this copulatiue particle AND and the Sword that is take the Sword also as well as other peeces of Armour Whence obserue that It is not enough to keep off our enemies assaults from annoying vs but our care and endeauor must be to driue them away and destroy them Resist the Diuell saith the Apostle and he shall flie Resist is a word not onely of defence but also of offence This phrase he shall flie sheweth that our endeauour must be to driue him away and put him to flight It implyeth both a promise and a duty To this purpose tend those phrases in Scripture of killing our members on earth mortifying the deeds of the body crucifying the flesh and the world destroying the body of sinne beating downe the body and keeping it in subiection We haue a notable example hereof in our Head and Generall Christ who put the Diuell to flight likewise in one of his Captaines S. Paul who brought his body into subiection to who the world was crucified If we stand onely vpon defence we embolden hearten our enemies wh◠will neuer leaue assaulting vs till they haue preauiled against vs except they be destroyed as Saul neuer left persecuting Dauid till he himselfe was destroyed Vse 1 Heere is a good direction for Magistrates that haue a charge ouer people committed vnto them that they content not themselues with defending such as are vnder their gouernment from idolaters heretiques atheists worldlings and the like enemies but that they cut off and destroy those dangerous and mischieuous enemies For this purpose the sword of God is committed into their hands and They are the Ministers of God to take vengeance on such as doe euill Thus did that good King Iosiah and other good Kings Obiect This is done by the temporall sword but what is that to the Sword of the Spirit here meant Answ 1 It may fitly be applyed by way of allusion 2 It followeth by iust and necessary consequence for euery one must doe his best to profligate spirituall enemies and seeing God hath afforded to Magistrates not onely the spiritual Sword which is common to all Christians but also a temporall Sword which is proper to thē they must vse both 3 The vse of the temporall Sword is a great helpe to the spirituall and much good may be done thereby for howsoeuer Satan himselfe being a Spirit is no whit danted with the temporall Sword yet idolaters heretiques profane men and other like instruments of the diuell in and by whom the diuell much annoyeth the Church of God are danted and may be destroyed thereby and so Satan put to flight It is the ouerthrow ruine of many Churches that the ciuill Gouernours suffer the enemies therof to get head assault the church people of God Vse 2 Here is a direction also for Ministers They must not only teach the truth instruct in good maners encourage the vpright but also refute errors cut downe sin and endeauour to destroy whatsoeuer maketh against the glorious Gospel of Christ Note what the Apostle saith in this case The weapons of our warfare are mighty thorow God to cast down holds casting down the imaginations euery high thing that is exalted against the knowledge of God c. and hauing vengeance ready against all disobedience That we may not thinke that this was proper to his Apostolicall function he saith in generall of a Bishop that as he must be able to exhort with wholesome doctrine so to improue them that say against it There is a two edged Sword put into the mouths of ministers they must accordingly vse it to defend by teaching sound doctrine and instructing in good maners to offend by confuting errors reprouing sins Many errors in iudgement and much corruption in life creepeth into the Church for want hereof Vse 3 As for priuate persons euery one hath a charge ouer his own soule for their own soules safety they must resist Satan oppose against the world subdue their flesh strike fight it is a foolish pitty to spare the enemy destroy a mans selfe If Satan tempt with an holy indignation bid him auoid if the world allure defie it if the flesh lust sub due it Thus much for the connexion of this Weapon with the former peeces of Armor I will now distinctly handle it and shew 1 What this Weapon is 2 How fitly resembled to a Sword and why called the Sword of the Spirit 3 How it may be taken and vsed 4 What is the benefit of well vsing it 5 What are the sleights of Satan to depriue vs of it §. 2. Of the true Word of God THe Weapon here prescribed is expresly termed the Word of God which is that part of Gods will which in the holy Scripture he caused to be recorded It is called Word because by it Gods will is manifested and made knowen euen as a man maketh knowne his minde and will by his words It is also said to be the Word of God in regard 1 Of the Author which is God himselfe 2 Of the matter which is Gods will 3 Of the end which is Gods glory 4 Of the efficacy which is Gods power This word is properly and truely the right sence and meaning of the Scripture for except that bee found out in many words there may seeme to be matter of falshood as that the Sonne knoweth not the day of iudgement of heresie as that the Father is greater then the Son and contradiction as betwixt that which Christ said my Father is greater then I and that which the Apostle said that Christ Iesus thought it no robbery to be equall with God The letter of Scripture may be alledged and yet the word of God missed as by all her etiques And a man may swarue from the letter and yet alledge the true word of God as the Euangelists and Apostles did many times Compare Mic. 5. 2 Psal 40. 6. with Mat. 2. 6. Heb. 10. 5. So may diuerse translaters differ in some words and phrases and Preachers in alledging testimonies of the Scripture may misse of the iust letters and yet all retaine the true word of God which is the true sence rightly conceiued and rightly applyed This therefore is it which we must labour after and that with care and diligence as Christ implieth where he commandeth to search the Scriptures The word which he vseth is metaphorical taken from such as vse to search in Mines for siluer and gold they will dig deep they will breake the seuerall clots of earth all to peeces to find out the golden Oare Thus must we deale with the Scriptures as we are exhorted by Christ Ioh. 5. 39. and by Solomon Pro. 2. 4. and so much the rather because euery sentence syllable letter and tittle in holy Scripture is of moment Otherwise if we doe
tempted to worship the Diuell bid Satan auoyde §. 15. Answer to Satans Suggestion of the imperfection of Gods word 2 Sugg IT is but a leaden sword as a nose of waxe it may be turned euery way Heretiques Idolaters Schismatiques profane persons worldlings yea and the diuell himselfe turne it to their owne turnes Besides it is so blunt as it can neither cut off errors in iudgment nor roote out corruptions in life for notwithstanding the best application that may be made of Gods word heretiques remaine as peruerse in iudgement and wicked men as obstinate in life as if this sword had neuer been vsed against them In these hath Satan much preuailed with Papists Answ It is most false that Gods word is either so flexible or so blunt It is a most true right certaine infallible vndeniable word alwayes constant euer one and the same for euer so absolutely perfect as nothing can be added to it or may be taken from it Whosoeuer teacheth any otherwise then it teacheth is accursed Saint Peter termeth it A more sure word then that diuine voice which was heard from heauen at Christs tranfiguration which he doth not any whit to extenuate the authority of That but the more to commend This vnto the Church so as if a difference could be made this written Word of God should haue preheminence and so doth Christ also seeme to preferre it vnto the witnesse of Iohn the Baptist of his owne workes and of the Father himselfe §. 16. Of Heretiques falsifying the Word THat which Heretiques or other wicked men alleadge to iustifie any error in doctrine or corruption in life is onely the bare letter of the Word not the true sence thereof and so not the word of God but conceits of their owne braine for if all the Scriptures which they alleadge be well sifted and throughly examined we shall find them either mangled or mingled peruerted or misapplied First mangled by leauing out somthing of moment as in the text which Satan alleadgeth to Christ he left out this clause in all thy waves which had taken away all the force of his temptation for it was not Christs way to fling himselfe headlong from a pinacle there being other wayes and meanes whereby he might come downe so in the description of a naturall mans condition this word onely is left out in the vulgar Latin translation whereby they would auoid the text alleadged against their semi-Pelagian opinion of mans being onely halfe dead in sinne So also in Rom. 11. 6. this clause is left out But if it be of works then is it no more grace otherwise worke is no worke Which words are a most euident testimony against merit of works 2 Mingled by adding something which may make for them as the old Latin copies in Rom. 4. 2. added this word Legis of the Law and thence they inferre that all works are not excluded froÌ„ iustifying a maÌ„ And in al the Latin copies this word full in the Angels salutation to Mary is added whence they likewise gather an argument to deify the Virgin Mary 3 Peruerted and that two wayes First by taking that literally which is meant figuratiuely as that phrase of Christ in the institution of his last Supper This is my body 2 By taking that allegorically which was spoken properly as that speech of Peter to Christ Here are two Swords whereby they would proue that there belongeth to the Pope two Swords the spirituall Sword of a Pastor and the temporall Sword of a King 4 Misapplyed by turning the places which they alleadge to another thing then was intended by the Holy Ghost As in that speech of Christ to Peter Vpon this Rocke c. they apply that to Peter and to the Pope which Christ meant of himselfe Herein doe Separatists and Shismatiques much offend These Texts I will put enmity betweene thy seede and her seed Depart depart yee come out from thence c. Goe out from her my people with the like they alleadge to draw men from all the assemblies of Gods Saints whither any wicked men doe resort §. 17. Of the sharpenesse of Gods Word VVHereas hee suggesteth that the Word is a blunt Sword expresly he crosseth the testimony of the holy Apostle who saith that it is a very sharp and keâ—â—e Sword sharper then any two edged sword piercing eueÌ„ to the diuiding of the soule spirit c. That Hereticks other wicked men are no whit moued thereby it is because their hearts are hardned as Pharaohs was and their eies blinded as Balaams they are past feeling If euer they come to haue any life and light sence this Sword wil so pierce their soules as it wil vtterly confound them so as they shall not haue what to oppose In the meane while so sharpe is this Sword that I doubt not but it maketh a wound euen in the conscience of the hardest heart But what if at all it pierceth not such obstinate persons yet it defendeth vs from being hurt by their obstinacy so as this Sword is not altogether without vse §. 18. Answer to Satans Suggestion of the difficultie of Gods Word 3 Sugg THis Sword is so fast in the scabberd that it can hardly if at all be pulled out To speake plainly it is so hard and difficult that the true meaning cannot be found out Herein also are Papists besotted who alleadge to this purpose the words of Peter that among those points which Saint Paul deliuered in his Epistles some are hard to be vnderstood Answ If God deserue more credence then Satan this Suggestion is directly false God saith that his Word is a light vnto our feet and a lanthorne vnto our pathes that it giueth light to the eyes that it giueth to the simple sharpenesse of wit and to the child knowledge and discretion that if it be hid it is hid to them who are lost in whom the god of this world hath blinded their minds All these and such like Diuine testimonies argue a perspicuity in the Scripture so as all may and ought to haue free accesse vnto it but very few can diue into the depth of it for it cannot be denyed but that in sundry respects the Scriptures may be said to be hard §. 19. Of the respects wherein the Scripture is difficult FIrst in regard of the matter Many profound deep mysteries are contained in them which Dauid calleth wondrous things thus many things in Pauls Epistles are hard yet these profound mysteries are so plainely and distinctly laid downe in the Scripture that they who are not ouercurious presuming to vnderstand aboue that which is meet to vnderstand but will vnderstand according to sobriety may conceiue For example the Trinity of persons in the vnity of the Deity the hypostaticall Vnion of the
Of the grounds of Scripture against secure boldnesse 260 62 Of the assurance of faith 261 63 Of the grouÌ„ds of Script for perseueraÌ„ce 262 64 Of preseruing and encreasing faith 263 65 Of vsing the Word for encrease of faith 264 66 Of vsing the Sâ—cr for encrease of faith 265 67 Of prayer for encrease of faith 266 68 Of well vsing faith 266 69 Of the vse of faith in prosperitie 267 70 Of the vse of faith in aduersitie 268 71 Of oft calling to minde Gods promises 268 72 Of well applying Gods promises 270 73 Of applying generall promises 270 74 Of applying particular promises 271 75 Of applying absolute promises 273 76 Of applying conditionall promises 274 77 Of applying implicit promises 276 78 Of the true heires of Gods promises 277 79 Of applying Gods promises to the right persons 278 80 Of the meaning of the metaphor 279 81 Of Satans darts heere meant 280 82 Of the vertue of faith against Satans darts 281 83 Of Satans fiery darts 282 84 Of the vertue of faith against Satans fiery darts 283 85 Of striuing against despaire 284 85 Of the need and benefit of faith 284 86 Of spirituall recouery 285 87 Of Satans assaulting our faith 286 88 Answere to Satans suggestion that it is presumption to beleeue 287 89 Answere to Satans suggestion of the difficultie of getting faith 289 90 Answere to Satans suggestion of the small need and vse of faith 290 90 Answere to Satans suggestion of the damage arising from faith 291 91 Answere to Satans suggestion of mans vnworthinesse 291 92 Answere to Satans suggestion of mans imperfection 292 93 Answere to Satans suggestion of trusting to meanes 292 94 Answer to Satans suggestion of apostacy 293 95 Direction against Satans stormes 293 THE SEVENTH PART The Helmet of Hope § 1. OF the difficulty of a Christian souldiers estate Page 294 2 Of the spirituall grace here meant 295 3 Of the definition of Hope 296 4 Of assurance and patience of Hope 297 5 Of the agreement betwixt faith hope 298 6 Of the difference betwixt Faith Hope 299 7 Of the resemblance betwixt Hope and an Helmet 300 8 Of the vse of Hope 301 9 Of the need of Hope in regard of the vncertaine and long date of Gods promises 301 10 Of the need of hope in regard of troubles 303 11 Of the neede of Hope in regard of the scoffes of the wicked 304 12 Of the neede of Hope in regard of our owne weakenesse 304 13 Of getting and preseruing of Hope 305 14 Of experience nourishing Hope 306 15 Of meditating on the end of Hope 307 16 Of the resemblance betwixt Hope and an Anchor 308 17 Answer to Satans suggestion against a sure ground of a Hope 309 17 Answer to Satans suggestion of false grounds of Hope 310 18 Answer to Satans suggestion of licentious trusting on mercy 311 19 Of Satans seeking to depriue vs of the vse of Hope 312 THE EIGHT PART The Sword of the Spirit § 1. OF adding a sword to other peeces of Armour Page 313 2 Of the true Word of God 316 3 Of the meanes to find out the true sence of the Scripture 317 4 Of the resemblance betwixt the Word of God and a Sword 319 5 Why the Word is called a Sword of the Spirit 320 6 Of the meanes of well vsing the Word â—21 7 Of the meanes to attaine knowledge by the Word 321 8 Of wisdome in applying the Word 322 9 Of Faith in Gods Word 323 10 Of yeelding obedience to the Word 323 11 Of the manifold vse of Gods Word 324 12 Of the wrong which Papists doe in detaining the Word 326 13 Of neglecting Gods Word 326 14 Answer to Satans suggestion that the Scripture is not Gods Word 318 15 Answer to Satans suggestion of the imperfection of Gods Word 330 16 Of heretikes falsifying the Word 331 17 Of the sharpenesse of Gods Word 332 18 Answer to Satans suggestion of the difficulty of Gods Word 333 19 Of the respects wherein the Scripture is difficult 333 20 Of the reasons why the Scripture is in some respects difficult 335 21 Of the perspicuâ—ty of the Scripture 336 22 Answer to Satans suggestion of the danger of suffering all sorts to reade the Scriptures 336 23 Answer to Satans suggestion of the hurt of much knowledge 337 24 Of ignorance how hainous a sinne it is 338 25 Answer to Satans suggestion of the non-proficiency of many bearers 339 THE THIRD TREATISE Of the meanes to vse spirituall Armour aright THE FIRST PART Of Prayer in generall § 1. OF the ioyning of Prayer with the whole Armour of God Page 340 2 Of the meane betwixt presuming and tempting God 342 3 Of diuiding the Word aright 343 4 Of the points to be handled in Prayer 344 4 Of the definition of Prayer 345 5 Of the obiect of Prayer God onely 346 6 Of the reasons why our desire is to be made knowne to God 347 7 Of the things which are requisite to the right manner of Prayer 348 8 Of praying in the mediation of Christ 349 9 Of inward reuerence in prayer 350 10 Of words befitting prayer 350 11 Of gesture in prayer 350 12 Of faith in prayer 351 12 Of lowlines of mind in him that prayeth 351 13 Of holinesse in him that prayeth 352 13 Of praying with vnderstanding 352 14 Of our desire in prayer 353 15 Of the first motiue to prayer Gods command 353 16 Of the second motiue Gods worship 354 17 Of the third motiue God honour 354 18 Of the fourth motiue the necessity of prayer 355 19 Of the things which men receiue without calling vpon God 356 20 Of the fifth motiue the profit of prayer 356 21 Of the respects wherein ones prayer is not heard 359 22 Of the sixt motiue the efficacy of prayer 360 23 In what respects men are said to preuaile with God by prayer 362 24 Of extraordinary effects of prayer 362 25 Of the vse which we may make of the efficacy of extraordinary prayers 363 26 Of the seauenth motiue the honour of praying 364 27 A collection of the motiues to prayer 365 THE SECOND PART The kinds of Prayer § 28. OF the generall heads whereunto the particular kinds of Prayer are referred Page 365 29 Of the things to be asked in prayer 367 30 Of the summe of the Lords Prayer 368 31 Of the diuers manner of asking things absolutely and conditionally promised 369 32 Of the euils to be prayed against 370 33 Of praying against sinne 371 34 Of the manner of praying against the guilt and power of sin and temptations therto 372 35 Of praying against punishments of sinne 373 36 Of praying for others 374 37 Of those that pray not for others 375 38 Of the persons for whom we must pray 376 39 Of praying for the dead 377 40 Of Purgatory 378 41 Of vaine wishes for the dead 380 42 Of not praying for such as sinne against the Holy Ghost 381 43 Of
not thus search the Scriptures insteed of Gods word wee may alleadge our owne conceits §. 3. Of the meanes to finde out the true sence of the Scripture FOr our helpe in finding out the true sence of Scripture there are diuers profitable meanes as 1 Vnderstanding of the originall tongues diuerse errors heresies haue been drawn from translations It is likely that the first thing that moued Papists to make mariage a Sacrament was the word Sacramentum which the vulgar translation vseth Ephes 5. 32. and which the Rhâ—mist translate a Sacrament But the originall signifieth a mystery or secret Besides euery language hath proper kinds of speeches which being translated word for word in other languages would seeme obsurd so that for the true vnderstanding of the propriety of many Scripture phrases knowledge of the originall tongues is needfull 2 Skill in the Arts whereby proper and figuratiue phrases may be discerned and distinguished and whereby the true construction of words and iust consequence of arguments may be obserued These especially are for the learned wherein the valearned must seeke the helpe of the learned 3 Knowledge of the Analogie of Faith that is of the fundamentall points of our Christian religion that no sence be made contrary to any of them The literall acceptation of these words This is my body and the heresie of Transubstantiation grounded thereon is contrary to the sixt article of our Creed He ascended into heauen and fitteth at the right hand of God c. 4 Obseruation of the scope of that place which is interpreted and of the circumstances going before and following after Thus may the true meaning of that parable touching the Samaritan which shewed mercy to the man wounded and halfe dead be easily found out 5 Comparing one place with another Thus the meaning of many types and prophesies in the old Testament may be vnderstood by the application of them in the New By comparing obscure places with perspicuous places the obscure will be made perspicuous 6 Prayer For thereby the Spirit of reuelation wherof the Apostle speaketh Ephes 1. 17. is obtained therefore Dauid prayeth vnto God to open his eyes that he may see the wonders of Gods Law Psal 119. 18. 7 Faith and obedience to Gods word so farre as it is made knowne God giueth ouer such to beleeue lies who receiue not or loue not the truth §. 4. Of the resemblance betwixt the word of God and a Sword A Sword whereunto the word is compared hath a double vse one to defend a man from the assaults of his enemies they who can well vse a sword find a great vse hereof euen in this respect The other is to annoy driue backe and destroy a mans enemy This double vse did Eleazar one of Dauids Worthies make of his sword which he vsed so long that it claue to his hand againe he defended himselfe and the Israelites and destroyed the Philistims therewith Thus the word of God is of great vse both to defend â—s from all the assaults of our spirituall enemies and also â—o driue away confound and destroy them It is profitaâ—le for doctrine and reproofe for instruction and correction 2. Tim. 3. 16. This is euident by Christs manner of vsing the Word â—n his conflict with Satan by it he did defend himselfe against the first and second assault and by it in the â—hird he draue the diuell away Thus he vsed it afterwards in his conflicts with Scribes Pharisees Sadducees â—nd others When any thing was obiected against Christ â—sually he defended himselfe with the Scriptures and with the Scriptures he confounded them so did Steâ—hen Apollos and all the Apostles By the Word also may all carnall and fleshly lusts be cut downe and subdued as flesh may be cut in peeces by a sword Wherefore as Gentlemen souldiers and trauellers alwayes haue their swords by their sides or in their hands ready to defend themselues and to spoile their enemies so ought we alwayes to haue this sword in readinesse Let vs shew our selues as wise and carefull for the safety of our soules as naturall men for their bodies §. 5. Why the Word is called a Sword of the Spirit Vse THis word of God is called the Sword of the Spirit as in regard of the Author of it which is the holy Spirit so also of the nature and kinde of it for it is Spirituall and so opposed to a materiall sword made of mettall which may be called the sword of flesh To this purpose the Apostle saith The weapons of our warfare are not carnall not carnall is in effect as much as Spirituall Hence is it that it is so liuely and powerfull sharper then any two edged sword piercing euen to the diuiding asunder of souâ— and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart Were it not spirituall it could not possibly pierce so deepe it could not discerne the thoughts of the heart neither could it any way annoy the Diuell who is not flesh and blood as we haue heard but a spirit Behold Gods goodnesse and wisedome in furnishing vs with such a weapon as our greatest enemies euen they who are not flesh and blood do dread and that not without cause because it is of power to confound them So as if we be wise skillful and carefull in vsing iâ— we need not feare their feare nor be troubled but wee shall rather strike dread and terror into them §. 6. Of the meanes of well vsing the Word FOr the well vsing of this Spirituall Sword foure especiall graces are needfull First Knowledge Secondly Wisdome Thirdly Faith Fourthly Obedience 1 For Knowledge In all things that we doe we must by the Word vnderstand and know what God saith what is his good will pleasing and acceptable to him for which wee haue both the practice of the Psalmist Psal 85. 8 and the precept of the Apostle Rom 12. 2. Eph. 5. 17. For by the holy Scriptures onely and alone we may attaine to the knowledge of the whole will of God Without knowledge of Gods truth we shall be alwaies wauening and neuer established in any truth whether it concerne iudgement or practise nor yet with courage resist any contrary corruption §. 7. Of the meanes to attaine Knowledge by the Word FOr this obserue these directions Vse 1 Reade the Word diligently and frequently Giue attendance thereunto and that not onely with others but also alone with thy selfe that thou maist better obserue it Haue set times for this end and be constant in obseruing them if by any vrgent occasions thy taske be omitted at one time double it another time 2 Meditate of that which thou hast read Meditatiâ—n is an especial meanes to helpe both vnderstanding and memory A thing at first reading is not so well conceiued 〈◊〉 when it is seriously
pondered this serious pondering â—aketh a deepe impression of it in our memories 3 Attend to the preaching of Gods Word and bring thereunto a mind willing to learne This is Gods ordinance in the vse whereof we may well waite and depend vpon God for his blessing and that 1 To enlighten our vnderstanding 2 To worke vpon our affections 3 To teach vs how to apply it §. 8. Of Wisdome in applying the Word 2 FOr Wisdome It teacheth vs rightly to apply the Word and that both in the true sence and meaning of that particular place which we alleadge and also according to the present matter for which it is alleadged If we misse of the meaning of the place it is no word of God but a conceit of our owne braine We peruert the Scripture to our owne destruction If it be not pertinent to the matter it is as a plaister or a medicine wrongly applied which healeth when it should draw and so causeth inward festering or draweth when it should heale and so maketh the sore or wound much worse A potion mistaken oft killeth the patient Euen so if the terrors of the Law be vrged to a wounded conscience they may driâ— a man into vtter despaire or if the sweete promises of thâ— Gospell be applied to profane Libertines and carnallâ— Gospellers they may make them highly and intolerablyâ— presume Nothing can be more pernicious then the worâ— wrongly applied It is like Sauls sword which neuer veâ—ned empty from the blood of the slaine when it was held oâ— against the enemies it destroyed them when Saul himselfe fell vpon it it runne into his owne bowels it killeâ— him So the Word well vsed against our spirituall enâ—mies destroyeth them if we fall on it our selues it mâ— be the death of our soules for it is either the sauour of death or the sauour of life Needfull it is then that vnto knowledge wisdome be added that we may rightly apply it For this end we must obserue as the true meaning of the place it selfe so the occasion matter and end why it is alleadged that so fit and pertinent places may be alleadged Thus did Christ vse the Word he alleadged a most fit text against distrust so also against presumption and against idolatry §. 9. Of Faith in Gods Word FOr Faith the power of Gods Word is restrained therevnto for it is the power of God to euery one that beâ—eeueth All knowledge and wisdome without it is in vaine The Word which the Iewes heard profited them not because it was not mixed with Faith in them that heard it Euah vnder stood Gods Word well enough and wisdome shee had enough well to apply it but because shee did not stedfastly beleeue in it but was brought to doubt of it shee lost the vse of this Sword her enemy came in vpon her and killed her For this end the authority of the Scriptures is well to be noted they are of diuine authority 2 Tim. 3. 16. Gods oracles are recorded in them not one â—ot or tiâ—â—le of them shall scape till all be fulfilled Mat. 5. 18. This knowne and beleeued will bring vs to giue full assent to the truth of them §. 10. Of yeelding obedience to the Word FOr Obedience In Religion a man knoweth no more then he practiseth In this respect it is true that If a man thinke hee knoweth any thing hee knoweth nothing yet as he ought to know so as without obedience all knowledge is nothing as Saint Iames declareth by a fit comparison taken from one that beholdeth his face in a glasse and forgetteth what manner of one he was This therefore must be added to all the rest and herein we must be carefull that we turne neither to the right hand nor to the left neither carelesly neglect that which is commanded nor preposterously doe that which is forbidden Thus blessed are they which know if they doe the things which they know In this experimentall knowledge consisteth the very power of this spirituall Sword by it is lust subdued the world crucified vnto vs and the Diuell driuen away §. 11. Of the manifold vse of Gods Word Point 4 THe benefit of well vsing this Sword is admirable for there is no error in iudgement but may be refuted no corruption in life but may be redressed hereby Neither is there any true sound doctrine but may bee proued and maintained against all gaine-sayers or any vertue and duty but may bee warranted by it and wee thereby directed also in the performance thereof The Apostle expresly saith of the Word that it is profitable to all these Dauid vpon his owne experience affirmeth that by Gods Word hee was made wiser then the Ancient then his Teachers then his Enemies Ancient men who haue much experience of many times and of many things done in those times commonly get much wisedome by their long experience so as among the ancient is wisedome and in the length of daies is vnderstanding Yet Gods Word taught Dauid to vnderstand more then experience could teach the ancient Yea though Teachers commonly know more then Schollers or learners Their lips should preserue knowledge yet Dauid by Gods Word exceeded all his Teachers in knowledge And though enemies thorow their continall searching after sundry points of pollicy and inuenting many stratagems and cunning wyles as also by prying into the attempts of the aduerse parties grow very subtill and crafty yet by this Word of God did Dauid learne more wisdome then all they For Gods Word is of a farre larger extent then mans wit wisdome learning and experience can attaine vnto Though the Booke wherein Gods Word is contained be not comparable in multitude of letters sillables and words to the massie Volumes of many mens works yet for substance of sound matter and variety of seuerall and sundry directions all the Bookes in the World are not comparable to it Euery good thing whatsoeuer may be iustified thereby euery euill thing whatsoeuer may be disproued thereby so as by this Sword euery good thing which is opposed against may be maintained and euery euill thing whereunto we are tempted be repelled There is no crosse vnder which any man lieth no distresse whervnto any is brought but may be eased and helped by Gods Word from it may sound comfort be fetched by it may a man be supported This was Dauids comfort in his trouble Art thou afflicted in body or troubled in conscience Are thy Children kinsfolke or any other which thou accountest neere and deare vnto thee a vexation vnto thee Is thy estate decayed Art thou troubled with euill men or any other way distressed Search the Scriptures therein shalt thou find comfort enough if rightly thou canst apply them In a word this Word of God is to the blinde a Light to them that wander a Guide to them that are in distresse a Comfort to them
that doubt a Counseller to the vnlearned a Teacher And what is it not it is all things to all men Vse 1 O excellent Instrument How much bound vnto God are we for it What account ought we to make of it How expert ought we to be in it Whosoeuer carelesly neglecteth it or lightly esteemeth it is most vngratefull to God who in wisedome and goodnesse hath prouided it for him and most iniurious to himselfe in losing the vse and benefit of such a weapon §. 12. Of the wrong which Papists doe in detaining the Word Vse 2 VVHat enemies to the safety and saluation of people are Papists who like the Philistims 1 Sam. 13. 19. 22. depriue them of this weapon Herein they plainely declare themselues to be seruants of Antichrist and enemies of Christ They doe euen conspire with Satan himselfe and so also doe all they which openly or couertly speake against priuate reading and publike preaching of the Word who scoffe at that knowledge which lay men and woemen haue in Gods Word §. 13. Of neglecting Gods Word Vse 3 AS for those who themselues neglect or reiect or abuse Gods Word what enemies are they to their owne soules making way to their owne destruction too many so doe as 1 They who care not to reade it or heare it at all of all Books they least respect the Bible Many will haue Statute Bookes Chronicles yea Play-bookes and such like toyish Pamphlets but not a Bible in their House or hands yea which is very lamentable some Schollers which intend to be Diuines haue and reade store of Postils Legends and such like trash and yet are strangers to the holy Scriptures Some vse to carry other Books with them to Church euen then to draw away their mindes from hearing Gods Word when it is read and preached by others Some goe yet further and will not suffer their Wiues Children or other of their Houshold to reade the Word And some scoffe at such as carry the Scriptures with them to Church terming them in reproach Biblecarriers All these and all other like these haue no sword at all 2 They who haue Bibles and it may be fairely bound vp but why onely to lie in their house or to carry with them to Church they reade it if at all as seldome as may be their wordly affaires will afford them no time to reade the Scripture How many be there that neuer in their liues read thorow all the Scriptures if euer they read thorow any one Booke These haue a Sword but to hang by the wals 3 They who reade much but onely reade neuer search the Scriptures to find out the true sence and meaning of it much like vnto supersticious Papists who content themselues with mumbling ouer at set times a certaine number of prayers stinted by their bead not regarding what they pray These haue their Sword alwaies in the scabbard 4 They who as they reade so seeke for the true sence but to what end onely to vnderstand the truth of the History to reconcile seeming differences to maintaine discourse or it may be also to iustifie the truth of doctrine against gaine-sayers but not to be edified in Faith and to haue sinne mortified thereby These draw forth this sword onely to flourish with it 5 They who in searching out the sence of Scripture trust to their owne skill wit and vnderstanding neglect the ministery of the Word whereby this sword is as it were whetted and made sharpe and they taught well to vse it These foolish and ouer bold souldiers care not how vnskilfull themselues be or how blunt their weapon be 6 They who doe all they can to bee expert in Gods word but with a trayterous minde to fight against the truth contained therein as Heretikes yea and it may be to ouerthrow the authority of the word it selfe as many Atheists These fight with Christs weapon vnder Satans colours against Christ himselfe §. 14. Answer to Satans suggestion that the Scripture is not Gods word THe chiefest sleights which Satan hath to depriue vs of this weapon are these Sug. 1. There is no such word of God at all that Scripture which is called Gods word was not inspired of God but so said to be onely to make men to giue greater credence thereto Thus before Gods word was written Satan brought men to doubt of that reuelation of Gods will which it pleased God to giue to man as our first parents and the old world Now it is written he makes men thinke it is but as other writings of mans inuention herewith are not onely plaine Atheists but also many poore distressed wauering soules deceiued Answ For auoiding this we must first labour to haue our iudgements well informed by what arguments wee can of the diuine authoritie of the Scripture many arguments might bee alledged to this purpose but because learned men haue taken good pains herein published that which they haue collected concerning this point in print I will referre the Reader to such bookes for they are euery where almost to be had Among other arguments this may be one that not onely all sorts of men as well wicked and profane as godly and religious haue an inward feare and dread of the Scripture and beare a great reuerence thereunto but euen they who gainsay the diuine authority of Scripture haue in their consciences a secret sting which oft pricketh them and checketh them for it though they labour neuer so much to suppresse it 2 We must pray for the Spirit of reuelation or inspiration which may inwardly testifie vnto our Spirits and perswade them that God is the Author of the holy Scriptures For howsoeuer many arguments may be brought to euict a mans iudgement thereof so as in his iudgement he cannot gainsay it yet it is only the inward testimony of the Spirit which is able to perswade mans heart thereof and so make it willingly embrace and entertaine the Scripture as Gods word 3 We must giue no place to doubting about this point but hold it as a principle vndenyable In humane Arts the Professors thereof teach that there are some principles which without all contradiction and question must bee taken for graunted so as if any deny â—hem hee is to be answered with a Cudgel rather then â—n Argument for example if any deny that the fire is â—ot it were fitter to thrust his hand or foote into the 〈◊〉 while hee felt the heate of it then by reasons â—oue vnto him that it is hote If any humane Art haue â—ch vndenyable principles much more the Arte of â—rtes Diuinity And in Diuinity of all principles this is one which least of all ought to be brought in question because it is the very ground-worke of all Wherefore if any such suggestion be cast into our hearts by Satan let vs with an holy indignation as Christ did when hee was
collection of Papists touching forgiuenesse of sinnes after death out of this phrase nor in the World to come Let it be noted that 1 Saint Marke the best interpreter of Saint Matthew expoundeth that phrase by this generall particle NEVER or in no age 2 They cannot shew that the world to come is any where taken for the time that passeth betwixt this life ended and the day of iudgement which is the time appointed by them for remission of sinnes in Purgatory for they hold that at the day of iudgement that fire shall be put out and that it is a manifest error to extend the time of Purgatory beyond the day of the resurrection 3 If it were granted that by the World to come is meant the time betwixt death and iudgement yet may it be applied to the very end or passing away of the former World and beginning or entrance into the other World namely for the very moment of death as if he had said this sinne shall not be forgiuen either in the time of this life or at the point of death when a man is entring into another World Thus the euening of the Sabbath is called the first day of the weeke 4 The remission here spoken of in the World to come may bee taken for the manifestation and ratification of that which was granted before as if he had thus said As in this World he shall receiue no remission so in the World to come when all shall stand vpon their triall to be acquitted or condemned no remission shall be pronounced to him but he shall receiue the sentence of condemnation 5 This phrase shall not be forgiuen may figuratiuely be put for the effect that followeth vpon sinne not forgiuen namely iust vengeance and so the meaning may be this Iust vengeance shall bee executed vpon him both in this world and in the world to come as euer hath beene executed on all such as sinned against the Holy Ghost 6 It is no good consequence from a negatiue to inferre the contrary affirmatiue What if Christ had said that Blasphemy against the Holy Ghost shall neuer be forgiuen neither on earth nor in hell would it from thence follow that some sinnes may be forgiuen in hell 7 Christ comparing this sinne which shall not be forgiuen in this world or in the world to come with blasphemy against the Sonne of Man by the consequence which they inferre it would follow that blasphemy against the Sonne may be forgiuen in the world to come which is directly against their owne principles for all blasphemy is a mortall sinne but they say that Purgatory is onely for them who die in veniall sinnes 8 If any sinnes might be forgiuen in the world to come by the order of the words in this phrase nor in this world nor in the world to come it would follow that the more hainous sinnes should be forgiuen in the world to come else Christ would haue said Nor in the world to come nor in this world 9 Christ here speaketh of remitting the Fault but by their doctrine onely the punishment is remitted after this life for they acknowledge that the very faults themselues are purged by the blood of Christ and that they who in this life haue not the fault remitted can haue no hope of eternall life This place therefore speaking of forgiuing the fault how can they apply it to the punishment §. 24. Of the reasons why this phrase nor in this world nor in the world to come is vsed Quest IF no sin can be forgiuen in the world to come why is this clause nor in the World to come added Answ Though no reason could be giuen yet we may not from thence inferre a paradox and an error contrary to other places of Scripture But among other reasons two especially may be noted to make the phrase the more perspicuous 1 To aggrauate the terror of the iudgement here denounced against such as sinne against the Holy Ghost for the very consideration of this that both in this world and in the world to come they lie vnder the fiery wrath and heauy vengeance of God cannot be but very fearefull and terrible 2 To shew the misery of these sinners aboue others for 1 There be some who keeping sinne vnder and giuing raines thereto but walking by faith vprightly before the Lord are neither punished in this world nor in the world to come Such an one was Enoch 2 There be others that are not so watchfull ouer themselues but through security suffer sinne to get some head ouer them for which they are punished in this world but truly repenting are not condemned in the world to come Such an one was the incestuous person both excommunicated and also restored by the Apostle Such also were many of those who discerned not the Lords body when they came to the holy Communion 3 There be others also who though they be impenitent sinners yet through Gods indulgency are suffered to enioy outward peace and prosperity in this world and feele the smart of their sinne onely in the world to come Such were they whom Iob noteth to die in all ease and prosperity and such an one was Diues 4 But they that sinne against the Holy Ghost are made a spectable of Gods vengeance both in this world and in the world to come as Iudas Iulian and such other §. 25. Of seeking pardon for sinne in this life THus we haue seene what small reason Papists haue to gather frō this text that sin may be forgiuen after death For our parts let vs giue no rest to our soules till wee haue assurance of the pardon of all our sinnes applying to our selues the sacrifice of Christ for all our sins whatsoeuer and let vs vnfainedly turne from them all while here we liue fearing him who after he hath killed the body hath power to cast both body and soule into hell And let vs not fondly dreame of mercy like the fiue foolish Virgins when it is too late The time that the Gospell is preached and thereby remission of sinnes offered is the accepted time the day of saluation and the time of this life the onely time of repentance If the Lord be not then found he will neuer be found Wherefore seeke the Lord while he may be found and to day while it is called to day harden not your hearts §. 26. Of the sence wherein it is said that the sinne against the Holie Ghost shall not be pardoned BVt to returne to our matter Notwithstanding the false glosses of Papists on this Text it is most euident and cleare both by the words of Christ and also by other Texts of Scripture noted before that the sinne against the Holie Ghost neither shall nor can euer be pardoned This sinne is not onely in the issue and euent vnpardoned but in the nature and kind of it vnpardonable And herein standeth
Rom. 8. 25. II. Point Wherin Hope and Faith agree 1 In the Author c Gal. 5. 22. d Rom. 15. 13. 2 In the matter e Eph. 2. 8. f Rom. 8. 25. g Act. 15. 9. h 1 Ioh. 3. 3. 3 In the ground 4 In the properties i Heb. 6. 11. k 10. 21. l Rom. 8. 25. m Isa 28. 16. 5 In the continuance 6 In the effects Wherein they differ n Heb. 11. 1. o Heb. 11. 3. p Ioh. 20. 29. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. r Ioh. 3. 33. III. Point How fitly Hope is resembled to an Helmet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 19. Vide Beza annotat Psal 25. 1. 121. 1. y Rom. 5. 5 z Psal 27. 13. 14. * Heb. 6. 19. Sicut anchora iactata de naui non permittit cam circuÌ„ferri licet venticommoueant sed firmam facit ficet spes Chry. in Heb. hom 11 a Psal 23. 4. IIII. Point Hope necessary in foure respects 1 Time vncertaine d Mar. 13. 32. Act. 1. 7. e Mar. 13. 33. f Luke 12. 36 c. g Gen. 12. 7. h 21. 5. i Rom. 4. 18. k Luk. 2. 25 c. l Gen. 3. 15. m Luk. 2. 1. c. n Iude v. 14. o Reu. 6. 10. 11 Dei promissis credere debemus etiamsi multum temporis interfluat Chrys in Gen. hom 39. 2 Troubles many Exod. 5. 7. Å¿ Rom. 4. 18. t Heb. 10. 35. c. 3 Wicked scoffe u 2 Pet. 3. 4. * Psal 42. 10. x 3. 2. y 42. 11. 4 we weake a Psal 13. 1. b Psal 13. 5. c Rom. 4. 8. d Iob 13. 15. V. Point How hope is gotten See Treat 2. part 6. 17. c. 2. Hovv preserued 1. Faith in Gods promises vpholdeth hope 2 Experience vpholdeth Hope e Rom. 5. 4. f Psal 22. 4. 34. 6. 143. 5. g Iam. 5. 11. h Rom. 15. 4. i Rom. 5. 4. m Psal 106. 7. Oft meditate of the end of Hope Si vis sustinere laborem attende mercedem Aug. in Psal 36 o Iam. 5. 7. a Heb. 10. 35. 3. How hope is well vsed 1 Cast the anchor of hope on a sure ground a Matth. 5. 18. b Psal 119. 19. 2 Fast fixe it on that ground c Rom. 4. 18 c. 3. Ofâ— renew the hold d Isa 40. 31. VI. Point Satans wiles e Heb. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1. 4. f Ose 4. 1. 2 Thes 1. 8. c Mat. 5. 45. d Iude v. 5. e Tit. 2. 11. 12. f Mat. 26. 41. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. Driue away thy spirituall enemies b Iam. 4. 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. 5. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 13. e Gal. 5. 24. f Rom. 6. 6. g 1 Cor. 9. 27. i Mat. 4. 10. k 1 Cor. 9. 27. l Gal. 6. 14. Reason Magistrates must cut off the enemies of the church k Rom. 13. 4. l 2 Kin. 23. 20. The vse of the temporall sword an help to the spirituall 2 Ministers must resute error and reproue vice m 2 Cor. 10. 4 5 6. n Tit. 1. 9. 3 Priuate Christians must subdue their enemies 1. Point What is the Word of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 2 Tim. 3. 16. c Ephe. 1. 9. d 3. 10. e Rom. 1. 16. Not the letter but the sence is Gods word f Mar. 13. 32. g Ioh. 14. 28. â— h Phil. 2. 6. Vse Search out the sence of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Ioh. 5. 39. Singuli sermones syllabae apices puncta in diuinis scripturisplena sunt sensibus Hier. in Eph. 3. Vide Aug de doct Chr. l. 3. c. 24 25. c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Mat. 26. 26. Luk. 10. 30. c Agant orando quaerendo bene viuendo vt intelligant Aug. de Trin. l. 3. c. 17 2 Thes 2. 10. 11. II. Point How fitly Gods word is compared to a sword q 2 Sam. 23. 10 Å¿ Mat. 4. 4. t 7. u 10. a Mat. 12. 3 5. b 22 32 44. c Act. 7. 1. c. d 18. 28. Gladius dicitur sermo diuinus quia sicut gladius carnes praecidit sic sermo diuinus concupisâ—â—ntias carnales Chrys in Mat. hom 8. a 2 Pet. 1. 21. b 2 Cor. 10. 4. Heb. 4. 12. d 1 Pet. 3. 14. Phil. 1. 28 3. Point Foure graces needfull to vse the word aright 1 Knowledge Per scripturas solas potes plenam dei intelligere voluntatem Hier. ad Demet. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 13 i Ios 1 8 Psal 119. 97 2 Wisdome k 2 Pet. 3. 16. l 2 Sam. 1. 12. m 2 Cor. 2. 16. n Mat. 4. 4 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 10. 3 Faith q Rom. 1. 16. t Heb. 4. 2. Quod diuinarum scripturarum perspicua firmatur authoritate sine vlla dubitatio ne credendum est Aug. ep 1â— 2 4 Obedience a 1 Cor. 8. 2. b Iam. 1. 23 24 e Deuâ— 5. 32 d Iohn 13. 17 The benefit of well vsing the word Non nouimus clios libros ita destruentes superbiam ita desâ—ruentes inimicum c. Aug. Confes lib. 13. e 2 Tim. 3. 16 f Psal 119. 98 99 100. f Iob 11. 12. g Mal. 2. 7. h Psal 119. 50 i Psa 119. 105. k 9. l 50. m 24 n Pro. 1. 4. The word an excellent weapon They are enemies of Gods people who depriue them of the vse of the Word Who neglect the Word are enemies to their owne soule 1 Who reade it not or heare it not at all 2. Who seldom reade it 3 Who search it not 4 Who seeke not to be edified by it 5. Who neglect the preaching of it 6. Who vse it against the truth V. Point Satans wiâ—es to depriue vâ— of the Word a Gen. 3. â— 4. b 1. Pet. 3. 19 20. 1. Haue thy iudgement well informed in the authoritie of the Scriptures Perkins in Prophe cha 3. in cases of consci l. 2 c. 3. 2 Pray for the spirit of reuelation Ephe. 1. 19. 3 Giue no place to doubting Audiendi non sunt qui forte dicerent vnde scis illos libros vnius veri veracissimi dei Spiritu esse humano generi ministratos id ipsum enim maxime credendum erat c. Aug. Consci l. 6 c. 5. f Mat. 4. 10. Pighius Cusan in Epist ad Bohem. 2. 7. Gods word a sure rule g Psal 19. 7. 8 9. 119. 160. h Reuel 22. 18. 19. i Gal. 1. 8. k 2 Pet. 1. 19â— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Ioh. 5. 33. c. Haeretici carpunt eloquia scripturarum et quantum in se est maculant Hieron in Ezec. 34. m Psal 91. 11. Mat. 4. 6. a Gen. 6. 5. Cuncta cogitatio cordis intenta esset ad malum omni tempore b Luke 1. 28. Aue gratia plena c Mat. 26. 16. d Luke 22. 38. Bonifac. 8.
loueth he chasteneth The ends which God aimeth at in correcting his children and the fruits which answerably issue from thence whereof we haue heard before euidently demonstrate that the troubles of the righteous are no fruits of Gods wrath but rather of his loue Yet a wonder it is to see how many are deceiued with this diabolicall suggestion and they not onely profane and wicked men but euen deare Saints of God while the crosse lieth vpon them as Dauid The reason is because at that time Sence worketh more then Faith Wherefore for the auoiding of this assault we must let faith haue the predominancy and highest rule in vs euen aboue reason and sence we must walke by faith and not by sight Faith resteth on Gods word and beleeueth what it saith though sence contradict it neuer so much Now the word of God affirming that God correcteth whom hee loueth if faith beare sway in vs it will perswade vs that in our greatest troubles God loueth vs and in loue bringeth those troubles vpon vs. Wherefore for the strengthening of our faith let vs oft meditate of the consolations of the Scripture §. 26. Answer to Satans suggestion of the many troubles which Gods loue causeth Suggest THe Diuell to shew that he careth not which way he preuaileth so he preuaile any way hath a contrary fetch Hee will grant indeed that God scourgeth euery sonne whom he loueth but with all addeth that the more God loueth any â—he more troubles he bringeth vpon them and therefore inferreth that the Gospell of peace is so farre from being a meanes to defend vs from trouble that it is the cause of much trouble and therefore the best way to be free from trouble is to bee without the Gospell of peace Thus was Dauid tempted yea thus were the Israelites hearts hardened against God in Iereâ—â—ahs time Answ It is false that the more God loueth any the more he scourgeth them For as Gods wisdome moueth him to correct his children so his loue moueth him to moderate his correction Besides the inference that therfore reconciliation with God is no good remedy against troubles is vnsound and absurd for assurance of our reconciliation with God sweetneth all troubles But for a more full answere to this suggestion note these foure points concerning the benefit of our peace with God in the case of afflictions 1 That it keepeth many iudgements from vs which fall vpon the wicked yea which otherwise would fall on vs. 2 That it alters the nature of all troubles which befall vs. 3. That by it wee are assisted and supported in all 4. That by reason thereof we shall be deliuered and freed from all These 4 coÌ„fortable points I wil distinctly proue because by them al the euil suggestioÌ„s of Satan may be answered 1 For the first obserue the threatnings in Gods word and ye shall find them made against such as hate God and are hated of him Reade the 26. chap. of Leuit. and the 28 of Deut. There Gods curses are denounced against the wicked but his blessings promised to the righteous reade the 91 Psal where Dauid expresly confirmeth this point and sheweth how they which trust vnder the shadow of the Almighty and so haue peace with him are deliuered from many troubles Note the Histories of the Iewes vnderidolatrous and wicked Kings and vnder religious and good Kings God being forsaken by them brought many calamities vpon them but being loued of these deliuered them from many which their enemies intended against them Yea when generall iudgements were brought vppon the Land God sent forth one to marke those whom hee loued that they might bee spared in the iudgement The reason is cleare for it is sinne which causeth the most grieuous iudgements Now the Gospell of peace being a meanes to mooue God to for giue vs the sinnes which wee haue committed and to moue vs to forsake our sinnes and to seeke to please him it must needs be a meanes to keepe vs from many iudgements which otherwise would fall vpon vs. Besides it keepeth vs from a reprobate sence whereunto the heathen were giuen and the Iewes after they had lost their peace with God from despaire whereunto Iudas fell and from hell fire which shall torment wicked men These of all are the most wofull iudgements and from these doth the Gospell of peace wholy free men Here note what an egregious point of folly it is to feare to please God for feare of troubles as if a man should feare to put on shooes left his shooes should cause stones to lie in his way yet many feare to be at peace with God because it maketh men to hate reuile reproach scorne wrong and persecute them not considering that Gods wrath is infinitely greater then mans Are they not like the fish that leapeth out of the warme water into the flaming fire Or rather like selfe-murtherers who to free themselues from some momentany anguish in this world cast themselues into hell torments which is endlesse and easelesse §. 28. Of the nature of the Saints affliction 2 FOr the second the afflictions which befall the righteous are called chastisements and corrections euen such as tender Parents lay vpon their deare children to shew that the nature of them is altered the sting is pulled out the curse is remoued so that although the originall ground of all afflictions was sinne and they first iâ—vengeance executed for sinne yet now inflicted on thâ— Saints they are not vindictâ—ue for reuenge but ratheâ— medicinable for Physicke for Christ hath paid the fulâ— price and ransome for all our sinnes he hath endured the full punishment for them and left nothing to be by way of expiation endured of vs. Obiect The Saints are punished for sinne as Dauid Answer True it is that God taketh occasion from sinne to punish his children but not in vengeance for the sinne committed which is past but for a warning to make them the more carefull and watchfull ouer themselues for the time to come And herein lieth a maine difference betwixt the punishment of a Iudge and a Father a Iudge respecteth the fact past if it be against the Law though the delinquent partie be neuer so penitent and though there bee neuer so great hope of his amendment yet hee denounceth the sentence of Law against the Malefactor but if a father be verily perswaded that his child will neuer commit the like trespasse againe which he hath committed assuredly hee would remit the punishment but when hee correcteth it is to preuent the like in the time to come God carrieth himselfe as a Iudge to the wicked but as a Father to the Saints his corrections are for their instruction not for their destruction As God aimeth at his childrens good and profit in correcting them so also hee giueth them a sweete taste of the good they receiue thereby which maketh them acknowledge as much
their suits Impudency taken in the best sence as Christ vseth the word is such an holy constant importunity as will take no denial This we may vse to God and if we vse it we shal assuredly preuaile for note what Christ saith Shall not God auenge his owne elect which cry day and night vnto him though he beare long with them Particular examples of oft praying for one thing and long holding out in prayer were laid downe in the point of extraordinary prayer §. 142. Of the reasons of Perseuerance THe ground of this Perseuerance is Gods wise disposing prouidence who oft setteth a long date to the accomplishment of his promises till which time come he seemeth not to heare vs and yet expecteth that wee should solicite and ply him with our prayers not because he needeth soliciters and remembrancers but for iust and weightie reasons 1 The sacrifice of prayer is a sweete and delight some sacrifice to God The Apostle speaking of the calues or fruits of our lippes which are prayers and praises saith with such sacrifices God is pleased In this respect prayer is called Incense God is delighted with the prayers of his Saints as men with the sauour of sweete incense Hee loueth to heare them oft praying and long to continue prouided that the prayer come from an honest heart and true desire 2 God thus trieth the faith and patience of his Saints whether they can and wil continue to depend vpon him Who cease to pray cease to waite they withdraw themselues from God h Gods soule will haue no pleasure in them Heb. 10 38. 3 By Perseuerance prayers waxe more earnest and feruent Christ often praying prayed the more feruently Prayer is like to fire which if it finde fit matter the longer it burnes the hotter it burnes But God loueth not key cold prayers they are as irkesome to him as luke-warme water to a mans stomack God will spue them out 4 God thus moueth his children to search their hearts to see if they can finde any cause in them why God heareth them not This was a meanes whereby Achans sin came to be found out yea by Gods denying once and twice to heare the Israelites they were brought to repentance 5 God doth thus commend his blessings so much the more vnto vs. For good things much desired oft craued long expected are more welcome when they are obtained and wee mooued to bee more thankefull for them Things soone obtained are little regarded §. 143. Of the damage of not perseuering and aduantage of perseuering VVHat a vaine conceit is it to think that it is in vaine long or oft to call vpon God if at first hee heare not Such was the conceit of him who said Behold this euill commeth of the Lord should I attend on the Lord any longer This conceit cannot be free from pride and arrogancie yea it is a disdainfull and presumptuous conceit Yet by nature wee are all too proane vnto it for wee are ready to prescribe a time vnto God and to say So long will I continue to depend vpon him and pray vnto him if by that time he heare not he will neuer heare This is the cause that oft we faile of the fruits of our prayers and fall into many temptations giuing our spirituall enemies great aduantage against vs. For our parts let vs learne how to carry our selues when God seemeth to reiect our praiers euen as the woman of Canaan when Christ at first would not seeme to heare and after told her plainely he was not sent to her and the third time compared her vnto a whelpe yet shee continued praying and what was the issue her faith was commended her request was granted Neuer any that perseuered lost their labour As for them who haue lyen long vnder a crosse let them not thinke their prayers are not regarded or themselues not respected because at first they were not heard we heere see that God expecteth perseuerance THE SEVENTH PART The persons for whom Prayer is to be made Ephes 6. 19. 20. And for me that vtterance may bee giuen vnto me that I may open my mouth boldly to make knowne the mystery of the Gospell For which I am an Embassador in bonds that therein I may speake boldly as I ought to speake §. 144. Of desiring the helpe of others prayers FRom his direction vnto prayer the Apostle proceedeth vnto an especiall request that they whom hee had instructed and incited to pray for others would in particular pray for him whence obserue that As Christians ought to pray for others so to desire the mutuall prayers of others for themselues Seldome did Saint Paul write to any of whom he requested not their prayers whether they were whole Churches as in this and many other Epistles or particular persons as Philemon This hath been the ancient practise of Gods children Hezekiah desired the prayers of Isaiah Hester of the Iewes Daniel of his three companions God intimated thus much vnto Abimelech that it would be good for him to craue the prayers of Abram and vnto Eliphaz Bildad and Zophar that it would bee good for them to seeke the prayers of Iob. Did not Saint Iames exhort hereunto when he saith Is any sicke among you Let him call for the Elders of the Church and let them pray for him §. 145. Of motiues to desire others prayers THe motiues which were alledged to inforce the dutie of prayer in generall might fitly bee heere againe applied for prayer being a dutie whereby God is much honored and a thing very powerfull with God and profitable to those for whom it is made we ought to take all occasions to stirre vp others thereunto But there are many more particular reasons to vrge this doctrine for by desiring the prayers of others 1 Wee testifie our great desire of Gods blessing and therupon we think it not enough to pray for it our selues but also seeke the helpe of others prayers to obtaine it 2 Wee shew that we acknowledge a communion of Saints which performe mutuall duties one to another 3 We manifest a sence of our owne weaknesse for the supporting whereof we craue the helpe of others yea we manifest much humility 4 We maintaine mutuall loue which consisteth not onely in offering and doing kindnesses but also crauing and accepting the like if a man doe not sometimes desire and receiue good turnes at his friends hands he wil make his friend vnwilling and ashamed to seeke and receiue any at his hands and so will entercourse of loue be soone broken off §. 146. Of the difference betwixt desiring other mens prayers and making them mediators Obiect THus are many Mediators made Answ Nothing so for our desire is not that oâ—ther men should present our persons and our prayers to God and so make them acceptable which is the office of a
such like place of learning to gather more more knowledge and vnderstanding of diuinity but neuer exercise themselues in vtterance neuer pray nor vse any meane to attaine thereto no though they be admitted Ministers inducted into liuings and haue taken vpon them the cure of soules Though they may know much yet their people are not edified thereby But what may we say of such as want both knowledge and speech such as the Prophet complaineth of saying Their watchmen are blind they are dumbe dogs they cannot barke they lie and sleepe c. These are the very bane of our Church and the dishonour thereof they take vp the places of better then themselues they take the fleece of the flocke but feede it not they driue away many from our Churches and offend more that tarry in it good they doe to none but much hurt and heavy is that account which another day they are to make vnto the Lord of the Haruest it had beene better both for the Church and also for themselues that they had been made carters then Ministers of the Word §. 158. Of Pauls gift of vtterance TO returne to our Apostle had not he the gift of vtterance if he had why both he make this request Doe men pray for that they haue Answ No doubt but he had an excellent and admirable vtterance for when they preached at Lystrâ— the Gentiles called him Mercurius whom they accounted the God of eloquence The many Sermons of his and Orations and apologies which are recorded in the Acts are euident demonstrations of his elegant and powerfull vtterance as also of his boldnesse and freedome of speech Obiect Hee himselfe confesseth that hee was rude in speech Answ That was said not simply but partly by way of supposition as if he had said many may and doe take me to be rude in speech well grant it to be so yet none can imagine that I am so in knowledge and partly by way of comparison in regard of the foolish vaine thetoricall flourish and shew of eloquence which other â—alse Teachers and many heathen Orators made as if he had said In regard of that curious verball eloquence which many vse I denie not but I am rude in speech In this respect he plainely saith That he came not with excellency of speech and that his preaching was not with intioing words But for good and true vtterance none went beyond him Wanted he vtterance when hee made Felix and Drusilla tremble as hee reasoned of righteousnesse and temperance and of the iudgement to come Or when he caused King Agrippa to breake out in the midst of his speech and say Almost thou perswadest me to become a Christian §. 159. Of praying for gifts bestowed YEt hee desired that vtterance should be prayed for in his behalfe not without good reason for well hee knew that 1 That which he had was not so perfect but it might be bettered 2 God could take it away whensoeuer it pleased him 3 Hee could no longer vse it then God continued to enable him 4 No blessing could bee expected by it vnlesse God made it powerfull From the practise of the Apostle from these weighty reasons thereof I gather Such gifts as God hath once bestowed are still to be prayed for Compare the eighth and seauenteenth verses of the first Chapter of this Epistle together and you shall finde how the Apostle saith that God hath beene abundant toward them in all wisdome and yet prayeth God to giue them the Spirit of wisdome Compare the 3. and 9. verses of Colos 1. and ye may gather as much Vse 1 Haue not those that are best furnished neede to pray themselues and haue the helpe of others prayers Suppose they should be destitute of no needfull gift yet we see prayer is needfull for the gifts we haue Vse 2 They are too insolent who hauing receiued some gifts trust to themselues and look not to God who gaue them Thus many ventring to swim alone are drowned Many that haue good gifts perish themselues and are a cause that others perish with them For sonne fall into grosse heresies some into a vaine kind of affectation some forget that which once they had some grow very sots and dolts By these and many other wayes doth God iustly punish the pride of Ministers §. 160. Of opening the mouth THe next point concerneth the manner of vtterance the first branch whereof is opening the mouth the second boldnesse which according to the originall may thus be set downe Pray for me that vtterance may be giuen me in opening my mouth boldly to publish c. Or thus With opening my mouth in boldnesse This opening of the mouth is not to be taken as a meere pleonasme or redundancy of speech as when we say I saw with mine eyes opened or hâ—ard with miâ—e eares 〈◊〉 but as a speciall emphasis implying a plaine distinct audible deliuery and that according to the literall meaning of the phrase This phrase is sometimes taken figuratiuely for a free and bold deliuery of a mans mind 〈…〉 is more plainely expressed in the next 〈…〉 againe for freedome and liberty to speake but that is set downe in the next verse Wherefore I take it in the literall sence opposed to an euill vnbeseeming shamefastnesse which maketh men speake whisperingly betwixt the teeth and lips as if they were loath to be heard §. 161. Of deliuering the Word distinctly and audibly FRom the meaning of this phrase I gather that Ministers ought to vtter the Word distinctly and audibly so as it may be heard and vnderstood the Prophets were commanded to cry yea to cry aloud and lift vp their voice to cry in the eares of the people Thus did Wisdome Shee cried without and vttered her voice in the streets This manifesteth an holy zeale in Ministers and sheweth that they are not ashamed of their function but desirous of the good of the people In this respect doth the Apostle vse this phrase where he saith O Corinthians our mouth is open vnto you Besides by this manner of deliuering the Word is the eare more pierced and the heart more affected Vse Heere then may such parents iustly be censured as hauing children whose speech is so weake as well it cannot be heard of many or so stuttering as well it cannot be vnderstood doe yet traine them vp to be Preachers Vnder which censure come they also who hauing such speech doe notwithstanding thrust themselues into the Ministry and not so onely but also affect and seeke to preach in spacious and populous places it cannot be but that many which come to heare must needs be depriued of the benefit of their preaching The voice is an especiall thing to be respected in such as are set apart vnto the Ministry If one that cannot bee heard or vnderstood should come vpon a stage he would be hissed oft againe why
committed not on ignorance only but against knowledge voluntarily presumptuously against God and man the history recorded of him apparantly sheweth and yet were they all pardoned The reason hereof may not be sought in the party that sinneth or in the nature of sinne for euery sin is mortall and deserueth eternall condemnation In either of those no reason at all can be found out But onely in the extent of Gods mercy and in the all-sufficiencie of Christs sacrifice For the mercy of God is greater not onely then any one but then all sinnes whatsoeuer and the sacrifice of Christ is a sufficient price of redemption for all His blood clenseth from all sinne As Gods mercy and Christs sacrifice are the cause of pardoning any one sinne so the riches of Gods mercy and the infinite value of Christs Sacrifice are the cause of pardoning all sinnes Obiect Why then is not the sinne against the Holy Ghost pardonable Answ Not because it is greater then Gods mercy or aboue the price of Christs oblation but because of Gods reuealed determination against it as we shall hereafter more distinctly heare Vse 1 From this extent of Gods mercie we may well inferre that mans destruction is of himselfe either because he malitiously despiteth the Spirit of Grace or wilfully reiecteth the offer of pardon In the order of redemption God hath made mans sinne pardonable but man by his impenitencie makes it not to be pardoned Vse 2 From the forenamed Doctrine we may take courage to flye to the Throne of grace for pardon how many soeuer or how great soeuer our sinnes haue beene Note the gracious inuitation of the Lord by his Prophet saying Come now and let vs reason together though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Whensoeuer the Diuell seeketh to bring vs to despaire either by the multitude or by the hainousnesse of our sinnes let vs in faith plead this before God All sinnes shall be forgiuen and thereupon apply to our soules the blood of Christ which clenseth from all sinne and be moued thereby to turne from all §. 7. Of Blasphemie how hainous a sinne it is THe particular sinne whereby the forenamed mercie of God in forgiuing sinne is exemplied is Blasphemy For in Saint Matthew Blasphemy is expresly added to all manner of sinne that shall be forgiuen and in Saint Marke it is said that All blasphemies wherewith soeuer men shal blaspheme shall be forgiuen Whence are offered two Doctrines to our consideration 1 Blasphemie is a most hainous sinne 2 Blasphemie may be forgiuen The former Doctrine is implied by the particular mention of it in this place For in that Christ giueth this as an instance and euidence of Gods rich mercy in forgiuing al manner of sinne because he forgiueth Blasphemie hee giueth vs thereby to vnderstand that Blasphemie is one of the most notorious sinnes a sinne which is most hardly forgiuen which yet notwithstanding being forgiuen wee may well hope that other sinnes may be forgiuen The truth of this Doctrine will yet more clearely appeare if we consider the nature of Blasphemie Blasphemie according to the notation of the Greeke word fignifieth to hurt ones fame or credit yea in Hebrew also a blasphemer of God is said to strike thorow the name of Iehouah In former ancient times this world Blasphemie hath bin vsed to set forth the dishonor and disgrace that is done to mans name and credit in which sence it is also sometimes vsed in the new Testament as where Saint Paul saith of himselfe and other Ministers of the Gospell Being defamed or word for word to translate it being blasphemed we pray and where Saint Iude saith of the wicked in his time They speake euill of or they blaspheme dignities Yet now long vse in Gods Church hath appropriated the word Blasphemie to an high dishonour done to the great name of God and that both in regard of the Matter and also of the Manner whereby Gods name is dishonoured In regard of the matter of Blasphemie God is blasphemed two wayes either Priuatiuely by taking away from God that which is due vnto him and wherein his honor consisteth or Positiuely by attributing that vnto him which is vnbeseeming his Maiestie and dishonorable to his great name The honor due to God is taken from him two wayes 1 Simply when that which properly belongeth vnto him is denied him Thus because the King of Ashur denied that God was able to saue Ierusalem and to deliuer it out of his hands hee is said to blaspheme the Lord God of Israel 2 By consequence when that which is proper to the Creator is attributed to the creature thus the Scribes and Pharisies imagining Christ to bee a meere creature and not thinking that he was God because he tooke vpon him to forgiue sinnes which is a power proper onely vnto God accused him of Blasphemie and againe the Iewes went about to stone him for Blasphemie because as they alledge he being a man made himselfe God Though their censure of Christ were most false and slanderous yet thereby they plainly shew what was accounted blasphemie But to make this point more cleare the Holy Ghost expresly saith of the Israelites in the wildernesse that they committed great blasphemies because they said of the molten Calfe which they set vp This is thy God which brought thee vp out of the Land of Aegypt whereby they attribute to the Calfe a creature of their owne making that which God the Creator of all things did The other kind of blasphemie in attributing such things to God which are vnbeseeming his Excellencie is noted in those Israelites that caused their sonnes to passe thorow the fire making God thereby like vnto the Diuell to delight in mans blood a thing most dishonorable to the Diuine Maiestie The Lord hauing relation to that Heathenish and barbarous fact of the Israelites saith to their children In this haue your Fathers blasphemed me Thus it is noted of those on whom the Viall of Gods wrath was powred out that they blasphemed the God of heauen for their paines their blaspemie without question was that they impeached God of iniustice vnmercifulnes cruelty and such like things much vnbeseeming his glorious name In regard of the manner of blasphemie when any thing is spoken of God or to God ignominiously reproachfully disgracefully contemptuously or the like Gods name is blasphemed thereby as when Pharaoh said Who is the Lord that I should heare his voice c. And when Iehoram King of Israel said Behold this euil is of the Lord what should I waite for the Lord any longer And when Nebuchadnezzar said Who is that God that shall deliuer you out of my hands And when the wicked in Iobs time said What is the Almightie that we should serue him and what
against this and say The title MAN might haue implied as much I answere that there is a farre greater emphasis in this title Sonne of Man as according to the Hebrew phrase it is more emphaticall to say a sonne of disobedience a sonne of perdition then a disobedient and forlorne man To apply that which hath been said of this title it is without all exception cleare that by the Sonne of Man is heere meant Christ Iesus For Christ neuer attributeth this title to any but to himself Besides sin and blasphemy which is heere said to be committed against the Sonne of Man is not properly committed against a meere man In Christs manner of setting forth himselfe vnder this title Sonne of Man note his modestie and his humilitie Hee doth heere set himselfe forth as God that hath power to forgiue sinnes a great and excellent dignitie and therefore speaketh of himselfe in the third Person as of another Behold his modestie There were many most excellent titles due and proper to him which others attributed to him as Sonne of God King Lord Iesus Rabbi and the like but he himselfe maketh choice of that which of all other was the meanest and ministred least matter of ostentation Behold his humilitie As these graces are to be admired in Christ so are they to be imitated by vs. §. 12. Of the particular respect wherein the title Sonne of Man is heere vsed HAuing spoken of this title Sonne of Man in generall let vs now more distinctly and particularly consider in what respect it is heere vsed Many take it heere by way of extenuation as if Christ more largely had thus said Considering that the Son of God was pleased to take vpon him mans nature and in that nature to appeare vnto men and in such a shape to appeare as he could not be discerned to be any other then a man they which speake against him and blaspheme him may seeme to haue some pretext and excuse because they knew him not to be the Sonne of God and in that respect their sin may be forgiuen them They who take this title vsed heere in this sence illustrate their meaning with the similitude of a Kings sonne and heire apparrelled with a beggers tagged ragges if any of the subiects meeting him but not knowing him should reuile him and otherwise abuse him that subiect should not be condemned of high treason his ignorance of the person would extenuate his fact Answ Though that similitude doe fitly illustrate the pretended sence and meaning of the words yet this sence is not pertinent to the present place and purpose of Christ The maine scope of Christ in this place is to aggrauate the sinne against the Holy Ghost But to compare it with a small light sinne is no aggrauation Wherefore I rather take this title Sonne of Man in a contrary sence not in way of extenuation but of aggrauation whereunto it tendeth if this title bee taken as setting forth on the one side the low degree of humiliation whereunto Christ descended for our sakes together with the vnspeakeable loue of God in giuing his onely begotten Sonne to be a Sonne of Man and on the other side mans light account or rather plaine contempt of Christs abasement and of Gods kindnesse as if more largely and distinctly it had been thus said Though men not in thought only but by word and deed also dishonor and blaspheme him who is not onely the Almightie Creator of all things but also the mercifull Redeemer of mankind who being the eternall Sonne of God for mans sake became a Sonne of Man and from the highest heauens descended into the lowest parts of the earth to deliuer them who through feare of death were all their life time subiect to bondage yet may this sinne and this blasphemie be forgiuen To illustrate this with the forenamed similitude Suppose a Kings subiect be a gally-slaue and to redeeme him the King send his only sonne and this sonne become a poore slaue to deliuer that subiect and yet that subiect speake against reuile and euill intreate this Prince is not this more then monstrous ingratitude And is it not admirable goodnesse in the King and Prince to forgiue that ingratitude This is that goodnesse of God which is intimated vnder this phrase Whosoeuer shall speake a word against the SONNE OF MAN it shall be forgiuen him §. 13. Of Gods goodnesse ouer comming mans vngratefulnesse THE Doctrine arising from the fore-named clause is this Mans vngratefâ—lnesse drieth not vp the spring of Gods goodnesse Note how Dauid setteth forth Gods goodnesse in this respect for after hee had set forth the ingratitude of the Israelites in many respects concerning God he saith Yet he being full of compassion forgaue their iniquitie And again after hee had shewed how they forgate God their Sauiour c. He addeth that God turned away his wrath and remembred for them his Couenant Thou hast played the harlot with many louers a great point of ingratitude yet turne againe to me saith the Lord to rebellious Israel But most euideÌ„tly is this proued by that mercy which was shewed to many thousands of those Iewes who euilly intreated the Sonne of Man a man approued of God among them by miracles wonders and signes And denied the Holy one and Iust and desired a murtherer to be granted vnto them And killed the Prince of life The Reason is euident Gods goodnesse ariseth from himselfe and it is answerable to his greatnesse As mans vnworthinesse hindreth not God to shew mercy to man at first when he is dead in sinne so mans vngratefulnesse stoppeth not the current of his mercie when it hath begun to flow forth but like a flood of water it ouerfloweth all the dammes that are made against it by mans ingratitude what God doth he doth for his owne sake Vse As before we had euidences of Gods rich mercie so heere behold long-suffering mixed with mercy nothing commends ones patience more then abuse of kindnesse By Gods ouercomming mans euill with his goodnesse he sheweth himselfe to be slow to anger and that hee delighteth not in the death of sinners Vse 2 Hereby men that haue formerly despised the bounty and goodnesse of God may bee emboldened notwithstanding to returne vnto the Lord according to that which the Prophet said vnto the vngratefull Israelites in the name of the Lord Thou disobedient Israel returne and I will not let my wrath fall vpon you for I am mercifull Vse 3 Hereby also all that professe themselues to be the children of God our heauenly Father may learne to be like him in long-suffering and not to suffer themselues to be ouercome with euill but to ouercome euill with goodnesse THE SECOND PART Of Gods Iustice A Generall vse of all that hath been said of the Mercy of God in forgiuing sinnes euen all manner of sinnes not blasphemies excepted committed by any person yea though the blaspemie
be vttered against the Sonne of Man is to iustifie Gods seueritie against the sinne and blasphemie of the Holy Ghost For which purpose without question Christ hath heere so magnified the Mercy of God as the like place is not to bee found throughout the whole Scripture Wherefore hauing spoken of Gods mercy in pardoning euery sinne but one let vs consider his Iustice in affording to pardon to that one sin which is the sinne against the Holy Ghost §. 14. Of abusing Gods mercy IN that Christ inferreth the seueritie of Gods Iustice vpon the riches of his mercy and after he had deliuered what he could of the Mercy of God addeth a BVT Euery sin shall be forgiuen BVT the sin against the holy Ghost shall neuer be forgiuen He giueth vs to vndestand that Gods mercy and long-suffering may be so farre abused as nothing but extremitie of iustice can be looked for Thus much implieth the Apostle where he saith It is impossible that such and such should be renewed And againe There remaineth no more sacrifice for sinne but a fearefull looking for of iudgement The phrases of Gods walking stubbornely against them that walke stubbornely against him and shewing himselfe froward with the froward and swearing that the iniquitie of men shall not bee purged with sacrifice nor offering for euer with the like doe also proue as much Gods mercy would be notoriously abused if at some times and in some cases the very extremitie of iustice should not be executed It standeth much with the honor of God to shew himselfe sometimes a God of vengeance and a consuming fire Vse Take wee heed therefore how we goe too farre in abusing Gods lenity and patience lest we depriue our selues of all the fruit and benefit thereof and insteede of being the principall obiect of Gods mercy we make our selues the principall obiect of his mercy A man may so farre proceede in sinning against the Sonne of Man as by degrees fall into the sinne against the Holy Ghost The fearefulnesse of which estate followeth now to bee declared §. 15. Of the obiect of the vnpardonable sinne The Holy Ghost IN handling the sinne against the Holy Ghost wee are to consider 1 The Nature 2 The Issue thereof The Nature of the finne is set foorth vnder the names giuen to it It is by Saint Matthew termed the blasphemy of the Holy Ghost and a speaking against the Holy Ghost By Saint Marke a blaspheming against the Holy Ghost In all which phrases are noted forth both the Obiect and the Qualitie of that sinne The Obiect against which in speciall this sinne is directed and committed is the Holy Ghost And in this respect Saint Matthew calleth it the blasphemie of the Holy Ghost not as if it were in the Holy Ghost which is blasphemie to thinke but because as the other phrases doe expresly declare it is against the Holy Ghost In this sence this kinde of phrase is oft vsed for where it said that Christ gaue his Disciples power against vncleane spirits as it is well translated according to the meaning of the phrase word for word it is in the originall Power of vncleane spirits This I haue the rather noted to mollifie the phrase of some who speaking preaching and writing of this sinne stile it The sinne of the Holy Ghost which speech being well taken the Holy Ghost being conceiued to bee not the subiect but the Obiect thereof it may safely bee vsed Now the Holy Ghost is made the Obiect of this sinne not in regard of his Essence or Person but in regard of his Office and Operation The Holy Ghost in regard of his Essence is all one with the Father and the Sonne all the three Persons are one in nature and essence all one God in which respect a sinne committed against any one is committed against euery one of the three Persons The Holy Ghost also in regard of his Person is the Spirit of the Father and of the Son proceedigg from them both and no way greater then the Father or the Sonne they are all in dignitie coequall so as in this respect a sin against the Holy Ghost cannot be greater then against the Father and the Sonne But there is an office and operation peculiarly in Scripture attributed to each Person The peculiar office and operation attributed to the Spirit is 1 To inlighten mens mindes with the knowledge of the Gospell and to reueale vnto them the good will of God and way to happinesse in which respect he is called The Spirit of reuelation 2 To perswade their harts of the truth of those things which he hath reuealed to their vnderstanding by vertue whereof men are said to taste of the good Word of God after that they are made partakers of the Holy Ghost 3 To mooue them to acknowledge and professe the Gospell to bee the Word of God which is implied by the Apostle vnder this phrase of receiuing the knowledge of the truth There are also many other workes of the Spirit but these are the most pertinent vnto our purpose and will giue light vnto all the rest The sinne heere noted to be committed against the Holy Ghost is committed against him in regard of the forenamed operations of the Spirit so as it is against that truth of God which the Spirit hath reuealed to a man and euicted and perswaded his heart of the certaintie thereof so as in his heart he cannot but acknowledge that it is an euident and vndeniable truth and is oft moued with his mouth to professe as much §. 16. Of the qualitie of the sinne against the Holy Ghost THe Quality or effect of this sinne for the sin it selfe is seated principally in the heart is speaking against and blasphemie This latter word expoundeth the former For it is not euery kind of speaking against but an ignominious approbrious dispitefull speaking against which is blasphemie For blasphemie is heere taken in the vttermost extent thereof and that both in regard of the matter which is to deny the euidence of the Spirit and also in regard of the manner which is to doe it with disgracefull and despitefull speeches to the open dishonour of God and of his Gospell and of the Spirit which hath giuen vndoubted euidence of the power of God as the Scribes and Pharisies who did not only deny that Christ cast out diuels by the finger and power of God but also most reproachfully and slanderously said This fellow doth not cast out diuels but by Beel-zebub the Prince of diuels And againe He hath an vncleane spirit §. 17. Of the definition of the sinne against the Holy Ghost THe words and phrases whereby Christ setteth foorth the nature of this sin being expounded wee may out of them gather this definition The sinne against the Holy Ghost is a despitefull reiecting of the Gospell after that the Spirit hath supernaturally perswaded a mans heart of the
man 590 How sinne is said to bee committed against the Sonne of man 591 SOVLDIERS Christians are Souldiers 16. 17 No easie thing to be a Christian Souldier 294 Speech needfull for Ministers 517 Spirit of God see Ghost The Diuell a Spirit 79 Spirits very terrible 81 The Spirit of Spirits terrible to Diuels 83 Strength of God 9 Supplication an end of fasting 459 Sword of Spirit 313 The temporall Sword an helpe to the spirituall 315 T TEares in prayer 442 Tempt not God 342 Thankesgiuing what it is 399 Thankes due onely to God 400 Thankes to be offered vp in the mediation of Christ 401 Thankes to be giuen for all things 402 For spirituall temporall and eternall blessings 403 For remouing euils 405 For aduersity and for euils 406. 414 More matter of Thankesgiuing then of petition 409 How blinde who see no matter of Thankesgiuing 415 Thankes to be giuen alwayes 480 Directions for Thankesgiuing 418 TONGVE A strange Tongue vnlawfull in Gods worship 434 TRIALS Many Trials and troubles to be passed ouer 107 175. 303 Prepare against Trials troubles 106 Troubles fall not out without God 177 TRVTH Foure kindes of Truth 121 Truth of opinion heart speech action 122 Truth as salt 123 Truth as a girdle 124 Truth an ornament and strength 125. c. Triall of Truth 127 How to get and buy Truth 130. 132 The excellency and necessity of Truth 131. c. Sell not Truth 134 Satans wyles against Truth 134. c. God protects defenders of Truth 137 Truth keepeth from despaire 138 Truth is easie and sweete 139 Truth the best meanes of gaine 140 Most men little regard Truth 142 God is True and will performe his word 226 V VEritie see Truth Vigils Night vigils of Papists 489 Vnanimity and vniformity in publique prayer 433 Vngratefulnesse of Man 586 Vngratefulnesse of man drieth not vp the spring of Gods goodnesse 593 Voice The Ministers voice must be audible 433 And intelligible 434 Vowes an helpe to prayer 464 Direction for making Vowes 466 Vowes publike and priuate 467 Vtterance needfull for Ministers 517 Saint Paul had excellent Vtterance yet prayed for it 518 W WArre The Christian war a fierce warre 49 Warfare Our life a warfare 17 Watchfulnesse caused by danger 45 Watchfulnesse an helpe to prayer 488 What it is to Watch vnto prayer 488. c. Directions for Watchfulnesse 494 Wicked men Satans vassals 76 Diuels extreamely Wicked 84 Wickednesse a diabolicall qualitie 85 Will. Papists attribute too much to mans Will 30 Wisdome needfull to apply the VVord 322. c. The Spirit of Wisdome to bee prayed for 563 WORD VVhat is the Word of God 316 Knowledge of it necessary 321. 337 The sence of the Word to be searched out 317 Meanes to finde out the sence of it ibid. The Word as a sword 319 A sword of the Spirit 320 A sharpe sword 332 Foure graces needfull to vse the Word aright 321 The benefit of wel-vsing the Word 324 The Word profitable to all things 325. 326 How many wayes the Word is neglected 326 They are enemies of Gods people who depriue them of the Word ibid. The Word perspicuous 333. 336 The Word fit for the simplest 336 In what respects the Word is difficult 333. c. No fault in the Word if men profit not by it 339 How to be resolued of the authoritie of the Word 328 No doubt to bee made of Gods Word 329 Cods Word a sure rule 330 Satans wyles against the Word 328 The VVord peruerted by Heretikes 331 The Word a meanes to beget faith 218 The Word a meanes to encrease faith 264 Gods Word to bee deliuered as Gods Word 541. 561 World The Diuell ruleth ouer the World 75. 76 y YEeld not to Satan 63. 103 FINIS 1 Sam. 2. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. 16. Mat. 25. 23. 2 Tim. 4. 8. 2 Cor. 8. 12. Mar. 16. 15. Vox audita perit littera scripta manet Bonum quo communius eo melius Aliquid novus adâ—cit Author 1 Pet. 5. 8. Church-court in Black-friers London December 31. 1618. Church-court in Black-friers London December 31. 1618. a Chap. 1 2 3. b Chap. 4 5 6. c From Chap. 4 vers 1. to Chap. 5. ver 22. d From Chap. 5. vers 22. to Chap. 6. v. 10. The suns The Resolution c Put on the whole Armor of God f That yee may be able to stand c. g Vers 14 15 16 17. h 1 Sam. 17. 39 i Vers 18. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 1. The necessary of this Direction k Hebr. 21. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 2. The Apostles humilitie a Chap 4. v. 28 b Vers 5. 8. c Rom. 12. 16. d Mat. 23. 7 c. Reason e Mal. 2. 10. Ephes 4. 6. f 1 Cor. 12. 12. g Gal. 3. 28. Account all Brethren h Heb. 2. 11 14. i Matth. 11. 29 k Prou. 3. 34. l 1 Pet. 5. 5. This title brother not to be â—corned Obser 3. The Apostles mildnesse m 1 Cor. 15. 58. n Phil. 4. 1. o Gal. 4. 19. p 1 Cor. 4. 1â— Inforce exhor tations with euidence of loue f 2 Tim. 2. 24. Simil. Doct. 1. Spirituall valour needfull g Ios 1. 6. 7. h 1 Chr. 18. 10. i 1 Sam. 17. 45 k Acts 21. 13. l Luke 9. 51. m Mat. 16. 23. Reason 1. n Rom. 7. 18. 〈◊〉 c. Reason 2. a Zach. 3. 1. b 1 Thes 2. 18. c 2. Cor. 12. 7. d Matth. 4. 1. e Mat. 16. 22. f John 14. 30. Timerousnes taxed g Deut 21. 8. Judges 7. 3. a Iames 4. 7. b Phil. 1. 28. c Heb. 12. 2. d On verse 12. e Prou. 30. 30. f Prou. 28. 1. Obiect Answere Doct. 2. Our strength is in the Lord. a 2 Cor. 3. 5. b Iohn 15. 5. c Psal 18. 1 2. d Phil. 4. 13. e Col. 1. 11. Reasons 2. Cor. 12. 9. Renounce all confidence in the selfe a Psal 10. 3. b Prou. 27. 7. Rest on a sure ground c 1 Sam. 17. 45 d Rom. 8. 37. It is vaine to trust in ones selfe e 1 Sam. 17. 8. f Isa 36. 37 g 2 Sam. 14. 14 h Mat. 26. 35. a Iames 4. 6. Or in any other creature b Isa 30. 2 3. c Ezec. 29. 6. 7 Gregory 7. surnamed Heldebrand a very brand of hâ—â— a Necromancer a bloodie tyrant Boniface 7. 8. cruell oppressors and sacrilegious robbers Alexander 6. compaâ—â—ed with the diuelâ— to bee Pope an incestuous vnâ—aciable adulterer d Ier. 14. 3. a Chap. 1. vers 19. Doct. 3. Gods power is a most mightie power b â—Chap 1. â— 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason Gods mighty power a prop to faith a 1 Pet. 1. 13. b 2 Chr. 20. 12. 2 Chron. 20. 12. a 2. King 6. 15. b Psal 78. 19 20. c 2 Cor. 12. 9. d 1 Sam. 14. 6. 2 Chr. 34. 11. e Iudges 7. 2 c. f 2 King 6. 17. g Chap. 1.