OVr Lord. The second title IESVS which signifieth a Sauiour setteth forth that all-sufficient full and perfect redemption and saluation which he wrought for mankind The reason of this name and title is rendered by an Angell vnto Ioseph in these words Thou shalt call his name IESVS for he shall saue his people from their sinnes The third title CHRIST which signifieth Annointed implies the three Offices of Christ whereunto he was annointed and set a part of his Father his Princely Office to gouerne and protect his Church his Priestly Office to offer himselfe a sacrifice and to make continuall intercession for his Church
message spirituall and heauenly accordingly must the respect bee which is giuen vnto vs which is diligently to attend vnto our message willingly to follow our directions to account our comming welcome our feete bewtifull in heart to esteeme vs as Gods Angels yea as Christ himselfe For this end men must looke not on our persons for so we are not better then others but on our Ministery and message for therein we excell all others The honour and good which in this respect is done vnto vs Christ accounteth as done vnto himselfe §. 177. Of despising Ministers AS for those who reproach or disgrace our calling or abuse our persons for our office sake they reproach and abuse our Master for so saith our Master He that despiseth you despiseth mee In this respect God saith of the Israelites they haue cast mee away because they reiected his Prophets and againe they haue spoiled mee because they depriued his Priestes of their Tithes Can such despisers of Gods Ministers thinke they shall escape iust vengeance Kings will not passe by any disgraces and wrongs done vnto their Ambassadors vnreuenged if at least they can take reuenge But Christ is able to execute vengeance on all that shall despise him and his and assuredly hee will so doe for he hath threatned as much his Ministers are especially in the rank of those concerning whom he hath said Touch not mine Annointed for he added and doe my Prophets no harme Remember the wofull desolation of Ierusalem and note the cause thereof She killed the Prophets and stoned them which were sent vnto her This Land and the greater sort of people therein haue in these daies highly prouoked the Lord by disgracing and abusing his Ambassadours For we are made as the filth of the world the off-scouring of all things §. 178. Of the incouragement of Ministers against their despisers BVt let the world iudge as it list according to the corrupt censure thereof let our eies be fixed on our Master that sent vs and on our office deputed vnto vs let the excellencie of the one and the dignity of the other swallow vp all the ignominie which the world can lay vpon vs and iniurie which it can doe vnto vs therewith wee may comfort our selues against that base esteeme which the world hath of vs euen for our calling sake and against the wrong which in regard of our Ministery it doth vnto vs. If the dignity of our calling were duely weighed so many would not shunne it as doe but more would desire it and labour to fit themselues for it §. 179. Of Ministers walking worthy there place 2 THe duties which are required of Ministers by vertue of their ambassage committed vnto them are two one generall the other particular that respecteth their conuersation this their ministration The generall is to carrie themselues worthy of the dignitie and excellency of their place we see that Ambassadours of earthly kings are very circumspect ouer their cariage behauing themselues grauely soberly honourably shewing themselues to be men of wisdome able to discharge so weighty a function that in a double respect namely in regard of their own credit of their Masters honor So ought Ministers of the word to behaue themselues as becōmeth the Ambassadors of the great Lord of Heauen all Christians are commanded to walke worthy of the Lord who hath called them worthy of the Gospel wherby they are called worthy of the vocation whereunto they are called if all Christians how much more Ministers whose particular calling hath an eminency aboue all To this purpose tendeth that exhortation of Saint Paul to Timothy Bee thou an example of beleeuers in word in conuersation c. Otherwise as they disgrace themselues and make themselues to bee thought vnworthy of their place yea to bee despised so also they dishonour their Master as Hophni and Phinias did whereupon God said they that despise me shall be despised §. 180. Of Ministers faithfulnesse THe particular is to be faithfull in deliuering their message Salomon implieth that an Ambassadour ought to bee faithfull where he saith a faithfull Ambassadour is health that is procured and preserued safely to his master himselfe and those to whom he is sent Thus was the greatest Ambassadour that God euer did or could send forth the Apostle and high Priest of our profession Christ Iesus faithfull to him that appointed him and this testimony God himselfe gaue of his seruant Moses he is faithfull in all mine house so haue all good Ambassadours beene but not to insist on particulars note what Saint Paul saith of the duty of all Ambassadours whom he tearmed Stewards It is required in Stewards that euery one bee found faithfull §. 181. of holding close to Gods message THis faithfulnesse consisteth in three especiall points 1 In deliuering nothing but what he hath receiued of his Master and is agreeable to his will in this respect Christ said of that which he deliuered My doctrine is not mine but his that sent mee and further proueth that he spake not of himselfe So the Apostle I haue receiued of the Lord that which I deliuered vnto you The Prophets to manifest as much to those vnto whom they spake vsed to prefixe before their messages these and such like prefaces The word of the Lord The burden of the word of the Lord Thus saith the Lord c. And that it may appeare that this is a duty God giueth this expresse charge to his Prophet Heare the word at my mouth and giue them warning from me and Christ this vnto his Apostle Teach them to obserue all things whatsoeuer I haue commanded you The Scripture noteth it as a property of false Prophets to speake the vision of their owne heart and not out of the mouth of the Lord. I haue not spoken vnto them saith the Lord and yet they prophesied §. 182. Of declaring Gods whole will 2 IN deliuering his whole message euen all that the Lord deliuereth vnto him Thus much God commanded to his Prophet Speake vnto them all that I command thee and Christ to his Apostles Teach them to obserue all things whatsoeuer I haue commanded you Nothing must be concealed for feare or fauour Of this mind was Michaiah who being desired to speake good to the King as the other Prophets had done answered Whatsoeuer the Lord saith vnto me that will I speake and Ieremiah Whatsoeuer thing the Lord shall answer you I will declare vnto you I will keepe nothing backe §. 183. Of the manner of deliuering Gods Word 3 IN deliuering his message as the Word of God This direction in general is laide downe by Saint Peter who saide If any man speake let him speake as the Oracles of God That Gods Word may thus be deliuered there is required in the