violence of Satans manifold stormes is much subiect to loosening to wauering It must therefore oft be renewed They that waite on the Lord shall renew their strength These words may be taken both as a promise of God shewing what he will doe and as a duty on our part shewing what we ought to doe For this end againe and againe meditate on those promises which we haue once knowne and beleeued and oft call to minde Gods former benefits and performance of his promises these were Dauids vsuall practises For these being meanes to raise vp Hope in vs at first the recalling of them to our mindes againe must needes be meanes to renew our hope §. 17. Answer to Satans suggestion against a sure ground of Hope IN the last place Satan hath many waies to spoile vs of this peece of Armour also and that either by labouring to keepe it from vs that we neuer haue it or to wrest it from vs after we haue it Because there is a mutuall relation betwixt Faith and Hope so as without Faith there can be no Hope he bends what forces he can against Faith to keepe vs from it or depriue vs of it To auoide this the former Treatise of Faith is to be obserued His Suggestions more proper against this grace are such as these Suggest 1 There needeth no such adoe to find out a sure ground if thou hope well it is well enough Thus he preuaileth with the greater sort of our people especially with the more ignorant and ruder sort who doe not onely in their hearts conceiue but with their tongues also are ready to vtter such conceits as these I hope well yea I hope to be saued as well as the best Here is their anchor cast out But aske them what is the ground of their Hope all the answer they can giue is They Hope well Many that know not the fundamental points of Christian Religion nor the first grounds of Saluation being much worse then the Hebrewes of whom the Apostle complaineth that they had need be taught which are the first principles of the Oracles of God will yet say I hope well Answer To auoid this all ignorant persons though they be growne in yeeres must be willing to be instructed and euen catechised Theophilus a Nobleman was so instructed Ministers must vse to catechise and teach fundamentall grounds Ignorance of people is a shame and dishonour to the Gospell it maketh them a prey to Satan and bringeth them to the very pit and gulfe of destruction §. 17. Answer to Satans suggestion of false grounds of Hope Suggest 2. THe best grounds of Hope are 1. A mans owne merits 2. The meritorious workes of others euen their workes of supererogation 3. Aâ— mans owne honest dealing and good meaning 4. A manâ— prosperous estate Thus hee deceiueth men with falâ— grounds In the first of these he preuaileth with the prouâ—der sort of Papists who trust to their owne merits In thâ— second with the more silly and foolish sort who trust tâ— the merits of others In the third with many amongâ— counted ciuill honest men men of their words iust iâ— their dealings c. but sauour of little piety to Goâ— wards as also in many of the poorer sort who thinke anâ— say They doe no man any wrong In the fourth with sottish worldlings who make Earth their Heauen Answer All these are like quicke-sands which bring more danger then safety to a ship For the first see the answer to the first suggestion against righteousnesse § 7. For the second see the 3. vse of the 2. Doctrine on verse 10. § 5. For the third remember 1 That all the honest dealing in the World without Faith is nothing acceptable to God Heb. 11. 6. 2 That good meanings and intentions may stand with most abhominable impieties and iniquities For proofe whereof reade Iohn 16. 2. and Acts 26. 9. 3 That it more beseemeth fooles then wise men to build all their hopes vpon coniectures For the fourth know that outward prosperity wealth health honour credit â—auour of friends and the like are but common gifts which God indifferently bestoweth on all sorts of people they oft proue the Diuels baits to allure men vnto him and his hookes to hold them fast and drowne them in perdition §. 18. Answer to Satans suggestion of licentious trusting on Mercy 3. Suggest STill trust to Gods Mercy and Hope therein and in confidence thereof take liberty â—othy selfe to doe what seemeth good in thine owne eies Thus hee maketh carnall Gospellers Libertines hypoâ—rites and the like Who turne the grace of God into wanâ—nnesse to let their anchor of Hope lie loose vpon the â—re ground of Gods mercy Answer When Gods mercy is wilfully and wittingly abused his iustice is prouoked to take vengeance Gods grace giueth liberty to no sinne The grace of God which bringeth saluation vnto all men teacheth vs to denie vngodlinesse and worldly lusts and to liue soberly righteously godly c This is the end of grace and this also will be the power and efficacy thereof in all to whom it belongeth for they who partake of the merite of Christs sacrifice to haue their sinnes pardoned partake also of the efficacy thereof to haue the power of sinne subdued §. 19. Of Satans seeking to depriue vs of the vse of Hope IF thus the Diuell cannot keepe vs from attaining true Hope then will he labour to quaile our Hope and so spoile vs of it and that by these and such like meanes 1 By making vs too carelesse and too secure wherein he somewhat preuailed with Lot Dauid Peter and such other For auoiding this we must duly consider our owne weakenesse and the many fierce temptations whereunto we are subiect and thereby be stirred vp to watch and pray as Christ vpon this ground exhorteth his disciples 2 By mouing vs to despaire by reason of our vnworthinesse and here he will obiect what we are by nature what by the multitude and greeuousnesse of our actuall transgressions and in these respects how vnworthy of the saluation which we waite for For auoiding this we must remoue our eyes from off our selues and cast them vpon the free grace and rich mercy of God and vpon the all-sufficient merit of Christ and remember that the saluation which God hath promised he will giue for his owne Names sake 3 By calling into question the truth of Gods promises especially when he seemeth long to delay the accomplishment of them or when troubles arise For auoyding this we must be perswaded that God is wisest and best knoweth the fittest times and meanes for accomplishing his promises THE EIGHTH PART The Sword of the Spirit Ephes 6. 17. And the Sword of the Spirit which is the Word of God §. 1. Of adding a Sword to other peeces of Armour THe sixt and last peece of Armour is not only defensiue as all the former but offensiue also like a Sword Note
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
remoued soone shall wee be brought to returne vnto our old wicked course like the dogge to his vomit and the sow to the mire for though the sow be outwardly washed neuer so cleane yet because her swinish nature is not altered so soone as shee commeth at mud shee besmeeres her selfe againe by wallowing in the mire §. 6. Of the benefits of Righteousnesse Point 4 THe benefits of putting and keeping on this holy and spirituall brest-plate are many and great 1 It keepeth vs from being mortally wounded as we heard before for so long as we retaine a true purpose and faithfull endeauour answearable thereto wee shall neuer giue our selues ouer to commit sinne Obiect They who haue had the most holy resolution haue beene wounded and that very deepely witnesse many of the best Saints as Neah Lot Dauid Peter others Answer 1. At such times as they fell so fouly they forgot their resolution their brest-plate was laid aside 2. Though the sinnes of such seemed grosse and mortall in the kind or outward act yet were they not so in their manner of performing them they did them not with a full swinge sway of will their soule was not to speake properly mortally wounded for all their wounds though they seemed very sore and deepe were cured yea many times their slips and fals were like vnto the breaking of a mans arme or leg which being well set againe is the stronger 2 It bringeth great assurance of our effectual calling and spirituall vnion with Christ yea euen of our eternall election and saluation For God hauing chosen vs that we should be holy they that indeede are holy may bee sure they are chosen of God and borne of God To this purpose saith Saint Iohn If ye know that he is Righteous ye know that euery one which doth Righteousnesse is borne of him Being sure of these how can wee bee mortally wounded 3 It procureth a good name in Gods Church while we liue and a blessed memory after we are dead if any speake euill of vs they shall be ashamed Thus this Brest-plate keepeth them from many skars and scratches 4 It confirmeth the truth of Religion and so it may be a meanes to win such as are without to strengthen those that stand and to stirre vp all to an holy emulation 5 It doth highly honour our Lord and captaine whose souldiers we are This motiue doth Christ vse to stirre vs vp to put on the Brest-plate of Righteousnesse §. 7. Whether mans Righteousnesse be meritorious MAny and sundry are the wyles which the diuel hath against this Brest-plate and those either to make it of no vse or to make vs either not regard it or to waxe weary of it He draweth on some to cracke and breake this Brest-plate of Righteousnesse by beating it out further then the mettall thereof will beare it that is to speake plainely by making Righteousnesse to be meritorious Heerewith he beguiled the Scribes and Pharisees and such as imbraced their doctrine and egregiously hath he besotted the Papists herewith For auoiding this decent we are duly to consider what things are required to cause merit and how farre short our righteousnesse commeth thereof Merit respecteth both the parties that giue and receiue the reward and also the worke for which the reward is giuen He that vpon merit rewardeth must receiue somthing for that he giueth and in that respect is bound in Iustice to giue the recompence which he giueth He that meriteth must 1 Be free and not bound by duty to doe that which he doth 2 Be able of himselfe and by himselfe euen by his owne power to doe it 3 Doe nothing afterwards whereby he forfeiteth that which once he hath merited The worke must both be perfect euery way so as no iust fault can be found with it and also worth the reward that is giuen for it Our righteousnesse can attaine to the height and pitch of none of these For 1 It is God who giueth the reward But is it any thing to the Almighty that thou art righteous or is it profitable to him that thou makest thy wayes vpright if thou bee righteous what giuest thou to him or what receiueth he at thine hands If God receiueâ— nothing by our righteousnesse what is the bond whereby he is indebted and obliged to vs Marke the answer of the Lord himselfe Is it not lawfull for me to doe what I will with mine owne Whatsoeuer the Lord giueth vpon meere mercy and fauor he giueth and in rewarding our righteousnesse he rewardeth his owne worke 2 It is man who worketh righteousnesse but man is a seruant vnto God many wayes bound to performe all the seruice that hee can yet is hee not sufficient of himselfe to thinke any thing as of himselfe but his sufficiency is of God It is God who worketh in him both to will and to doe Besides if it were granted that a man had at any time of himselfe through his owne power done any thing whereunto he were not bound yet in other things hath he sinned for all haue sinned and thereby made forfeiture of his former merit 3 All our righteousnesse being as filthy clouts what shew of perfection can there be if otherwise it were perfect yet this conceit of merit would make it vnperfect for this is not the end why it was commanded If Adam in his innocency had had any conceit of merit hee had thereby stained his obedience this conceit doth so de face the best worke that it maketh it most odious for it is directly contrary to the free grace and All sufficient merit of Christ Iesus But if notwithstanding all this it were perfect yet such is the glory which God gâ—ueth that our righteousnesse can no way be worthy of it It is a farre most excellent and an eternall weight of glory If these points be seriously weighed and if withall wee daily take a view of our righteousnesse and compare it with the rule of Gods Law and bee truely humbled for the defects and imperfections thereof this erronious and arrogant conceit of merit will not easily â—eaze vpon vs. §. 8. Of the vse of Righteousnesse IF Satan preuaile not that way hee will labour to perswade men that this Brest-plate of Righteousnesse is needlesse because Christ hath wrought a full and perfect redemption and left nothing for them to doe by his Righteousnesse they shall be iustified and saued so as they which haue the shield of Faith need not this Brest-plate By this wyle did Satan beguile many Christians in the Apostles time taking aduantage by Saint Pauls sound and orthodoxall doctrine of iustification by faith without workes for the redresse whereof Saint I ames and Saint Iude were moued to write their Epistles Here by also hath he beguiled many in these our daies who haue beene deliuered from the darkenesse of Popery
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
the same thing onely this latter is somewhat more emphaticall and as proper as any of the rest This is somewhat like to that Hebrew phrase which Solomon vseth Keep thine heart aboue all keepings implying thereby that the heart of all other parts is most narrowly to be watched ouer most carefully and diligently to be looked vnto so is Faith aboue all to be regarded Quest Is Faith simply more excellent and necessary then other sauing graces Answer All sauing graces are in their kind very excellent and necessary as hath before bene shewed of verity righteousnesse and patience neither can a Christian wel spare and be without any of them for they are as seuerall linkes of one chaine whereby a Christian is held out of hell if but one linke breake the chaine is broken and downe falleth he that was held thereby yet some linkes in a chaine may be put to greatest stresse and so be of greatest vse Faith serues to beare the greatest brunts and in that respect may be counted most excellent and most necessary euen as the shield of all other parts of armour is the most needfull as we shall after heare §. 6. Of pressing the doctrine of Faith THe Apostle vseth this phrase aboue all in the beginning of his exhortation to set an edge vpon it and to make it the sharper that so it may pierce the deeper into vs as if a captaine should giue diuers directions to his souldiers to instruct them to arme and fence themselues and among those seuerall directions set some speciall item on one of them and say Aboue all remember this would not this item make him the more to regard it As where the Apostle saith Doe good to all especially to them who are of the houshold of Faith doth it not make a Christian so much the more to be moued with compassion when hee seeth any of the faithfull stand in need of his helpe Hence then I obserue that Among and aboue other poâ—nts and principles of Christian Religion and mysteries of godlinesse the doctrine of Faith is especially to be opened and vrged by Gods Ministers and to bee learned and obserued by Gods people What point thorowout the whole Scripture is more vrged all the rites and types of the Law set forth the doctrine of faith Moses and the Prophets preached it so did the fore-runner of Christ Christ himselfe and his Apostles For some especiall instances of this point reade and obserue Christs conference with Nicodemus and Pauls Epistles to Rom. and Gal. No other doctrine more setteth forth the glory of God and more maketh to the good of his Church children §. 7. Of the honour which Faith doth vnto God GOd is then honoured when he is acknowledged to be as he is namely most holy wise true powerfull mercifull iust c. But the beleeuer and the beleeuer onely so acknowledgeth him 1 For God holinesse how approacheth the beleeuer before God surely in an vtter abâ—egation of himselfe and in the mediation of Christ Iesus for well he knoweth that himselfe is all ouer defiled with sinne and that Iesus Christ the Iust is an aduocate with the Father who by his blood purgeth vs from our sinnes and with his righteousnesse couereth vs. This manner of appearing before God sheweth that the beleeuer acknowledgeth God to be so perfectly holy as he cannot endure the sight of any vncleane thing 2 For Gods wisedome who are they that subiect themselues to God in all estates of prosperity and aduersity Beleeuers onely Why then their faith perswadeth them that God is wisest and best knoweth what estate is fittest for them and so euen against their owne sence and naturall reason faith maketh them wholly resigne themselues to Gods wise prouidence and in that respect to be thankefull in all things 3 For Gods truth he that beleeueth hath sealed that God is true for what maketh men beleeue but that they iudge him who hath promised that which they beleeue to be faithfull and true Faith then is an acknowledgement and a confirmation of Gods truth which is an high honour giuen to God for God maketh great reckoning and account of his truth 4 For Gods power many of the promises which God maketh to his children are of things which seeme impossible yet faith giueth assent thereunto and thereby testifieth that God is Almighty that nothing is impossible to him Thus Abram by his faith did magnifie Gods power and so did Iehosaphat also 5 For Gods mercy that is the especiall and most proper obiect of Faith If the poore sinner were not perswaded that God were rich yea euen infinitely rich in mercy he could neuer beleeue the pardon of his sinnes faith then is it which aboue all commendeth Gods mercy 6 For Gods Iustice what maketh beleeuers so strongly trust vnto and wholly rely vpon the sacrifice of Christ Because on the one side they beleeue God to be so perfectly iust that without expiation and satisfaction for sin there can be no hope of mercy and on the other side the sacrifice of Christ being of such infinite value as to make full satisfaction to Gods Iustice they beleeue that God will not exact that of them for which Christ hath satisfied but will manifest fauour to them because Christ hath purchased fauour for them These are points of Iustice to require satisfaction to remit that for which satisfaction is made to bestow that which is merited and purchased But Faith acknowledgeth all these and so commendeth Gods Iustice for it hath respect to Gods Iustice as well as to his mercy Obiect Sinners repentant and beleeuing sinners vse to appeale from the barre of Gods Iustice to his mercy-seate what respect then hath Faith to Gods Iustice Answer In regard of themselues and their owne manifold pollutions and imperfections euen in their best workes they dare not stand to the tryall of Gods Iustice but cry for mercy and pardon but yet in confidence of the All-sufficient sacrifice of Christ Iesus they may appeale to Gods Iustice for God is not vniust to require a debt that is paid In these and other like respects it is said of Abrahâ—â— That he was strengthened in the Faith and gaue glory to God So doth euery beleeuer in some measure the stronger faith is the more glory is giuen to God But on the contrary no sinne is more dishonourable to God then infidelity for that which is said of one particular He that beleeueth not maketh God a lyar may be applyed to the rest he maketh God vnwise impotent mercilesse vniust c. §. 8. Of the good which Faith bringeth vnto man IN regard of mans good Faith of all other graces is the most necessary profitable and comfortable It is the first of all sauing graces wrought in the soule of a Christian as the heart is the first member framed in the body Yea it
tarry God neuer failed any that continued to waite on him At length he satisfied their longing Remember the history of that poore diseased man that lay so long at the poole of Bethesda at length his desire was effected hee was cured Let me therefore in the name of Christ Iesus prouoke euery one before whom Christ is lift vp in the Ministery of the Word and administration of the Sacraments to looke vpon him and to perswade themselues that he belongeth vnto them and so receiue him into their hearts and beleeue Neither let them say that if Christ should not belong to them they sinne in beleeuing for boldly I say againe if any vpon the forenamed grounds beleeue they finne not no man can sinne in beleeuing in presuming hee may sinne but there is a great difference betwixt Faith and presumption as we shall hereafter shew He that beleeueth shall not bee condemned Hee hath the witnesseâ—â— himselfe So that in beleeuing he sinneth not But whosoeuer beleeueth not refuseth and reiecteth Christ 〈◊〉 they who were inuited to the mariage of the Kings for and did not come §. 33. Of mans sinne in not beleeuing Obiect FAith is not in mans power How then can a man sinne in not beleeuing Answ 1 God gaue ability to man when he created him after his owne image to lay hold on any promise that at any time God should make vnto him so as God gaue him power to beleeue But man thorow his owne default disabled himselfe May not God iustly exact what he gaue 2 No vnbeleeuer doth what lieth in him to beleeue but faileth in some thing that he might doe To omit those among whom the sound of the Gospell came not because now we haue not to doe with them Some persecute or scoffe at the Ministery of the Gospel some speake against the meanes it selfe counting it foolishnesse some are carelesse in comming to it pretending many vaine excuses some come for company or other by-respects some attend not though they come some soone let slippe what they heare some let the things of this world choake that which they heare in something or other all they which beleeue not come short of that which they might haue done for attaining vnto this precious gift of Faith And that is it for which another day they shall be condemned 3 Vnbeleefe is in a mans power who distrust and gaine-say the promises of the Gospel doe it of their free will they wittingly and wilfully refuse and reiect the gracious offer of Christ Iesus Marke what Christ saith of Ierusalem How oft would I haue gathered thy children together and ye would not §. 34. Of the heinousnesse of Incredulity THus we see that no vnbeleeuers can haue iust excuse for themselues their Incredulity is truly and properly a sinne yea it is a most grieuous sinne heinous against God and dangerous vnto man As Faith of all graces doth most honour God so this of all vices doth most dishonour him It impeacheth the forenamed properties of God namely his power as if God were not able to make good his promise his truth as if God were vnfaithfull yea a plaine lyer as the Apostle speaketh his mercy as if it were dryed vp with the heat of mens sinnes and his presence in euery place as if he were not euer by vs. It maketh a man flie from God as Adam did and contemne his gracious offer of pardon as desperate rebels and debtors it maketh Christ to haue dyed in vaine yea it is accompanied with a kind of obstinacy as in Thomas who said I will not beleeue it In regard of men no sinne so deadly and dangerous it stoppeth the current of Gods mercy it barreth vp heauen gates against men and openeth the mouth of hell for them and maketh them Satans vassals Whereas Faith bringeth an absolution for all sinnes this layeth all our sinnes open to the wrath of God The truth is He that beleeueth not is condemned already and why because he beleeueth not in the Sonne of God God hath made offer of his Sonne but he will not receiue him Is not this to reiect Christ and to iudge ones selfe vnworthy of eternall life Wherefore to conclude this point seeing there is so good ground to beleeue that not to beleeue is so heynous a sinne let none dare to distrust or to put off from him the promises of the Gospel we may haue a godly ieaiealousie ouer our selues and vse a conscionable care in trying the truth of our Faith as after I will shew but to reiect the offer which God maketh of Christ wee may not dare if we feele not Faith wrought in vs wee must waite till we feele it §. 35. Of prouing Faith THus we see how Faith may be gotten the next point is to shew how it may be prooued Wee haue heard how pretious a thing Faith is it doth therefore greatly behoue vs throughly to try our Faith whether it be sound or no. If a man goe to buy a gold chaine hee will not be deceiued with a faire glittering shew but hee will haue it toucht with the touchstone againe and againe but Faith is much more precious then gold that perisheth §. 36. Whether Faith may be knowne or no. BEfore I shew how Faith may bee proued it will bee needful by way of preparation and preuention to declare whether a Christian can know if he haue sound true Faith or no for many conceit that it is sufficient to haue a good hope as they speake imagining that no man can say certainly he hath a true Faith If this were so in vaine it were to seeke how it may be proued who will labour to proue that which cannot be found out But against that conceit I auouch that The true beleeuer may know that he hath a true and found Faith For the Saints haue professed as much I beleeued saith Dauid We beleeue and know say the disciples and S. Paul saith I know whom I haue beleeued §. 37. Whether ordinary persons may know they haue Faith Obiect THose were extraordinary persons and had this knowledge of their Faith by extraordinary reuelation Answ The Eunuch and the blind man knew as much and yet were no extraordinary persons But to shew that this knowledge came not of any extraordinary reuelation proper to extraordinary persons the Apostle speaking of that spirit which Dauid had saith Wee haue the same spirit of Faith c. Paul had the same spirit that Dauid had and other Christians the same that hee whereby they might discerne their Faith and therefore he vseth the plural number We haue the same spirit c. yet more expresly he saith We haue receiued the spirit that is of God that we may know the things which are giuen vs of God Is not Faith one
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
the other parts and liniaments to the meditation of the beholder euen so am I constrained thorow abundance of matter to propound onely some general heads of this point of thanksgiuing and to leaue the amplification of them to your priuate meditation §. 70 Of their blindnesse who can see no matter of thanksgiuing Vse 2 HEere behold how palpably blinde they are who can finde no matter of thanksgiuing much more blinde are these in their vnderstanding then they in their bodily sight who at nooneday in the midst of summer when the sunne shineth most brightly can see no light at all Yet either thus blind are many or else which is worse they see and will not see they know there is abundant matter of thanksgiuing yet will take no notice of any at all Are not almost all much more ready to craue and aske then to giue thanks I speake not thâ—s of the prophane men of the world or of carnal carelesse professors who regard no dutie due vnto God but of those who make a greater and truer profession yea who make conscience of their duty to God Marke obserue if their requests to God be not more frequent feruent then their thanksgiuing If trouble of minde or body if any inward or outward distres sease vpon men if they feare any spirituall or temporall danger hanging ouer their heads how instant and constant wil they be in intreating the Lord to remoue his heauy hand Or if they stand in need of any temporall or spiritual good thing they are ready to doe the like yea in â—hese and such like cases they will beseech others to helpe â—hem with their praiers Are they as thankfull for good â—hings bestowed on them and for the remouing of euils from them I would they were if any bee they are very â—are But I hope hereafter more will be To leaue mens priuate practise whereof we cannot so â—ell iudge obserue that which is in more open view What publike praier books so pleintiful in thanksgiuing 〈◊〉 in request What Ministers almost so carefull in performing that as this I blame not all without exception many there be who are conscionable in this point but I taxe the greater sort For many of them who vse solemne and ample formes of Petition commonly include all their thankesgiuing in this or such like short clause Through Iesus Christ to whom with the Father and the Holy Ghost be all honour and glory for euer Amen §. 71. Of Mens failing in the extent of Thanksgiuing BVt to let passe those also that offend in the generall neglect of this duty there are other who being somewhat carefull of the duty in generall faile exceedingly in the extent of it they giue not thankes for AL THINGS Some can be thankefull for temporall blessings as for peace plenty seasonable weather deliuerance from inuasions rebellions treasons from fire plagues famine sicknesse c. But it seemeth they take no notice of spirituall blessings their mouthes are very seldome or neuer opened to blesse God for them They shew themselues to be too earthly minded Other can be thankfull for priuate blessings bestowed on themselues or on their families and friends but regard not publike blessings bestowed on Church or common-wealth they account general blessings no blessings These discouer too much selfe-loue too little sence of the common good Other who it may be will be thankefull for such publike blessings as are bestowed on that Church and Common-wealth whereof they themselues are members neuer hearken after nor care to heare of such as aâ— bestowed on the Churches of God in other Countries or if they doe heare of them very little if at all are they affected therewith Much lesse are they affected with anâ— blessings bestowed on priuate Christians who are not of their kindred alliance acquaintance with the like This also sheweth that they haue no fellow-feeling of the good of the mysticall body of Christ or of the seuerall members thereof which might make them feare that they themselues are scarce sound members of that body if they were there would assuredly be some sympathy betwixt themselues and other members some mutual compassion and fellow-feeling they would reioyce with them that reioice Nay further these shew which is worse what little zeale they haue of Gods glory for to take notice of Gods mercies on others as well as on our selues to talke of them to be thankefull for them doth much amplifie the glory of Gods workes it maketh them to be more famous How many more the persons bee that praise God for any blessings so much greater glory redoundeth to Gods name therefore Dauid oft stirres vp others besides himselfe to praise God for fauours bestowed on himselfe Further many may be thankefull for prosperity but very few will be so for aduersity To bee thankefull for paine sicknesse penury ignominy imprisonment losse of goods losse of friends with the like is a rare matter These things cause rather in most men murmuring and repining against God For few consider the blessed fruit that commeth from those things neither thinke that they can be any blessings These shew how they walke by sence and not by faith Finally among those who are thankefull for such blessings as they enioy how few lift vp the eyes of their faith further then the eies of their body can reach how few consider those good things which God hath promised for the time to come how few can praise God for any good thing whereof they haue not the present fruition Most thinke it enough to praise God for such things as they haue they little consider that the matter of thanksgiuing extendeth not onely to benefits receiued but also to benefits promised These manifest little credence to the truth of Gods word if they were fully resolued thereof they would account Gods words to be very deeds Thus wee see how faulty most are in the performance of this duty and how short they come of this generall extent of Thanksgiuing which is without restraint for ALL THINGS Let vs examine our owne soules in this point and be conscionable euen in this extent Because this fourth branch concerning the matter of Thanksgiuing is on the one side a point worthy to be obserued and on the other side a point too too much neglected I haue beene bold to insist the longer vpon it §. 72. Of the time of giuing Thankes THe last branch concerning this point of Thanksgiuing respecteth the time which is expressed vnder as large an extent as the former branch concerning the matter That was for ALL THINGS This is ALVVAIES Of this branch I shall not neede now in particular to speake because it is afterwards to be handled in the generall doctrine of Prayer §. 73. Directions for Thanksgiuing BEfore I coÌ„clude this point of Thanksgiuing I wil addâ— some few directions which being well obserued wilâ— be very helpfull vnto vs in the performance of
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
truth and benefit thereof The generall matter of this definition is a reiecting of the Gospell The particular forme whereby this sinne is distinguished from other sinnes is in the other words For the matter The Gospell is it against which this sinne in particular is directed and not euery part of Gods word By the Gospell I meane that part of Gods word which God hath reuealed for mans saluation euen after his fall and in that respect commonly called the glad tidings of saluation So as the very obiect matter whereabout this sinne is occupied doth in part discouer the hainousnesse thereof and declare a reason why it is not pardoned To oppose against any part of Gods truth is a monstrous and hainous sinne for an especiall part of Gods honor consisteth in his truth which is as deare and precious to him as any thing can be to gain-say it is to deny him to be God for he is stiled The Lord God of truth But to gain-say the Gospell that part of Gods truth wherein Iesus who was sent to saue his people from their sins wherein the riches of Gods mercy wherein the peculiar loue of God to man is reuealed and that for mans good euen for his eternall saluation is more then monstrous For this is not onely a denying of Gods truth but of his mercy also yea if we well consider the extent of the Gospell of the wisdome power iustice and all other properties of God It addeth vnto other sins to make vp the heape of them ingratitude It taketh away the meanes of pardon and life for in the Gospell onely in the Gospell is pardon offered and life to bee found without it is nothing but death and damnation When the Gospell is not receiued what hope can there be of pardon This is it that bringeth God who by a solemne oath hath protested that he desireth not the death of the wicked but that the wicked should turne from his way and liue to complaine and say What could I haue done any more that I haue not done If not to receiue the Gospell be a deadly and damnable sinne what is to reiect it To reiect a thing is more then not to receiue it it is to put it away as the Iewes who in that respect are said to iudge themselues vnworthy of euerlasting life It is as if traytors and rebels being risen vp against their Soueraigne and hee offering pardon vnto them if they would lay downe their weapons and turne to bee loyall subiects they should reiect his gratious offer and say they wil none of his fauour they care not for pardon they had rather be hanged drawne and quartered then be beholding to him for fauour and pardon Doth not this reiecting of fauour much aggrauate the crime Yea is not this a more hainous crime then the treason and rebellion it selfe Hereinto all that commit the sinne against the Holy Ghost do fall but yet all that fall thereinto do not commit that sinne For as none that perish in their sin receiue the Gospell so all incredulous persons which liue vnder the Gospel and ministry thereof whereby pardon is proclaimed and offered vnto them do refuse and reiect it so as this part of the generall matter of this sinne is common to all that at least liuing vnder the ministry of the Gospel beleeue not In the definition of this sinne wee further added this word Despitefull which also appertaineth to the generall matter thereof To reiect the Gospel despitefully doth make the matter much more desperate for it implieth an inbred hatred against the Gospell it selfe the Word of saluation whence proceed open blasphemies against God and his Word and fierce and cruell persecuting of the Preachers and professors of the Gospell This despitefulnesse added to reiecting of the Gospell brings a man into a most fearefull and desperate estate yet all that ascend to this high pitch of impiety doe not simply therein sinne against the holy Ghost for all this may be done on ignorance Instance Pauls example he was so zealous of the traditions which the Iewes receiued from their Elders as he hated the Gospell which he deemed to be contrary thereunto in which respect Hee thought that he ought to doe many things contrary to the name of Iesus and so he did for out of his inward hatred Hee breathed out threatnings and slaughter against the Disciples of the Lord he did much euill to the Saints hee destroyed them that called on the name of Iesus hee compelled many to blaspheme and waxed mad against the Saints yea he himselfe was a blasphemer But all these he did ignorantly for a man may hate and blaspheme that which hee knoweth not Great was that despite which many of the Iewes shewed against Christ and against Stephen They were cut to the heart and gnashed at Stephen with their teeth yet both Christ and Stephen prayed for them which they would not haue done if they had sinned the sinne vnto death because it is forbidden so to doe Thus much of the generall matter of the sinne against the Holy Ghost wherein other sins may agree with it The particular forme whereby it is distinguished from all other sinnes is in these words After that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof Out of which I gather these conclusions concerning the persons that commit this sinne 1 They must haue knowledge of the Gospell their iudgement must be euicted of that truth which they oppose whereby they come to sinne against their owne knowledge and iudgement 2 This knowledge must not onely swimme in the braine but also worke vpon their will and diue into their heart so as their will giue consent and their heart assent to what their iudgement coneiueth to bee true There must be a perswasion as well as knowledge whereby they come to sinne against conscience that iudge which God hath placed in mens soules to accuse or excuse them 3 This knowledge and perswasion must be wrought not onely by euidence of vndeniable arguments for so an Heathen man may be euicted and perswaded but also by a supernaturall and inward worke of Gods Spirit whereby they are in their very soules perswaded that they gain-say the vndoubted word of God and so sin against the worke of the Spirit in them 4 This inward supernaturall perswasion must bee of the benefit of the Word as well as of the truth thereof that the Word which they despitefully gain-say is the Word of saluation which whosoeuer beleeueth shall not perish but haue life euerlasting and the only meanes of saluation whosoeuer reiecteth it shall be damned Thus in sinning against the forenamed worke of the Spirit they sinne against their owne soules and bring swift damnation vpon themselues Briefly to summe vp all that hath been deliuered of the sinne against the Holy Ghost It consisteth of these degrees 1
purpose But what other end or purpose can be imagined then the iust punishing and tormenting of the damned in hell Shall there be an hell and no creature in it Besides Christ expresly saith they shall goe into eternall punishment Now the fire of hell is no longer a punishment then the damned be tormented therein eternally therefore they are tormented therein and can neuer be freed from it As for their obiections taken from Gods mercy and iustice they may easily be answered if Gods former dealing with the damned and the nature of sinne for which they are condemned be duly weighed §. 30. Of the answeres to the Chiliasts obiection taken from Gods mercy COncerning Gods mercy they say that it is ouer all his workes and thereupon they conclude that the damned must partake thereof which say they they cannot doe if eternally they lie tormented in hell Answ Surely they haue tasted of Gods mercy for the Diuels were made at first glorious Angels Angels of light The damned were also at first created in a most happy estate euen after Gods image and many of them had a long time and faire meanes of repentance offered vnto them besides the many outward temporal blessings which in this world they haue enioyed They all haue abused and reiected Gods mercy As for their present estate I might say that it is some mercy that they are not more tormented for God could make them feele more then they doe But we are to know that Gods mercy and iustice must goe together Where iustice is not satisfied no place is left for mercy but Gods iustice is not satisfied for the Diuels and damned how then should mercy be expected §. 31. Of the answeres to the Chiliasts obiection taken from Gods iustice COncerning Gods Iustice they say that it cannot stand with Iustice to punish a temporary sinne a sin which was committing in time with an euerlasting punishment But sin though in continuance it were not euerlasting yet is it in nature infinite for the greatnesse of a sin is measured according to the greatnesse of the person against whom it is committed Wee see in the counts of men that one and the same wrong committed against a meane man and a Monarch is accounted lesse or greater That which being done against a meane man will scarce beare an action in Law as we speake committed against a King may proue a capitall matter a matter of high treason and bring a man to the gallowes Now euery sin is a transgression of Gods Law and committed directly against the infinite Maiestie and in that respect it is infinite in nature and deserueth an infinite punishment But the creature is finite and cannot in time beare an infinite weight of vengeance and therefore it lieth eternally vnder it There is then a proportion betwixt the sin of the damned and their punishment both are infinite Sin in quantity and greatnes the punishment in time and continuance what sin wanteth in continuance it hath in greatnes and what the punishment wanteth in weight it hath in continuance Thus the sin and the punishment are correspondent each to other and God is iust in inflicting an eternall punishment on an infinite sin Besides though the damned be restrained or cut off by the hand of God from an euerlasting continuance to commit sin yet their will and desire is neuer to cease sinning For herein lieth a maine difference betwixt such sinners as haue their sins forgiuen and so are saued and such as are neuer forgiuen but are damned Those mens minds and wils are altered and they truly repent of their sinnes past and desire and endeauour to sin no more But these mens minds and wils vnto their very death are set on sin and if they could alwaies liue on earth they would alwayes sin on earth Now it is the mind will and disposition of a man whereunto God hath especially respect Againe the damned continue to sinne euerlastingly in hell As the glorious Angels and blessed Saints in Heauen euer continue to praise the God of Heauen so the diuels and damned in hell continue to blaspheme the same God Their punishment therefore endureth no longer then their sinne Lastly they wittingly wilfully pull vpon themselues that eternall weight of Gods wrath and therefore iustly lie vnder it eternally God hath declared before hand that eternall damnation shall be the reward of impenitent sinners and yet they impenitently continue in sin Suppose a mill-stone hanging by a coard a man should wilfully stand vnder that mil-stone and cut the coard and withall refuse to haue any meanes to keepe the mil-stone from falling downe did not he by cutting that coard pull death on himselfe This is the case of the damned Gods wrath is an infinite burden by Gods law it is held vp ouer mens heads sinne is a sword whereby the coard of Gods law is cut by faith and repentance Gods wrath is staid from falling on man The vnbeleeuing and impenitent sinner refuseth the meanes of with-holding and staying Gods wrath Is it not now iust that this eternall weight of Gods wrath should lie on him Thus wee see that it is neither against Gods mercy nor against his iustice to inflict eternall damnation §. 32. Of the necessitie of being pardoned or damned FRom the connexion of this affirmatiue part of the iudgement shall be in danger of eternall damnation with the negatiue shall neuer be forgiuen I collect that The sinner which hath not his pardon cannot escape eternall damnation or pardon must be obtained or the punishment must be vndergone The seruant whose debt the Lord recalled and would not forgiue because of his vnmercifulnesse was deliuered to the tormenters Otherwise men would not care for Gods fauour in pardoning sinne nor any thing esteeme Christs sacrifice whereby pardon is purchased Vse O let vs giue no rest to our soules till wee haue assurance of the pardon of our sins A man attainted and euicted of treason though his life may be prolonged and sentence of death not executed yet is not quiet till hee haue his pardon vpon feare that aduantage may sometime or other be taken against him for his crime and yet the vttermost perill is but death of body The perill of sin is eternall damnation It shall assuredly be executed if pardon bee not gotten How then can the sinner who hath no assurance of pardon sleepe quietly Surely this doctrine is either not knowne or not beleeued or not regarded by such as hauing no euidence of pardon passe their time ouer in mirth and iollity Well did Dauid know this point which made him with an holy admiration say Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitie On the contrarie side wee may say Cursed is hee whose sinnes are not forgiuen If eternall damnation doe make a man cursed he is cursed §. 33.
7. Mar. 13. 31. * Mat. 5. 22 28 32 34 39 44. Math. 23. 8. Isa 56. 1. Ier. 2. 1 4. Mal. 1. 1. Mat. 5. 37. Doctr. Sinne may be forgiuen Mat. 1. 21. 1. Tim. 1. 15. Gal. 3. 10. Reasons Ezek. 33. 11. Heb. 9. 26. Vse Consolatio to sinners Dan. 5. 6. Matth. 9. 2. Vse 2. Instruction Seeke for pardon 1. Iohn 1. 9. Vse 3. Admonition Turne from sinne Mat. 7. 14. 2. Chro. 33. 1 c. Vers 13. Reason Rom. 6. 23. 1. Iohn 1. 7. * §. 27. Ose 13. 9. Isai 1. 18. What blasphemie is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfigere no men Jehouae Leu. 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Chro. 32. 17. Mat. 9. 3. Ioh. 10. 33. Neh. 9. 18. Ezek. 20. 27. Reu. 16. 11. Exod. 5. 2. 2. King 6. 33. Dan. 3. 15. Iob 21. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. King 21. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 13. Leu. 24. 16. 1. Tim. 1. 20. Blasphemus secundum legem est decapitandus secundum canonem anathematizandus Can. paenit 3â— Vse 1. Reproofe of Papists blasphemies In Decretal * §. 14. De Absol cap. 6. can 9. Vse 2. Exhortation to Magistrates to punish blasphemers 1. King 21. 13. Iohn 10. 33. Dan. 3. 29. Vse 3. Admonition to take heed of blasphemy Vse 4. Direction to giue no occasion to others to blaspheme Doctr. A blasphemer may be pardoned 1 Tim. 1. 13. Reason Vse 1 Admiration of Gods mercie Vse 2. Exhortation for blasphemers to repent Zac. 5. 2 3. 1 Tim. 1. 16. Vse 3. Imitation to blesse them that curse vs. Mat. 5. 44. 1 Cor. 4. 13. What was done to obtaine forgiuenesse for man 1 Cor. 12. 12. Luke 2. 10. Isai 9. 6. Iude v. 6. Heb. 2. 16. Psal 8. 4. Gen. 2. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3. 4. Vse 1. Reproofe of mans vngrate fulnesse Isa 5. 1 2. c. Isa 1. 3. Vse 2 Exhortation to excell all creatures in obedience Doct. In what respects pardon is offered to all * §. 6. Prou. 1 21. 9. 3 4. Mar. 16. 15. Rom. 10. 12. 1 Tim. 2. 4. 6. Reason 1. Ezec. 18. 4. * §. 6. Vse 2 See more nerof 2. Treatise of Faith §. 29. To whom this title Son of Man is attributed 1 To mankind in generall Iob 25. 6. 2 To wicked men Gen 6. 2. Psal 57. 4. 3 To Prophets 4 To Christ Act. 7. 56. In what respect Christ is called Son of Man 1. Ioh. 3. 13. Reason why Christ is called Sonne of Man * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs modestie Christs humilitie Post vniuersalem commenmorationem omnium peccatoruÌ„ omnisque blasphemiae eminentius voluit exprimere blasphemiam quae fit contra filiuâ—t hominis Aug. Serm. 15. de verb. Dom. Simile Doct. Psal 78. 38. Psal 105. 21 23. 45. Ier. 3. 1. Act. 3. 22 3. 14 15. Reason Rom. 12. 21. A Transition from Gods mercy to his iustice Doctr. Abuse of mercie causeth extremity of iustice Heb. 6 4 6. 10. 26 27. Leu. 26. 23 24 Psal 18. 26. 1. Sam. 3. 14. Reason * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10. 1. Marke 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1. 17. Heb. 6. 5. Heb. 10. 26. Matth. 12. 24. Mark 3. 30. * Genus * Forma Of the Gospel see Treat 2. part 5. §. 4. Of Gods truth see Treat 2. part 6. §. 27. Psal 31. 5. Matth. 1. 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 33. 11. Isa 5. 4. Act. 13. 46. Simile Act. 26. 9. Act. 9. 1 13 21 Act. 26. 11. 1. Tim. 1. 13. Actâ— 7. 55 Luke 23. 34. Act. 7. 60. 1. Ioh. 5. 16. Heb. 10. 28 29. Vers 29. Ibid. Vers 27. Vers 26. Vers 29. Heb. 6. 4 5. 2. Sam. 24. 4. Mat. 26. 69. 1. Tim. 1. 13. a Ibid. b 2. Cro. 16. 10 Mat. 26. 69. Aug. lib. de her lib. de quaest 1. King 11. 4 5 6. Ezek. 44. 10. c. 2. Cro. 33. 13. Ephe. 4. 17. 18 1. Ioh. 5. 16. Whether the Scribes and Pharisies blasphemed the holy Ghost or noe Luke 23. 34. Who are Apostates 2. Thes 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * §. 18. 2. Tim. 4. 14. They who neuer professed the Gospell may sinne against the holy Ghost Tit. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether Christ prayed for them that blasphemed his workes Luke 23. 34. Reasons that the Scribes and Pharisie sinned against the Holy Ghost Matth. 12. 27. Matth. 21. 38. Matth. 12. 25. Vers 31. Marke 3. 30. Bellar. tom 3. contr 4. de paenit lib. 2. cap. 16. Iansen Concor Euang. cap. 49. * 1. Ioh. 5. 16. Heb. 6. 4 6. 10. 26 27. Bellar. de Purgat lib. 1. ca. 4. 11. Reu. 21. 27. Mat. 25. 46. Papists make lewd sinners Saints in heauen Papists teach that some haue beene deliuered out of hell a Ioh. Damasc in orat de mortuis b Ibid. c Greg. lib. 1. dialog cap. 12. * Treat 3. of Prayer §. 40. Rhemists on Mat. 12. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculum Luk. 20. 35. Mar. 3. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Extendere tempora purgatory vltra diem resurrectionis est error exploratus Bellar. de purg lib. 2. cap. 9. * Compare Mat. 28. 1. with Luke 24. 1. * Purgatorium projis tantum est qui cum venialibus culpis moriuntur Bellar de Purg. lib. 2. cap. 1. * Culpas ipsas Catholici omnes Christi san guine purgari affirmant Bellar de paen lib. 1. cap. 2. Difference betwixt sinners Gen. 5. 24. 1 Cor. 5. 5. 1 Cor. 11. 30. c. Iob 21. 23. Luk. 16. 19. 23 Mat. 27. 5. Exhortation to seeke pardon while we liue Luke 12. 5. Mat. 25. 11. 2 Cor. 6. 2. Isay 55. 6. Psal 95. 7. * § 20. The generall reason why the sin against the Holy Ghost is not pardoned Dan. 6. 15. Particular reasons why the sin against the Holy Ghost is not pardoned It is neuer repented of Heb 6. 4. 6. 2 Means of pardon is reiected Heb. 10. 29. Heb. 6. 6. 10. 26. Simile 3 God is vtterly renounced Luke 16. 26. Reuel 12. Mar. 3. 29. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 26. 27 * § 27. a Mar. 9. 43 44 b Iude v. 6. Mat. 25 41. d 2 Thes 1. 9. The heresie of the Chiliasts refuted Mat. 25. 46. Obiect 1. Gods mercy is ouer all his workes Answ 1. Thus diuels damned haue beene made partakers of Gods mercy Answ 2. Some mercy is manifested in hell Answ 3. Gods iustice is not satisfied for the damned Obiect 2. Vniust to punish a temporary sin eternally Answ 1. Sinne infinite in nature Answ 2. The will of the damned to sin is euerlasting Answ 3. The damned neuer cease sinning in hel Answ 4. The damned wittingly pull on themselues eternal punishment Simile Matth. 18. 34. Reason Psal 32. 1 2. Vse 1. Make no way to the sinne against the Holy Ghost 1 Withstand beginnings Ephes 4. 27. Heb. 3. 12. 2 Set thy heart on the Gospell 2. Thes 2. 10 11. 3 Consides the gaine which commeth by holding Christ Phil. 3. 8. Matth. 16. 26. 4 Persist not in denying the faith Matth. 26. 75. Simile 5 Take heed of â—aple Luke 〈◊〉 26. 2. Pet. 2. 20. 6 Pray against this sinne Psal 19. 13. See Treat 3. of prayer §. 20 22. * Treat 3. of Prayer §. 36. The Elect cannot sinne against the holy Ghost Reasons 1 When inlightned they are born againe 1. Iohn 3. 9. 2 All their sinnes are veniall Rom. 6. 23. 3 They are elected to life Treat 2. of Faith §. 60. Phil. 2. 12. 2. Cor. 13. 14.
of God who can doubt but that which is decaied or impaired in them thorow negligence securitie pride or any infirmity may be repentance bee renewed and recouered This highly commendeth the riches of Gods mercy who contenteth not himselfe that once hee hath well armed and prepared his souldiers against their enemies but is still ready to make repaire of that which is battered shattered or lost thorow the violent assaults of the enemie or thorow their owne negligence One would think it sufficient that once hee bestowed on vs whole Armour euen such as is sufficient to keepe vs safe if our selues be not in fault But when thorow our default any of the peeces thereof are faulty or missing to make it all vp whole againe much amplifieth his goodnesse This also sheweth a maine difference betwixt the Law and the Gospell ' For the Law leaueth no place to repentance nor affordeth any meanes to resume that which is lost or recouer that which is decaied but vtterly condemneth a man for that which is lost or decaied for it saith Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them Gal. 3. 10 But the voice of the Gospell is Repent sinne no more Turne you turne you from your wicked waiâ—s for why will yee die I may in this respect resemble the Law to Abishai the Gospell to Dauid Both of them found their enemie Abishai would presently haue smote him starke dead but Dauid waketh him telleth him in what danger hee was admonisheth him to looke better to himselfe Thus the Law setteth forth the rigour of Gods iustice the Gospell the riches of his mercy §. 6. Why the whole Armour is to be vsed THe ende why this whole Armour is to bee vsed now followeth It consisteth of two branches First to withstand which implieth a fight Secondly to stand fast which implieth the issue of the fight victory and conquest both of them amplified with a circumstance of time but in a differing manner The first hath respect to the time present in the euill day The second to the time past hauing done all In setting downe the end hee also declareth the benefit of this Armour that ye may be able whereof we haue spoken on the 1. verse The word whereby the end in the first branch is expressed is not altogether the same that was vsed in the 11. verse The word there vsed was simple to stand Here it is compound to withstand or stand against This is a word of defiance and combate and it also implieth the manner of fight which is face to face hand to hand foote to foote not yeelding an haires breadth to the enemy §. 7. Of manfull standing HEere then are two duties to bee obserued of all such as haue taken vnto them the whole Armour oâ— God 1 That stoutly they stand against their enemies and bid them defiance Hereof wee shall speake more on the first word of the next verse 2 That they giue no place vnto them This is a duty which the Apostle in expresse words commandeth Oft it is implied vnder this word that is here vsed A worthy patterne wee haue hereof in the example of our Lord and Generall Christ Iesus who still withstood Satan in euery assault and would not yeeld any whit at all in any of his temptations Our arch-enemy is both crafty as a Fox and cruell as a Lyon his craft will make him soone espie and take an aduantage his cruelty will make him follow it to the vttermost Great is their follie who first yeeld a little and then thinke well enough to acquit themselues they much deceiue themselues for after they haue once yeelded they haue neither will nor power to stand as they had before For as Satan is subtill so is sinne deceitfull who once hath tasted of it will scarce content himselfe with a taste but will still more and more hunger after it Thousands are deceiued therewith and by small yeeldings at first at length cleane ouerthrowne An especiall point of wisdome it is duly to consider our owne folly and weakenesse together with the Diuels craft and power how in our selues without this Armour there is no comparison betwixt vs and our enemies yea also to consider the nature of sinne and our pronenesse thereunto that so we may resolutely set our selues against all temptations not yeelding any whit at all to any Who almost findeth not by wofull experience that a little yeelding hath caused a great ouerthrow §. 8. Of the euill day THe time against which the forenamed Armour is prepared is next to bee handled It is here termed the euill day By euill is meant not so much sinne as trouble and day is put for any continuance of time Some take euill day for the whole time of a mans life yea for the continuance of this World all which time Satan assaulteth vs but no longer This I take to be too large an extent of this phrase for in the originall there is to each word adioined an article that day that euill day which implieth some set and distinct time wherefore other restraine it to the day of a mans death but that I take to be too strict a restraint there are many other daies and times wherein vse is to be made of Armour Wherefore in the meane betwixt both I expound the euill day to bee that time wherein Satan shall any way set vpon vs and assault vs whether by outward afflictions or otherwise All his temptations tend to euil and therefore the time wherein he assaulteth vs may well be termed an euill day Quest When commeth that day Answer It is no more knowne before hand then the day of death or the day of iudgement Whensoeuer the Lord letteth loose the raines to Satan then is that euill day That time wherein the Diuell depriued Iob of all he had smote his body with sore boiles vexed him by his wife and friends were euill daies to Iob. §. 9. Of Satans being loose IN that the Apostle telleth vs of an euil day hee implieth There hee times appointed wherein the Diuell shall bee let loose and haue liberty to assault vs. This the Apostle expresly foretold saying There shall come perillous times Marke the answere that was made to the soules vnder the Altar That they should rest till their brethren which should be killed as they were were fulfilled Thereby is declared that as they which were dead had their euill daies so the liuing should haue their euill daies The Apostle maketh a necessity hereof and putteth a must vnto it saying Wee must thorow many afflictions enter into the Kingdome of God As there are common times of triall for whole Churches so for particular persons There is small reason for any to doubt hereof but it is a point of good wisdome for all to looke for it
For who is there that hath not felt some experience hereof and by his owne experience can verifie the truth of this point The Lord will haue all his tried for so is his owne power mercy and wisdome the more manifested in his Saints and so are his enemies the more confounded Besides the Lord will heereby make a difference betwixt his Church here on earth and in Heauen Be not secure as if no euill day could or would come this is a most dangerous conceit whereby the Diuell getteth great aduantage for thus he suddenly surpriseth many and yet it is the conceit of too too many In their peace and prosperity they thinke there shall be no alteration they shall neuer be moued not onely carelesse worldlings but oftentimes Gods children fall into this conceit as Dauid Take we heede hereof though for a while wee thinke all well yet alwaies it shall not bee so the euill day commeth sooner vpon some later vpon others longer it tarrieth with some shorter with others yet it comes vpon all though it bee vncertaine when it commeth and how long it tarrieth yet most certaine it is that it will come §. 10. Of preparation against triall AS another vse of this marke the next point for in regard hereof the Apostle counselleth vs to prepare against it yea he maketh mention of the euill day as of a motiue to make vs watchfull and carefull to arme our selues against it Now then in that he biddeth vs take armour that wee may stand in the euill day his counsell is that Preparation must be made before hand against the time of triall The care which Iob had for his children before hand must wee haue for our selues It should seeme that hee himselfe looked for the euill daies that came vpon him for hee saith The thing which I greatly feared is come vpon me c. And this was it which made him so well endure so sore assaults Very carefull was Christ in preparing the Disciples against his departure because he knew there were euill daies comming vpon them The last petition of the Lords prayer tendeth to this purpose If preparation be not before hand made we may suddenly bee surprised and ouercome like the people of Latâ—h But if wee be well prepared we may well be the more secure What is like to bee the issue of them who put the euill day farre away from them and neuer thinke of resisting the euill one till hee set vpon them Many thus plunge themselues into much misery The children of this world are in this respect wiser then many Christians for they vse in time of peace to haue their trainings musterings tiltings and many other martiall exercises that thus they may bee beforehand prepared for warre Let vs in the time of our greatest tranquillity meditate of the euill to come and for our helpe herein obserue what euill falleth vpon others and consider the like or worse might haue fallen or may afterwards fall vpon vs and therefore thorowly examine our selues and search what faith what hope what righteousnesse what sincerity what other good and needfull graces we haue in vs that wee be not to seeke of our Armour when the Diuell commeth to assault vs. Hitherto of the first branch concerning the End of arming our selues §. 11. Of the multitude of trials THe second followeth wherein the circumstance of Time is first laid downe and first to be handled It is in these words hauing done all things that is hauing well passed ouer all those brunts whereunto yee shall bee brought and well acquitted your selues Here first the Apostle implieth that Many trials are to bee vndergone many assaults to bee withstood before we can looke to be free and safe Thorow many afflictions we must enter into the Kingdome of God Many are the troubles of the righteous This was presented vnto vs in Christ our head and in all his faithfull members in all ages in Patriarchs Prophets Apostles c. The ancient Iewes were an especiall type hereof Canaan a place of rest and quiet was promised vnto them but before they entered into it they went into Aegypt and were there bondmen from thence they came into the Wildernesse where they were brought to many straites and difficulties and lastly many sore battels fought before they could haue rest in Canaan This partly ariseth from Gods good and wise ordering matters to his owne glory and his childres good and partly from Satans insatiable cruelty who neuer thinkes he hath assaulted enough so long as a Christian souldier standeth It was a sore blow he gaue Iob when he depriued him of all his goods and children a blow that might haue strucken another cleane downe yea starke dead but because he stood stoutly hee lent him another blow which was much sorer yea still hee laid on with all his might till God would suffer him to strike no longer The like vnsatiablenesse is manifested in his instruments Instance Sauls pursuing of Dauid and the Pharises persecuting of Christ they were neuer satisfied Thinke not the Christian combate ended when some few battels are fought and that thou art now out of all danger because thorow Gods mercy and power thou hast hitherto beene deliuered rather expect and prepare for more No doubt but Peter thought himselfe safe enough when one maide which would haue betraied him was gone away but wee reade that a second came to him yea others also Wherefore so long as Satan hath liberty which will be so long as wee or any other man liueth in this World let vs be watchfull and still prepared for many assaults one after another Many stout victorious Monarchs haue beene ouerthrowne because after a conquest they feared no fresh assault and so haue beene suddenly surprised It should seeme that Belshazzar was so ouertaken because the same day that hee made his royall feast himselfe was slaine and his kingdome taken by Darius Vse 2 Many thinke that by reason of those many assaults which the Diuell maketh against them and the many tryals whereunto they are brought God hath vtterly forsaken them and giuen them ouer to the power of their enemies this then may serue for their comfort and as a prop to vphold them that God doth thus order the estate of his children that many things must be done and finished before we can looke for rest §. 12. Of holding out THe word which the Apostle vseth to set downe the time of conquest is a word of perfection and implieth a full and finall ending of a matter to it hee addeth a very generall particle all whereby he teacheth vs that It is not sufficient well to begin the fight and make a good onset nor yet to hold out the brunt of some assaults but all how many soeuer and of what kind soeuer must be held out all must be finished before we can looke for victory Hee