is a mother-mother-grace which breedeth and bringeth forth other graces as the heart being quickned sendeth forth life into all the other parts That it is the first is euident for Christ is that fountaine in whom all fulnesse dwelleth Col. 1. 19. of whose fulnesse alâ— receiue Ioh. 1. 16. without whom we can doe nothing Ioh. 15. 5. Now it is Faith whereby wee touch Christ By Faith Christ dwelleth in our hearts Ephes 3. 17. The spirituall life which we liue we liue by Faith in the Sonne of God Gal. 2. 20. therefore till by Faith we be ingraffed into Christ no true sauing grace can be in a man Without Faith it is impossible to please God Heb. 11. 1. That also it is a mother grace is cleare for from Faith springeth repentance loue new obedience c. Repentance is a change of the heart as the notation of the Greeke word implyeth Now what is it that changeth the heart of a sinner Is it not the apprehension of Gods infinite loue and rich mercy a perswasion that a mans sinnes are pardoned The apprehension of Gods wrath and feare of hell fire may worke some sorrow for sinne committed yea also it may restraine a man from committing many sinnes at least for a time but that which altereth the naturall disposition of the heart which changeth and reformeth it is Faith in the remission of sinne By Faith God purifieth the hearts of men True Christian loue also is a reflection of Gods loue to man till a man feele Gods loue to warme his heart and to set it on fire he can loue neither God nor man He that loueth his brother aright must loue him in and for the Lord and so must loue God before but it is not possible for any to loue God except he beleeue that God loueth him Can a peece of yron giue heat and burne except it be first heated by the fire But our hearts are naturally more destitute of loue to God then any yron of heat they must therefore be set on fire by Gods loue and a sweet apprehension thereof before they can loue God We loue God because he loued vs first It is Faith which worketh by loue Thus I might further shew how all other sanctifying graces spring from Faith But what followeth from thence surely this that if any sanctifying and sauing grace be needfull then is Faith especially which is the Mother of all without it no grace at all no life at all for the iust shall liue by his Faith Hab. 2. 4. From faith commeth the spirituall life of a Christian in this world Gal. 2. 20. and eternall life in the world to come Ioh. 3. 16 c. Yea no benefit from Christ without Faith though Christ receiued the spirit without measure and it pleased the Father that in him should all fulnesse dwel yet to such as haue no faith he is as a deepe well out of which no water of life can be had But when a man hath faith what is the profit and benefit thereof Much euery way By faith Christ dwelleth in our hearts and so we are vnited to him By Faith wee liue by Faith we are reconciled iustified sanctified saued It were infinite to reckon vp all the benefits of Faith In regard of profit and benefit to ourselues it far surpasseth all other graces By other graces as loue mercy kindnesse wisedome and the like we may be profitable to others but Faith is it which draweth and bringeth in to our selues bodies and soules all the profit It is also a grace of admirable comfort this is it which bringeth peace of conscience That peace of God which passeth all vnderstanding this vpholdeth in all troubles and that many times aboue and against sence and reason All comfort without Faith is in vaine when all other comforts faile then may faith vphold vs. Thus faith vpheld Iob Dauid Iehosaphat When other graces and the testimony of our conscience faile Faith may support vs for the conscience hath respect to the man himselfe to his disposition and carriage which is subiect to many temptations and many alterations but Faith hath respect to GOD and his promises to Christ and his sacrifice which are props or rather rockes that neuer faile In this respect is Faith fitly compared to a shield for as a souldier who hath a good shield and is able well to vse it will not vtterly be discouraged but stand out in the battell though his head-peece bee crackt his brest-plate battered his girdle loose c So when verity righteousnesse patience and other like graces seeme to faile he that hath sound faith will not vtterly be quailed and confounded Faith being so excellent a grace as that whereby God is most honoured so necessary profitable and comfortable a grace as hath beene shewed what point of Christian Religion is rather to be made knowne is more to be pressed oftner to be inculcated about what can a Minister of Gods word better spend his time study and paines For Faith is the most proper and principall obiect of the Gospell which is therefore called The Word of Faith The preaching of Faith yea Faith it selfe §. 9. Of the high account which wee ought to make of Faith AS Ministers are most to preach this Doctrine so are people to learne it aboue all to be very well instructed in it that they may know what true faith is yea to examine themselues whether they haue in them this grace or no if not to enquire how it may be gotten how discerned and proued if they haue it to labour well to preserue increase and vse it for Faith is a capitall grace We must therefore in this respect learne wisdome of the Serpent who hath an especiall care of his head if hee be assaulted and cannot flie hee will couer his head with the rest of his body and suffer it to be strucken and wounded rather then his head Wee ought to bee the more carefull of this Head Vertue because Satan who well knoweth the worth of it seeketh most to assault it Is it not good wisdome to looke to that most of all which hee most of all siâ—teth Of these points I shall more distinctly speake afterwards This I thought good to premise by way of preparation vnto the discourse following taking occasion from the Apostles Preface aboue all §. 10. Of the Papists câ—uill against Faith IF any popishly minded shall thinke or say that so much preaching and learning of Faith is an hinderance to good workes and maketh men carelesse of all piety and charity I answer that if any be so minded they are blinded by the god of this world that the light of the glorious Gospell should not shine vnto them The truth is that no other doctrine can make men more conscionable in performing all duty to God and man then the doctrine of
is impossible that God should lie wee might haue strong confidence Secondly they doe as it were visibly set before our eyes the sacrifice of Christ which is the ground-worke of our Faith so as in and by them Iesus Christ is euen crucified among vs. The Apostle noteth that Abram after he beleeued receiued the signe of circumcision withal rendreth the reason because it was a seale of the righteousnesse of the Faith which he had therefore it serued to the confirmation and preseruation of his Faith To this end Philip baptized the Eunuch after he beleeued Vse God in wisedome hauing ordained these meanes to cherish our Faith we ought to bee conscionable in a frequent vse of them otherwise shall we shew our selues rebellious against GOD and iniurious to our owne soules §. 67. Of prayer for increase of Faith 2 PRayer is that meanes which God hath appointed to obtaine all grace all strength of grace yea and a blessing vpon all his ordinances as I will after shew so that it must needs in that respect be a notable preseruatiue of Faith Besides by prayer wee make our selues after an holy manner familiar with God and so haue more and more euidence of Gods loue and fauour to vs whereby our Faith must needs be much strengthened When Satan desired to winnow the Apostles what meanes did Christ vse to preserue Peters Faith I haue prayed saith he to Peter for thee that thy Faith faile not Thereby Christ also teacheth vs what we must do to preserue our Faith After that once Faith is bred in vs in Faith we may pray that it faile not but we cannot so pray to get Faith A man that heareth the sweet promises of the Gospel and withall heareth that Faith is that meanes whereby the benefit of them is receiued may earnestly wish for Faith and desire God to giue it him but in Faith which yet he hath not he cannot pray for Faith as after he hath it he may for the preseruation of it therefore faithfull prayer is a proper meanes to cherish keepe strengthen and increase Faith §. 68. Of well vsing Faith THe last point obserued out of this exhortation is How Faith may be well vsed The Apostle doth not simply say Take Faith but addeth this resemblance shield saying Take the shield of faith teaching vs thereby that we must vse Faith as souldiers vse their shield I shewed before how souldiers vse to hold out their shields against all the assaults and weapons of their enemies to keepe themselues safe they vse to lie vnder their shields and so couer and defend their bodies thus must we shelter our soules by Faith holding it out against all spirituall assaults and as I may so speake lie euen vnder it This in general is done by resting on Gods promises which are the ground-worke and rocke of our Faith For by true Faith we doe not onely giue credence to the truth of Gods promises but also trust to them and build vpon them assuring our selues that they shall be effected to our good and so remaine secure whatsoeuer fall out This vse is to be made of Faith both in prosperity and in aduersitie §. 69. Of the vse of Faith in prosperity IN prosperity Faith hath a double vse 1 It maketh vs acknowledge that it is the Lord which hath so disposed our estate as Salomon did saying The Lord hath made good his word c. For Faith hauing an eye to the promises of God and exercising it selfe about them when any good thing falleth out it attributeth and applyeth it to such and such a promise and so acknowledgeth it to be brought to passe by the word and prouidence of God 2 Faith maketh vs rest vpon God for the time to come that all shall goe well with vs as Dauid did For it maketh a man thus to reason God hath made many faithfull promises neuer to faile or forsake them that trust in him He hath hitherto made good his word to me He still remaineth the same God true and faithfull I will therefore trouble my selfe with vndue feares I feare no euill but beleeue that it shall euer go well with me Hereupon also faithfull parents exhort their children to trust in God yea quietly they commend their owne soules into Gods hands and commend their children to Gods prouidence and that vpon this ground exhorting them also to depend on God as Dauid did 1 Chr 22. 11. and 28. 9. For faith hath eyes whereby it doth after a maner see that to be true which yet it seeth not §. 70. Of the vse of Faith in aduersity IN aduersity it hath also a double vse 1 It vpholdeth vs in the present distresse when else we know not what doe instance Dauid 1 Sam. 30. 6. and Iehosaphat 2 Chr. 20. 12. 2 It moueth vs patiently to waite for deliuerance for God hauing promised to giue a good issue Faith resteth vpon it euen as if it were now accomplished Thus in generall we see how Faith hath his vse alwaies in all estates §. 71. Of oft calling to minde Gods promises I Will furthermore particularly shew how we come to shelter our soules vnder Faith For this two especiall things are requisite 1 A faithfull remembrance of Gods promises 2 A wise and right application of them For the first Dauid h hid Gods promises in his heart thus it came to passe that those promises vpheld him in his trouble and he receiued admirable comfort by them Assuredly if the beleeuer doe call to mind Gods promise of succour and redresse in his distresse it will quiet him for the time and make him rest in hope till he enioy the accomplishment of that promise While a beleeuer well remembreth and duely considereth what great and excellent promises are made how mighty faithful and mercifull he is that made them hee thinketh that the world may be as soone ouerthrowne as his Faith But the letting of Gods promises slip out of his memory is that which maketh him faint The Apostle hauing secretly intimated vnto the Hebrewes their fainting declareth the cause thereof by telling them they forgat the consolation for that which is not remembred is as not knowne Now Gods promises being the ground and very life of Faith what vse of Faith can there be if Gods promises be vnknowne or which for the time is all one not remembred As a lamp wil soon be out if oyle be not continually supplyed so Faith if it be not nourished with continuall meditation of Gods promises will soone faile Vse By way of exhortation let vs be stirred vp to search Gods word where his promises are treasured vp and note what promises are there made for our comfort and encouragement yea let vs vse the helpe of others especially of those to whom God hath giuen the tongue of the learned yea among and aboue all others of them whom God hath
bee in the day or Night 490 O OPENING OF Ministers Opening their mouths 520 P PApists abandoned by preaching 78. 79 Papists enemies to Gods people 326 Pardon of sinne 572. see Sinne. PATIENCE What Patience is 162 Patience resembled to shooes 163 Patience how it is gotten 164 How patience may bee rightly grounded in vs. 168. 170. 173 How men may bee perswaded to Patience 174 The necessity of Patience 174. 188 The benefit of Patience 178. 188 How Patience hath a perfect work 179 Two extreames of Patience 181. 182 Counterfeit Patience 172 Satans wyles against Patience 186 Patience maketh many crosses light It preuenteth and remoueth many It inableth vs to beare all 188. c. PEACE Why attributed to the Gospell 167 Peace of the Gospell what it is 166 Peace with God keepeth away many euils 191 Peace with God altereth the nature of all crosses 192 Peace with God procureth assistance in all troubles and full freedome from all 194 Persecution no matter of Shame 548 Persecution honored by the cause 549 Persecution no sufficient cause to make Ministers cease preaching 555 What are those causes 550 Perseuere 116 Perseuerance in prayer 496. c. How long we must Perseuere 497 Difference betwixt Perseuering and praying alwayes 498 Difference betwixt Perseuering and much babling 499 Perseuering in prayer extraordinary 443 Perseuerance requireth that prayers be oft renewed and long held out 500 Petition for good things 367 Place Euery one abide in his owne place 114. 534 Giue no Place 63. 103 Power of God a mightie Power 12 The mightie Power of God a prop to faith 13. 225 The benefit of trusting to Gods Power 15 God able to performe his word 225 Prayer 340 Prayer an admirable gift 484 What Prayer is 345 Difference betwixt ciuill and diuine Prayer 347 Prayer a worke of the Holy Ghost see Ghost 482 Prayer to be made only to God 346 How Praiers of mē are to be desir'd 503 Of them prayers may be desired 507 The dead may not be praied vnto ibid. Nor prayed for 377 Why needful by prayer to make known our desire to God 347 What requisite to the right manner of praying 348 Prayer to be made in the mediation of Christ 349 In feare and reuerence 350 In faith and humilitie 351 With holinesse sence and feeling 352 In sinceritie in hart in spirit 353. 486 In feruency 353. 441 Motiues to Prayer 353 1 Gods charge 353 2 By prayer God is worshipped 3. Honoured 354 4 Prayer is absolutely necessary 355 5 Prayer is profitable 1 To obtaine euery good thing 356 2 To preuent iudgement 3. Preserue grace 4. Subdue sinne 5. Sanctifie all things 357. 358 6 Prayer is powerfull with the Creator 362 Prayer is powerfull with the creature 361 7 Prayer is a matter of great dignitie 364 Why prayer is not alwayes heard 359 501 The kindes of prayer 365 1 Petition for good things 367 2 Deprecation against euill 370 3 Intercession for others 374 Who are not to be prayed for 377 Who are to be Prayed for 383. 509 All in generall to be Prayed for 384 1 Saints 2. Magistrates and Ministers 386 Why Ministers especially 510 3 Kindred and friends 387 4 Strangers 5. Enemies 388 What is to be Prayed for in the behalfe of others 392 4 Imprecation against others See imprecations 394 5 Thanksgiuing 399 Prayer mentall or vocall 421. 422 Prayer sudden or composed 423. 424 Prayer cōceiued or prescribed 426. 427 Prayer publike priuate or secret 429 c. Prayer in family 437 Prayer extraordinary Motiues thereto 440. c. Who are to desire others prayers 506 Gifts bestowed to be prayed for 519 The time of prayer 471 How we may pray alwayes ibid. Set times of prayer for euery day 473 Constancy in keeping those set times 475 Whatsoeuer is done pray 478 Hearts alwayes ready to pray 479 Perseuere in prayer see Perseuerance Watch to pray see Watchfulnesse Body and soule must be roused vp to prayer 491 Drowsie praying 493 Preparation before prayer 424 Preparation against triall 106 Preparation of the Gospell of peace 160. c. Preaching the most proper meanes of faith 219 The Gospell is the proper obiect of Preaching 528 Preaching must be distinct and audible 521 Presume not 30. 342 Confidence in Gods power no Presumption 15 Whence Presumption ariseth 46 Difference betwixt Presumption and faith 287 Principalities 59 Priuate prayer in family 437 Proofe to be giuen of grace in vs. 26 PROMISES Promises of God offered to all 228 Remembrance of Gods Promises an helpe to faith 268 Generall Promises why to be obserued 270 Particular Promises needfull 271 Promises for al things needful 270. 471 Promises absolute 273 And conditionall 274 The diuers manner of propounding Promises 276 To whom Gods Promises belong 277 The time of accomplishing Gods Promises vncertaine 302 PROSPERITIE The vse of faith in Prosperity 267 Publike prayer 429 What persons are required thereto 430 The place of Publike prayer 431 Vnanimitie and vniformitie in Publike prayer 433. c. Motiues to Publike prayer 436 Pure heart see Heart Purgatory a fiction 378 R RElapse dangerous 624 Religion Wee cannot bee saued in euery Religion 136 Remembrance of Gods promises an helpe to faith 268 Remission of sinne 572 See Sinne. Repaire of grace decayed 100 Spirituall wounds Restored and healed 285 Repent alwayes when men will they cannot 157 Repetition of the same things 95. 96 Reproofe of impudent sins to be sharpe 567 Resolution of the Apostle inuincible 558 RIGHTEOVSNES What Righteousnesse is 143 Righteousnesse Legall and Euangelicall 144 Righteousnes fitly resembled to a brest-plate 146 How Righteousnesse is put on 147 The benefit of Righteousnesse 148. 153 154 Mans Righteousnesse cannot be meritorious 149. c. Righteousnesse needfull to saluation 152 Righteousnesse and faith haue distinct vses ibid. Righteousnesse acceptable to God 155 The parts of Righteousnesse may not be seuered 156 Direction for the vse of Righteousnesse 159 S SAcraments a means to increase faith 265 Sanctified how farre we may be sanctified 410 Satan see Diuell Scripture see Word Scoffes of wicked 304 Securitie carnall 105 Securitie holy 249 SINNE Sinne infinite in nature 620 Nothing but Sinne can wound the soule 146 Difference betwixt Sinnes of the regenerate and others 157. 620 Sinnes of impudent sinners to be plainly discouered 567 Sinne may be forgiuen 572 All Sinnes may be forgiuen 574 Pardon of Sinne offered to all 587 Sinne against the holy Ghost 598 See Ghost Sinne cannot be forgiuen in the world to come 607 Pardon of Sinne to bee sought in this life 614 They whose Sinne is not pardoned are damned 621 The proportion betwixt Sinne and the eternall punishment thereof 620 A Sinners will to sinne is infinite 620 Difference betwixt Sinners 613 How Sinne may be turned to the good of the Saints 172 How farre wee are freed from Sinne. 410 Sinne against the Holy Ghost see Ghost Sinceritie 542 See Truth Sonne of man 588 Who so called 589 VVhy Christ is called Son of
vs it is because we want this shield or at least haue let it fall and so for the time want the vse of it Therefore Saint Peter exhorteth to be stedfast in the Faith while wee resist the diuell as if he had said Looke to your shield keepe it safe hold it out manfully against all the darts of the diuell §. 83. Of Satans fiery darts 3 THey who by these Darts vnderstand afflictions say they are called fierie because afflictions are greeuous to the flesh they who vnderstand sins because as fire they kindle one another and so increase Answ But there is an higher matter here meant for the metaphor is taken from malicious mischieuous enemies who poison the heads of darts and arrowes bullets which they shoot at men these poisoned things being of a fiery nature if they pierce into a mans flesh lie burning and tormenting the body and continue to inflame it more and more till they haue soaked out the very life of a man if in time they be not cured Thus the forenamed temptations of Satan tending to doubt and despaire if they fasten vexe grieue and torment the soule burning and festring therein till they bring a man to vtter destruction if the fire and heat of them bee not slaked and taken away It must needs bee great burning great anguish and vexation that made Dauid cry out and say O Lord rebuke me not in thy wrath c. My bones are vexed my soule is also sore vexed c. I fainted in my mourning c I am in trouble mine eye my soule and my belly are consumed with griefe c. I roared all the day Much more bitter exclamations did Iob send forth and yet what men were these what excellent Worthies of the Lord If the fiery venome and burning poison of Satans darts so tormented such men men of admirable Faith how doe they torment men of weake Faith yea men of no Faith Iudas was so tormented therby that his life was an vnsupportable burden vnto him he could not endure it but made away himselfe as many other haue done in all ages §. 84. Of the vertue of Faith against Satans fiery Darts 4 THe onely meanes to coole this scorching heare to asswage this burning is the blood of Christ and Faith onely is the meanes to apply the efficacy of Christs blood to our soules by Faith therefore and by nothing else may these fiery Darts be quenched As balsom such other medicinable oyles which ChirurgioÌ„s haue for that purpose being applied to that part of mans body which is in flamed with the forenamed poisonous weapons asswage the heate driue out the poison and cure the flesh so Faith which applieth the vertue of Christs Sacrifice to a perplexed and troubled soule dispelleth the inward anguish thereof pacifieth and quieteth it and so cureth the wounds thereof The Faith of Dauid did thus cheere vp and refresh his soule after it had been perplexed in which respect he saith vnto his soule Why art thou cast downe and vnquiet Waitâ— on God c. Thus againe and againe he cheereth vp his soule this also drew the fiery poison out of Iobs soule as that speech implieth Though he sâ—lay me yet will I trust in him §. 85. Of stirring against despaire ARe temptations to despaire piercing Darts fiery Darts Keepe them off as much as possibly may be As we feare to drinke poison let vs feare to despaire It will be a fiery burning poison in our soule that wil yeeld vs no rest as we see in such as are ouercome thereby Let vs not dare to yeeld vnto it but though God should seeme to be so angry with vs as to kill vs yet with Iob to trust in him For this end we must suffer Faith to haue the vpper place in vs euen aboue sence and reason too And for this end looke vnto God and duly weigh both what he promiseth and why hee maketh such gracious promises to vs and looke not to our selues and our own deseruings but rather know that Gods mercy is as an ocean in comparison of the drops of our sinnes they that despaire little consider how much greater Gods goodnesse is then their sinne §. 85. Of the need and benefit of Faith IN how wretched a condition doe they liue who are destitute of Faith they lie open to all the fiery burning tormenting temptations of the diuell they haue no meanes to preuent them none to quench them when they are wounded in conscience This fire must needs either stupifie all their spirituall sences dry vp all the life of the soule and take away all feeling or else torment them intollerably without all hope of redresse as Caine Saul Iudas and such like were tormented It were much better for a man not to bee then not to beleeue What an admirable vertue is Faith what vertue hath it in it selfe What benefit doth it bring vnto vs What Christian souldier that is wise and feareth these fiery darts dares enter into the battaile without this balsom The maine and principall ende for which the Apostle here setteth downe these benefits of Faith that which especially he aymeth at is to commend vnto vs this precious gift so as it may be a strong motiue to vrge all the forenamed points concerning Faith whereof wee haue spoken before and to stirre vs vp diligently to labour and vse all the meanes we can First to know what true Faith is Secondly to get it Thirdly to proue it Fourthly to preserue and increase it Fiftly well and wisely to vse it §. 86. Of spirituall recouery BEhold here a sure ground of much comfort and great encouragement euen to such as are weake and by reason of their weakenesse or else through the violence of some temptation haue let fall their shield so as Satans fiery Darts haue touched their conscience and pierced their soule Let them not thereupon vtterly despaire and yeeld theÌ„selues ouer to Satans power but know that yet their Faith may stand them in steed that yet there is a further vse of it not onely as a shield to keepe off but as balsome to drawe out the fire to quench it and cure the wound The word which the Apostle here vseth implieth as wee haue shewed a recouering resuming and taking vp againe our shield Let not therefore our faintings failings and spirituall wounds put vs out of all hope as if death and destruction without all remedy and recouery must needes follow thereupon But rather let vs with all speed haue recourse to Gods promises and to Christ Iesus the true heire of them and so renew our Faith as Peter renewed his when he looked vpon Christ §. 87. Of Satans assaulting our Faith THe last point yet remaineth which is to discouer the manifold wiles which the Diuell vseth against this heauenly gift and to shew how they may bee auoyded We haue heard before how he
the growth in sanctification is but a proceeding from one degree to another in the same kinde yea the very perfection of sanctification is but an attaining to the highest step degree of that which was begun before It is therfore a more powerfull worke to beget a sinner to God and to worke his first conuersion then after he is regenerate and conuerted to perfect that good worke which is begunne Whence it followeth that faithfull Saints haue more matter of reioycing for the grace they haue receiued then of mourning for the grace they want Obiect Wee want the possession of our heauenly inheritance Answ 1. The purchase of it is made for Christ by his bloud hath purchased it 2 Wee haue receiued the first fruites of it as peace of conscience ioy in the holy Ghost free entrance vnto the throne of grace and glory with confidence in Christ and the like 3 We are actually entred into the kingdom of grace which is a part of the kingdom of glory the first step thereinto and the portall as I may so say thereof no entring into the kingdom of glory but thorow the kingdom of grace 4 Wee haue the earnest of the spirit as a pledge and pawne till wee come to the full possession of the purchased inheritance 5 Christ our head hath full and actuall possession thereof whereupon wee being members of his body are in him exalted and set in heauenly places In these fine forenamed respects we may truely say that the faithfull in Christ haue more cause to glorifie God for that assurance they haue of inioying their heauenly inheritance then to murmure or mourne that for a time â—hey want the full possession of it Thus we see that in reâ—ard of spiritual blessings we haue more matter of praise â—or that wee haue then of petition for that wee want I might here further ranke among these spirituall blessings the liberty of the Lords Sabbaths of the Ministry of his word and administration of his Sacraments of the publike assemblies of Saints to worship God with the like which we among others plentifully inioy I migh also further declare how God hath already caused his whole wil to be reuealed and recorded in his word so far forth as is needful for our saluation expedient for vs to know all which do much amplifie the forenamed point But I hasten to set foorth a view also of some of those temporall blessings whereof we haue been and are made pertakers They are exceeding many as our Being Life Nourishment Education Health Strength Food Apparrell Goods Friends c. Gods blessing on all these and on the Church and state wherein we liue Whether-soeuer we turn our selues or cast our eies either vpwards to the heauens and the whole hoast of them or downeward on the earth and all the fruits thereof or vp and downe on all the creatures in the aire on the earth and in the waters on the right hand or on the left before or behinde euery where the blessings of God doe present themselues to our view and consideration By this which hath thus generally been spoken I doubt not but any of meane capacitie may obserue that none of the Saints doe want so many good things as they haue receiued Obiect Many of the Saints doe want euen necessaries to preserue this temporall life as Lazarus Answ 1. God seeth it to bee good for them to want such necessaries 2 Insteed of these outward necessaries they haue inward graces which are much more valuable profitable as insteed of of outward refreshing of the body they haue inward comfort of the soule insteed of outward ornaments of the body inward graces of the spirit wanting outward ease they haue sweet peace of conscience wanting plenty they haue contentment In a word God depriueth his children of no outward thing but he supplieth the want of it with some spirituall recompence their want therefore causeth matter of thanksgiuing As all the Saints haue receiued more good things then they want so also vndoubtedly are they freed from more euils then iustly they can feare to fall vpon them For beleeuing in Christ they are freed from the feare of hell from the curse of the Law from the wrath of God from the sting of death from the victory of the graue from the power of him that hath the power of death the diuel from the guilt and punishment of sinne from the rule and dominion of sinne and from infinitely more both spirituall and bodily euils Obiect Many Saints are subiect both to many spirituall euils as trouble of minde doubt of Gods fauour snares of the Diuell fallings into sinne with the like and also to many temporall distresses as paine sicknesse captiuity imprisonment ignominy penury c. Answ Those spirituall euils are as desperate physicke for the cure of some spirituall desperate disease as spirituall security pride presumption c. Now who will denie but that it is good in a desperate case to vse a desperate remedy If the remedy cause recouery he that vseth it shall be commended and rewarded But whensoeuer God suffereth any of his children to fall into any of the forenamed or other like spirituall euils hee worketh thereby a recouery from some more dangerous and desperate euill therefore the issue and effect euen of those euils affordeth matter of thanksgiuing As for temporall distresses I haue shewed before how they may be put on the score of Gods blessings To that which was before deliuered let me ad this that God doth alwaies so dispose of the estat of the Saints that he maketh the decaying of the outward man to be a renewing of the inner man In these respects it is a vertue propper to Christians to giue thankes to God for such things as seeme euill Besides God hath faithfully promised to supply in due time whatsoeuer his Saints want and to perfect euery thing that faileth in perfection withall to deliuer them from all euill Now then adde these promises which are also matter of thanksgiuing to the abundance of good things which already we haue receiued and to the manifold deliuerances which wee haue had from euils and it wil appeare as cleare as the light that of all duties belonging to faithfull Christians this of praise and thanksgiuing is most beseeming them and least of all to bee neglected It is the least that God deserueth the most that he requireth and the best that we can giue vnto him the best sacrifice in the kinde thereof which wee can offer vnto God and that which God doth best accept for note what God saith hereof He that offereth praise glorifieth me I might much further amplifie and inlarge these points But as Painters when they haue many millions and armies of men to set down in a small mappe vse onely to draw out some number of heads of men and set them together leauing the whole number of heads and all
sine charitate p. 268. oculos luos p. 378. illi vitae p. 389. flagellamut p. 431. tonitrui p. 494. vigil ales p. 509. cosdem p. 529. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 532. S. S. Trid. p. 577. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multa alia per inscitiam incuriam typographi occurrunt errata praesertim in Graecarum voccum tonis Hebr. characteribus quaeeùm eruditus lactor facilè possit deprehendere singulis recensendis immorarti non eft necesse THE Whole Armour of GOD. THE FIRST TREATISE Of Arming a Christian Souldier THE FIRST PART The Fountaine of Christian Courage Ephes 6. 10. Finally my Brethren be strong in the Lord and in the power of his might §. 1. The Summe and seuerall Heads SAint PAVL hauing deliuered such doctrines of faith and precepts of maners both generall concerning all Christians and particular concerning the distinct degrees of seuerall persons in a family as hee thought most meete in the closing vp of his Epistle giueth a worthy direction for the better performing of them all which is to bee couragious and well furnished against all those difficulties and dangers wherewith they are like to meete in their Christian course Wel knew the Apostle that the best Christians while here they liue in this world are both prone to faint by reason of their own weaknesse and also in hazard to be foiled by reason of their enemies power therefore he taketh vpon him the person of a wise vigilant and valiant Captaine and in souldier-like termes animateth the Lords Souldiers that they neither faint in themselues nor be daunted with their enemies This Direction is continued from verse 10. to 21. The parts of it are two 1. That wee bee couragious verse 10. 2. That we be well prepared v. 11. c. In the former note 1. The manner 2. The matter of the Apostles exhortation The manner is in these words Finally my brethren The matter in these Be strong in the Lord c. In the latter note 1. The Meanes how 2. The Motiue why wee must be well prepared The meanes is to bee well armed which point is first in generall laid downe and then in particular exemplified The generall is once declared vers 11. and againe because of the necessitie thereof repeated vers 13. and in both places amplified by the end In the particular exemplification there are sixe spirituall graces fitly resembled to sixe pecces of Armour Now because of our selues we are as children and no better able to weild this Armour of God then Dauid the armor of Saul the Apostle addeth that heauenly exercise of prayer teaching them how to pray for themselues and others especially for him who was one of their chiefe guides The Motiue is taken from the danger in which wee are by reason of our spirituall enemies whom he describeth vers 12. Euery word almost in this Direction is of weight and worthy to be searched into §. 2. The necessitie of the point THe first point in order is the Manner of the Apostles exhortation Which setteth forth 1. The necessitie of the thing vrged Finally 2. The affection of him that vrgeth it my Brethren The original world translated finally signifieth a remainder and implieth that yet remained one necessity point to be deliuered before he made an end as if with more copie of words he had thus said Though I haue sufficiently instructed you in doctrines of faith and precepts of manners yet there is one needfull point behinde which being deliuered I may conclude all there is yet I say a remainder and the only remainder of all by which yee may make good vse of all that hath beene hitherto deliuered without which all will bee in vaine Vse Is this Direction so needful a point a point which may not be omitted a point worthy of the last place as most of all to be remembred then ought we to giue the more earnest heed thereunto lest at any time we should let it slip In hearing we must well heede it after we haue heard it wee must well keepe it and not let it slip like water put into a colinder or riuen dish §. 3. The Apostles affection TO vrge this point yet somewhat the more forcibly the Apostle in the next place manifesteth his affection in these words My brethren which declare both the humilitie of his minde and the gentlenesse of his spirit Brother is a word of equalitie in calling them Brethren he maketh himselfe equall vnto them though he himselfe were one of the principall members of Christs body one of the eyes thereof a Minister of the Word an extraordinarie Minister an Apostle a spirituall Father of many soules a planter of many famous Churches yea the planter of this Church at Ephesus and though many of them to whom he wrote were poore meane men handicrafts men such as laboured with their hands for their liuing and many also seruants and bond-men yet without exception of any he termeth and counteth them all his brethren and so maketh himself euall to them of the lower sort Behold his humilitie For if to affect titles of superioritie as Rabbi Doctor Father bee a note of arrogancie as it is and therefore Christ in that respect taxeth the Scribes and Pharises then to take and giue titles of equallitie is a note of humilitie The like notes of humilitie may be oft noted both in other Epistles of this Apostle and in the Epistles of other Apostles yea and in all the Prophets also Well they knew that notwithstanding there were diuers offices places and outward degrees among Christians yet they all had one Father and were fellow members of One and the same bodie and in regard of their spirituall estate all one in Christ Iesus Vse Take my Brethren the Prophets take the Apostles yea take Christ himselfe for an example of humilitie For Christ though he were Lord of all yet for as much as he tooke part with vs and so all were of one hee was not ashamed to call vs Brethren Who then can disdaine to call any Saint Brother This point of humilitie and meekenesse Christ willeth vs after an especiall manner to learne of him It is a grace which will highly grace vs before God and man It maketh vs amiable in Gods eyes who Giueth grace to the lowly and it maketh our company very acceptable to men An humble minded man who maketh himselfe equall to them of the lower sort accounteth all his brethren will be sociable and willing to conuerse with any for their mutual good But proud and ambitious spirits are full of scorne and disdaine so as men cannot well endure their company and God will resist them Wherefore to conclude this point whatsoeuer your parts of nature or gifts of Gods Spirit be whatsoeuer your place or calling bee whatsoeuer excellencie or eminencie
in it but to fight to this purpose many like metaphors are vsed Christians themselues are called Souldiers their course of life a fight they which oppose against them enemies the temptations wherwith they are annoyed assaults in a word this is a difference betwixt the Church in Heauen and in earth that this is militant that triumphant Thus hath God in wisedome disposed our estate on earth for weightie reasons 1. The more to manifest his pittie power prouidence and truth in keeping promise the straits whereunto in this world we are brought the promises which God hath made to deliuer vs and the many deliuerances which we haue shew that God pittieth vs in our distresses that he is prouident and carefull for our good and wise in disposing euill to good that hee is able to deliuer vs and faithfull in doing it For this cause did God suffer the Israelites to goe into Egypt to be there kept in hard bondage to be brought into many dangers and set vpon by many enemies 2. To make proofe of the gifts hee bestoweth on his children A souldiers valour is not knowne but in warre in time of peace what difference is seene betwixt a valourous man and timerous coward by that sore combate wherunto Iob was brought were the graces which God had bestowed on him euidently made knowne 3. To weine them the better from this world for so long as all things are quiet in the world without troubles oppositions and assaults we are exceedingly prone to delight in it and to say It is good to bee heere Much prosperity maketh many to be like that foole that bid his soule liue at ease c. 4. To make Heauen the more longed for while wee are on earth and the more acceptable when we come to possesse it How earnestly doth the souldier in tedious and dangerous combates desire victorie How welcome is triumph after warre As a safe hauen to Marriners tossed vp and downe in troublesome seas is most welcome so Heauen to Christians whose life in this world is a warfare a sea-fare Vse 1 Is our Christian estate a souldier-like estate a warfare accordingly let vs carry our selues a little sleepe a little food is enough for a souldier hee lyeth not on beds of downe he pampereth not his body with delicate cheare but he watcheth much hee fareth hard and lyeth hard Thus Christians may not suffer themselues to be ouertaken with the vaine delights and pleasures of this world Note what the Apostle saith of a Christian souldier No man that warreth intangleth himselfe with the affaires of this life that hee may please him who hath chosen him to be a souldier Who hauing this armour thinke to take their ease follow their pleasures embrace the world they peruert the maine end of it for it is giuen to stand and to resist which if they doe not vnworthy they are of armour and shall be cashired Ease and rest is not heere to be looked for but rather temptations and assaults which wee must watch against and when one conflict is past looke for another and resist all as they come of all things wee must take heed of security and prouide that at any time wee be not vnfurnished reade the historie of the people of Laish and make a spirituall application thereof Thus much for the Metaphor §. 3. The vse of spirituall graces COnsider we now what is meant thereby It is euident by the Apostles exemplification hereof that such spirituall sanctifying graces as God indueth his Saints withall are the armour heere meant In that these are compared to armour obserue that The graces of Gods Spirit are for safegard and defence This is the maine and principall end of armour as the Apostle himselfe in this and in the 13. verse plainely sheweth for in both places expresly hee saith that wee must put on and take to vs the whole armour of God for this very end to stand against and to resist our enemies Thus is righteousnesse as a brest-plate hope as an helmet faith as a shield al for defence as we shal after more distinctly shew in the meane while let this general obseruation be noted both of such as yet haue none of those graces and also of such as haue them or at least thinke they haue them Vse 1 For the first sort with what care and diligence are they to desire and seeke after them being so needfull and necessary what rest can they giue vnto their soules till they haue obtained them would we not count him a madde man or at least weary of his life who should rush naked without any armor into the field among his deadly enemies what then may we iudge of those that liue in this world among the mortall enemies of their soules vtterly destitute of all sauing graces how many thousands thus liue as it were weary of their soules and iudge themselues vnworthy of eternall life Vse 2 For the other sort which haue these grace they are to vse them for their defence as armour is vsed and not for ostentation Armour is not giuen to iet vp and downe in it and be proud of it as many are of apparell Let those who haue no better gifts then such as are called parts of nature as wit strength bewtie and the like boast in them if they list these are like light sleight gay stuffes which make children and fooles bragge Gods graces are of a more sound and solide substance and therefore to be vsed accordingly and not made a matter of shew ostentation Let this be noted of such as are ouer conceited and so proud of their knowledge faith patience other graces §. 4. Christians armour spirituall THus hauing handled the Metaphor and the meaning thereof come wee to the amplification The first point whereof is the kinde of armour heere set forth It is called armour of God and that in foure especiall respects 1. It is made of God euen in heauen 2. It is prescribed of God euen in his Word 3. It is giuen of God euen by his Spirit 4. It is agreeable to God euen to his will All these doe shew that The armour wherewith Christians are fenced is diuine and spirituall In this respect saith the Apostle The weapons of our warfare are not carnall by denying one contrarie he affirmeth the other not carnall that is spirituall The seuerall peeces after mentioned do euidently proue this point Our enemies are spirituall and their assaults spirituall must not then our armour needs be spirituall What other armour can stand vs in stead against such enemies such assaults as good haue a sheete of paper on our naked brests to keepe off a musket shot as vse any other armour then spirituall against the spirituall assaults of spirituall enemies Vse 1 Hereby is discouered the egregious folly of many in fencing themselues against spirituall
his head-peece Or if hee haue a brest-plate and want a girdle to knit it close or tassets and cushes to couer his belly Thus if faith or hope or righteousnesse or veritie or any other part of the Christian armour bee wanting the Diuell can thereby take his aduantage to destroy the soule so as not onely duetie to God but safety of our selues may moue vs to put on the whole armour 3. True triall of the truth of those graces which wee seeme to haue is made by the concurrence meeting of al together Single graces that is graces which stād alone are counterfeit graces Faith without righteousnes is presumption righteousnes without truth is hypocrisie so in the rest Al come from the same fountaine he that hath not all hath none at all How needful is it that we follow the counsel of Saint Peter Vse 1 which is to giue all diligence to ioyne one grace vnto another to knowledge faith to faith hope to hope righteousnesse to righteousnesse truth to truth patience and so in the rest Thus will it not repent the Lord to haue prouided whole armor for vs when we shall vse all Thus shall we giue no aduantage to our spirituall enemies thus shall we haue euident proofe of the Spirits abode in vs and be assured that indeed we are borne anew §. 8. Mans endeauour to be added to Gods assistance THe two generall parts of the Apostles direction haue hitherto beene distinctly handled now let vs consider them ioyntly together The first part is that wee bee strong in the Lord. The second that wee vse those meanes which God hath appointed for our safetie Whence obserue that Gods assistance and mans endeauour concurre together Doct. 7. they may not be seuered Without Gods mighty power man can doe nothing vnlesse man put on the whole armour of God God will doe nothing This the Church knew right well and therefore both prayeth vnto God to bee enabled by him draw me and also promiseth to doe her vttermost endeauour and follow his direction wee will runne after thee The like we reade of Dauid but most clearely is this point laid downe by Christ who hauing said No man can come to mee except the Father draw him wherby he sheweth that God must enable man to come to him addeth Euery man that hath learned of the Father commeth to mee whereby he sheweth that man enabled of God addeth his owne endeauour Why Gods powerfull worke is necessary hath beene shewed before on vers 10. namely because of our owne vtter inabilitie to doe any thing of our selues Before God quickeneth vs we are dead in sinnes no more able to doe any spirituall function then a dead corpse to doe any naturall function yea after we are quickned we are still supported by Gods grace which worketh in vs yet being quickned wee must do our endeauour because of that order which the Lord hath in wisdome appointed to bring vs to glory For this end doth God worke in vs both to will and to doe that we should worke out our owne saluation Phil. 2. 12. 13. God worketh not vpon vs as vpon stockes or stones but giueth to vs life and abilitie as when hee raised the Widdowes sonne the Rulers daughter and Lazarus he put life into them and inabled them to mooue rise vp walke eate and doe other functions of the liuing Vse 1 By this is discouered the error of proud presumptuous Papists on the one side and of secure carelesse Libertines on the other The Papists to establish their owne power and strength hold and teach that after the first motion and stirting of the heart which they acknowledge to bee of God only a man absolutely by his free will may doe well if hee will But Christ saith of the branches which were in the vine whose hearts were stirred vp Without me yee can doe nothing The care which the Apostle hath to direct them vnto the fountaine of strength the Lord euen then when especially hee vrgeth them to arme themselues argueth that without continuall strength supplied vnto them from the Lord they are not able to stand of themselues against the assaults of their enemies Libertines fall into another extreame they to pamper their flesh and pursue their carnall delights so referre all to the worke and power of God that they are altogether carelesse in vsing any meanes themselues vpon conceit that God is able of himselfe to saue them and that when God pleaseth he wil saue them do they in the meane time what they list But fondly they argue from Gods power who neglect the meanes which God hath appointed and reuealed wherein and wherby he wil manifest his power His reuealed will is the ground of our faith and obedience if we follow the direction of it then may we safely trust vnto the power of God otherwise in attributing all to the grace of God we abuse it and turne it into want onnesse Were it not necessary for vs to doe what God enableth vs to do as wel as trust to the power of Gods might the Apostle needed not haue been thus careful in stirring vs vp to arme our selues Vse 2 As wee presume not in trusting to our owne strength left we prouoke God to resist vs so neither tempt we God in neglect of the meanes which he hath appointed lest we cause God to forsake vs but as wee looke for helpe and strength from God so must we be carefull in well vsing all those meanes which God hath ordained for our helpe and safety To this purpose tend all the exhortations in the Scripture whereby any duety is required at our hands Note the complaint of our Lord against Ierusalem How often would I haue gathered thy children together and yee would not Be we not like to them lest wee be reiected as they were Know we this for certaine that God wil not with cart-ropes by force and violence against our wills draw vs to Heauen To this end doth God take out of vs that stonie and inflexible heart which is in vs by nature and giueth vs an heart of flesh which is flexible that it being made pliable by Gods Spirit should apply it selfe to Gods worke as Dauid did Psal 119. 112. The truth is that many Christians are wonderfully wounded and foiled by the Enemie because of their owne idlenesse and securitie in that they are backward in putting forth themselues and negligent in endeuouring to do what God inableth them to doe Loe here is compleate armour of God prouided for our defence and safetie be we careful in putting it on and well vsing it Thus much for the meanes to be vsed §. 8. The end and benefit of Christian armour THe end why this meanes is to bee vsed followeth in these words That yee may be able to stand c. In setting downe this end hee declareth the benefit of the fore named
one and the other The third is worldly Gouernors This I take to be added as an exposition of the first or rather as a limitation thereof shewing ouer whom the Diuels are gouernours not ouer the chosen and called of God but ouer the world For Christ maketh a direct opposition betwixt these therefore the Apostle vseth a compound word which expresseth not onely their gouernement but also their subiects But the elect also are counted to be of the world while heere they liue because in the world they were bred brought forth brought vp and ended their dayes They are in the world but not of the world after that they are effectually called therefore for more perspiâ—uitie sake the Apostle addeth this clause of the darkenesse of this world whereby particularly he sheweth whom the Diuels gouerne in this world namely such as are darknesse here againe for emphasis sake he rather vseth this word darknesse then darke and hee vnderstandeth the darknesse of ignorance and wickednesse so that in plaine termes they are the ignorant and wicked men of the world ouer whom the Diuels reigne The fourth is spirituall wickednesse This declareth their nature that they are spirits and their condition that they are euill and malicious The phrase which the Apostle vseth is somewhat strange word for word it is this Spirituals of wickednesse or spirits of wickednesse that is most monstrous wicked spirits Lastly is added a phrase somewhat ambiguous because that whereunto it hath reference is not expressed it is this word for word in heauenlies Heere some to make vp the sence adde places whereby is implied that these euill spirits are ouer vs in the ayre for there are three places in Scripture termed Heauen First the ayre where fowles are Secondly the firmament where the â—tarres are Thirdly that place of glory which is called Gods Throne where Christ in his body and the soules of the iust and perfect men departed are This is called the third Heauen the highest Heauen Now if the place of spirits be heere meant by heauenly places must needs be meant the ayre which is the lowest heauen for out of the highest heauen they are excluded Other adde things whereby is implied the cause of this combate which is not any light fading earthly trash but heauenly and spirituall treasure Of the difference of these expositions I shall speake more fully when I come more distinctly to handle this clause Of these foure fore-named branches two namely the first and the third doe in the generall scope set foorth one and the same point namely the dominion of the Diuels the fourth containeth three distinct points First the nature of Diuels Secondly their qualitie Thirdly the place or cause of the combate Our enemies then are in this affirmatiue part described by fiue arguments 1. Their gouernment 2 Their power 3. Their nature 4. Their qualitie 5. Their place of abode or cause of fight §. 13. Of Satans dominion FOr the first this word principallitâ—es being meant of Diuels sheweth that Our spirituall enemies haue a dominion a rule a gouernment For this title principallities is giuen to men that are in authoritie and in this very respect because they haue rule and gouernment As for the Diuels they are expresly called gouernours in this verse and in other places the Diuell is called a prince a god Quest. How came the Diuels to haue a regiment is their gouernment from God ordained of him Answ I may to this question in some sort apply the answere which Christ gaue to Pilat they could haue no power at all except it were giuen them from aboue So that their dominion is by Gods permission who in iust iudgement for punishment of the wicked hath giuen libertie to the Diuel to exercise iurisdiction ouer them For as God gaue the rebellious Israelites into the power of cruell tyrants and vsurpers so hee giueth the world into the power of the Diuell Yet haue they no true right and title to their gouernment as if it were properly deputed vnto them of God as the gouernment of lawfull Kings and Magistrates on earth is For as the Kings of forraine Nations which inuaded Israel and for a while ruled ouer them were but oppressors and vsurpers though God in iustice made them a rod to punish the people and therefore when Israel repented the Lord deliuered them and cast the rodde into the fire so the Diuels Other reasons therefore there bee of the Diuels dominion and that partly in regard of themselues and partly in regard of their vassals For themselues they haue vsurped dominion they haue by tyrannie taken principallitie vnto themselues euen as one of their chiefest instruments on earth haue done I meane that man of sinne Who exalteth himselfe aboue all that is called god or worshipped shewing himselfe that he is God euen that Whore of Babylon who glorified her selfe Thus haue these Principallities heere spoken of exalted and glorified themselues In regard of this ambitious tyrannicall vsurpation the Diuell hauing shewed Christ all the Kingdomes of the world and the glory of them said This is deliuered to me and to whomsoeuer I will I giue it For the Diuels vassals which are all the wicked of the world they slauishly and willingly yeeld themselues to his gouernment and tyrannie making themselues subiect to these principallities whereby the rather these Diuels haue taken dominion ouer them as the men of Shechem subiecting themselues to Abimelech hee became their King as the hearts of Israel turned after Absolom and he became their King and after that to Ieroboam and hee became their King and to many others who became their Kings in which respect God said They haue set vp a King but not by me they haue made Princes and I knew it not That the wicked doe willingly and slauishly subiect themselues to the Diuell is without question for it is written The whole world worshipped the Dragon which is the Diuell Vse 1 Take heede how we giue any place to the Diuell or yeeld vnto him any whit at all Where hee getteth any entrance there will he set his throne as Nebuchadnezzar did he is exceeding ambitious and tyrannicall hee will be a King or no body if he get an inch hee will take an ell if any make themselues in any thing subiect vnto him he will soone take a principallitie ouer them Now coÌ„sider in how woful an estate they liue who haue earthly I yrants to rule ouer them withall consider how far the Diuell exceedeth all the Tyrants of this world in malice and mischiefe and from thence gather in what misery they lie who are vnder the principallity of Satan Vse 2 How besotted are they who thinke that the Diuell is their seruant at their command which is the conceit of
they haue very great aduantage against vs by reason of the place where they are For the Diuels being in the Aire 1 They are aboue vs ouer our heads euery where round about vs and so still ready to annoy vs this among men is counted a very great aduantage a few men on a hill or on high walles and Towers are able to doe much mischiefe to a great Army in a low valley beneath them 2 They can espy all things that we doe so that in this respect wee are to bee the more circumspect ouer our selues and vigilant against them They which haue enuious malicious enemies which ouerlooke them and so can see whatsoeuer they doe will be carefull that they doe nothing whereby those espiers may take aduantage to accuse them or to worke any mischiefe against them 3 They are in their owne Kingdome for the Diuell is a Prince that ruleth in the Aire Now amongst men they which are in their owne Dominion where they haue all at command where they may haue still new supply haue a great aduantage And they which warre in their enemies Dominions had need bee backed with a farre greater power then their enemies haue but wee of our selues are far weaker and lesse in power then our spirituall enemies and we fight with them in the aire which is their Kingdome where they haue all at command haue they not then in this respect a great aduantage haue not we need to be backed with a far greater power These and such like obseruations may be drawne from this circumstance of the place which I haue the rather noted because most doe so interpret this clause §. 31 Of the cause of Satans quarrell BVt yet freely and ingenuously to make known my owne iudgement with submission to better iudgements I rather thinke that the Apostle here meaneth the cause or prize of this combate for which it is maintained as if it were thus translated In heauenly things My reasons are these 1 In the originall places are not exprest but indefinitely the Apostle saith In heauenlies Now when an adiectiue is so set alone most vsually the substantiue vnderstood is thing or things 2 In other places being thus indefinitely set downe it is taken for heauenly things and so translated as Heb. 8. 5. They serue vnto the example and shadow of heauenly things 3 This word being oft vsed in the new Testament at least twenty seuerall times is neuer vsed in any mans opinion this place onely excepted of any aeriall place or thing but of those things which are truely heauenly and spirituall the word it selfe according to the proper notation thereof signifieth the vpper heauenlies so as most improperly it is taken for the lowest Heauens the aire 4 It is not a matter of so great weight and moment for spirits to bee in high places ouer vs for they can as much annoy vs being beside vs within vs beneath vs as aboue vs high places may be an helpe to men who are clogged with flesh and blood to spirits they can be small aduantages 5 The words being expounded of heauenly things this last clause addeth as great weight to the discription of our enemies as any of the former as wee shall see when we handle the Doctrine 6 Both ancient and later Diuines and those of good learning and iudgement haue thus expounded this clause so as it is no new or priuate conceite of mine Obiection This very word is oft indefinitely vsed as here and yet it signifieth Places as Chap. 1. Vers 3. 20. 2. 6. c. Answere Though it signifie heauenly places yet not such as are in the lowest heauen the aire but the highest which is not the place of Diuels thither because the Diuell cannot come I expound it Heauenly things Obiect 2. The phrase will not beare this exposition for the preposition in is neuer put for the cause Answ One of the Greeke Fathers who was very skilfull in the propriety of that tongue so expoundeth it Besides this particle is so vsed in other places of the new Testament twice in one verse namely Mat. 10. 32. Whosoeuer shall confesse me I will confesse him c word for word in me in him Here the preposition in signifieth the cause as if he had said he that shall make confession before men for my sake I will make confession before my Father for his sake So againe Mat. 11. 6. Blessed is he whosoeuer shall not be offended in me that is for my sake and Mat. 26. 31. All ye shall be offended in me The Kings Translators turne it because of me So in this my Text this last clause hauing reference to the principall verbe may be thus translated Wee wrestle because of heauenly things The Doctrine then which hence I gather is this The maine things for which the Diuels fight against vs are heauenly matters Before I proceede further to proue or apply this point I will a little more fully explaine it 1 By heauenly matters I meane such as principally respect Gods glory for God being himselfe Heauenly whatsoeuer tendeth to his Honour is in that respect Heauenly and then such as respect our soules saluation for as the things which concerne the temporall good of our body are earthly so the things which concerne the eternall good of our soules are Heauenly for to Heauen they aspire and in Heauen shall they enioy their happinesse 2 Where I say the Diuels fight for heauenly matters matters my meaning is not that they desire to get them but that they endeauour to spoile vs of them so that in this combate the prize propounded to vs is heauenly namely whether we will serue our Heauenly Father or the hellish feene whether we will let goe or fast hold that heauenly treasure which Christ hath purchased for vs all those heauenly things whereby God is honoured and our soules are saued For proofe that they be heauenly things which Satan especially aimes at obserue those seuerall temptations recorded in the Scripture I will giue a taste of some What aimed he at in tempting Adam and Eue was it not to deface Gods Image in them and to strip them of that happinesse wherein God had created them The issue sheweth as much What sought hee in tempting Christ was it not to make him doubt whether he were the Sonne of God or no yea and vtterly renounce God and worship the Diuell Was it not Peters faith that he sought to winow Doth he not blind mens eyes that the light of the glorious Gospell of Christ which is the Image of God should not shine vnto them As for earthly things he maketh not much account of them hee can be well content to let men enioy them he casts them to men as baits wee reade how hee offered to Christ all the kingdomes of the world and the glory of them if Christ would haue worshipped him Obiect
He depriued Iob of his temporall estate Answ It was an higher matter which Satan aimed at namely to bring him to denie God and blaspheme him to his face as may bee gathered by Satans answere to God He would make all like to himselfe Thorow his pride hee is fallen from Heauen and vtterly spoiled and depriued of all heauenly goodnesse and happinesse wherefore he seekes also to depriue man of the like Behold here the malice of the Diuell it is no good that hee seeketh for himselfe by this fierce and long conflict which he maintaineth but our woe and misery Hee seeketh whom to deuoure Malice first moued him to assault man and malice still whets him on to continue his fight against mankinde Durst he euer haue ventred on Christ Iesus the Sonne of God but that malice wholly possessed him Not vnfitly therefore are many titles giuen vnto him in Scripture to set forth his malice as Satan which signifieth an aduersary Diuell an accuser Tempter Euill one Enemie Murtherer and Father of lies If the reasons of all these names which are not hard to gather be duly weighed they will shew that hee is euen made of malice Among other motiues to stirre vs vp to arme our selues well and constantly to stand and fight against the Diuell this is none of the least It is no small matter that we fight for but a matter of the greatest weight and consequence that can be Satan could say Iob 2. 4. All that a man hath will he giue for his life yet is life but a temporall and earthly matter If all for his life what for his soule and the saluation thereof which is an heauenly matter so as there is no comparison betwixt them What then shall it profit a man though hee should win the whole World if he lose his owne soule or what shall a man giue for recompence of his soule When wise Captaines see that a sore and fierce battaile is to bee fought which with the very rumor thereof may dishearten their souldiers they vse to hearten and encourage them by bringing to their mind and setting before them the prize or cause of their fight some will say Loe ye fight for whole Townes and Cities and Kingdomes others Yee fight not to get that which is other mens but to keepe that which is your owne yee fight for your Countrey your lands and inheritances your wiues and children others It is not honour and conquest they are not goods and lands that ye fight for but liberty and life stand to it therefore if the day be lost ye are either dead men or slaues Note how the Philistims encouraged one another Be strong and play the men O Philistims that ye be not seruants to the Hebrews Now all these are but earthly matters but I may say to the Lords souldiers It is the Lord of Heauen whose battels ye fight his honour is ingaged therein it is your soules saluation and heauenly happinesse which is in hazard your enemies seeke to spoile you of the precious graces of Gods sanctifying Spirit and to depriue you of that rich glorious inheritance which Christ by no lesse price then his owne blood hath purchased for you if ye yeeld to your enemies all these yee lose and become vassals vnto your mortall and malicious enemie the Diuell ye are euen fire-brands of Hell Be strong therefore and of a valiant courage feare not but fight and stand it out to the vttermost so shall ye be more then conquerers The things which especially we ought to looke vnto to be watchfull ouer and to labour to keepe safe are the forenamed heauenly things and that not onely in regard of the excellency and worth of them but also in regard of Satans maine opposition against them What hee in malice doth most assault wee in wisdome must most defend and set foote to foote against him if an enemy bring all his forces against the chiefest Tower of a City wise Citizens will thither bring their best munition and strongest defence if thus wee deale with Satan wee shall oppose godly wisedome to his wicked subtilty and so keepe our selues safe from all his assaults This is the wisdome which the Apostle here teacheth vs by those seuerall peeces of Armour which follow to be handled for they are all concerning heauenly things and tend to the saluation of the soule THE FOVRTH PART A repetition of the meanes Ephes 6. 13. For this cause take vnto you the whole Armour of God that ye may be able to withstand in the euill day and hauing done all to stand §. 1. Of repeating one and the same thing HEre the Apostle returneth againe to the second part of his former direction and repeateth in effect the very same things which he deliuered in the 11. verse namely how we may keepe our selues safe against the forenamed enemies We may not thinke that this his repetition is vaine and idle for he was guided by Gods holy Spirit who doth nothing in vaine Note what Ioseph saith of the iteration of one and the same thing to Pharaoh in two dreames The dreame was doubled the second time because the thing is established by God and God hasteth to performe it Many good reasons may bee giuen why here the Apostle thus repeateth his direction as to shew 1 That what before he had deliuered was vpon very good aduice deliuered not rashly so as he doubted whether he might stand to it or no but so as he dares auouch it againe and againe as being an infallible truth which he also knew to be a truth Like to that thundering denunciation of a curse against all that should preach another Gospell which he laieth downe twice together 2 That it was a needefull behoouefull and profitable truth a most soueraigne and necessary meanes to keepe vs safe necessary for vs in regard of our owne inabilitie to stand fast without it soueraigne in regard of the sufficiency of the meanes which can and will being rightly vsed keepe vs safe Marke the reason why it was not greeuous to the Apostle to write the same things euen because to them to whom he wrote it was safe 3 That naturally wee are backward and sluggish in vsing this armour therefore hee thought it not enough once to vrge the point but againe presseth it Thus Salomon oft repeateth diuers exhortations So Captaines when they see their souldiers loath to arme when there is great need they should arme will call vpon them again and againe to arme Ministers may here learne as iust occasion is giuen to call their people to the remembrance of weighty points especially such as they obserue their people most backeward vnto It is not sufficient once to haue deliuered such a point but againe and if neede be againe it is to be vrged The Apostle hauing propounded Christ a patterne of patience to the Hebrewes because
still with their armour looking for a fresh assault and for more conflicts §. 3. Of Christian valour 1 VVE must be of a valorous couragious mind against all our enemies standing stoutly against them and bidding defiance to them all euen as Dauid stood against Goliah How needfull this is in war against flesh and blood appeareth by Gods earnest vrging of it to Ioshuah But much more needfull it is in war against Spirits For they though bold enough yet are daunted with the stout standing of Christs souldiers but heartned with timorousnesse Besides the courage of some valourous souldiers addeth spirits to all their fellowes That we may with courage stand against our enemies obserue these and such like grounds of encouragement 1 That the Lord is with vs and will not faile vs. 2 That we fight in his name and power but our enemies in their owne 3 That out battell is most iust and we fight in a iust cause 4 That wee fight with enemies spoiled whose weapons are blunted whose power is limited 5 That we haue promise of victory and so are sure not to be ouercome §. 4. Of keeping our ranke 2. VVE must be careful to abide in the place where our Lord hath set vs. For this know that we haue a doubling calling one generall as we are Christians The other particular as we are distinguished in Church Common-wealth or Family Accordingly these two points are to be obserued 1 That we remaine stedfast in the true Church where the Lords banner is displaied that we retaine our profession and start not from it for gaine as Demas or persecution as they which forsooke Paul Stragling souldiers lose the succour of their Captaine and helpe of their fellow souldiers Such straglers from Christs armies are separatists heretikes time-seruers and all reuolters 2 That wee be conscionable and diligent in the seuerall functions of our particular callings as in the Common-wealth Kings Iudges Iustices all Magistrates all Subiects also all of any Office Trade c. In the Church Ministers other Church Officers and people In the Family Masters and Seruants Husbands and Wiues Parents and Children For this ende are particular duties prescribed to particular functions in Gods word Many weighty reasons there be to vrge this 1 God hath appointed to euery one his distinct place Now it was the commendation of Christ and of Moses that they were faithfull to him that appointed them 2 Euery one shall bee called to account for those duties which belong to his particular calling according to that which was said to the Steward Giue an account of thy stewardship Luke 16. 2. 3 The order wherein euery one is set is the very beautie of the Church and of the body of Christ as the seuerall places of seuerall members are the grace of a naturall body Yea this order is the strength of the Church as in an army in this respect the Apostle saith that the body of Christ is fitly ioined together and firmly compacted 4 The graces which God bestoweth on vs as faith loue obedience patience wisdome c are best exercised and manifested in our particular callings 5 In our proper distinct places wee haue the Lords promise of protection but not out of them Many iudgements hath God executed on busi bodies that entred vppon others places instance Corah and his conspiracy Absolom Vzziah c. Wherefore wee are to take good notice of our particular places and of the particular duties belonging vnto them and both pray and labour for skill and ability to performe them It is the wisdome of the prudent to vnderstand his way §. 5. Of watchfulnesse 3. VVEe must be warchfull and stand vpon our defence against our enemy hee as a thiefe will suddenly set vpon vs comming when we are not aware of him For the better performance of this duty we must take heed of such things as may breed in vs a spirituall slumbering and drowsinesse as are earthly delights and pleasures worldly cares c. They which will watch must be sober §. 6. Of perseuerance 4. VVE must perseuere and continue in well imploying the graces of Gods Spirit to our defence thus may we better stand in the spirituall combate then in our outward bodily fight for our bodies haue need to haue the armour put off for their ease and refreshing but our soules haue no such need The armour of God is not burdensome to the spirit Of this duty I spake more fully in the 12. § of the fourth part Thus much for the duties which this first word stand implieth THE SECOND PART The kinds of the peeces of Armour prescribed §. 1. Of the seuerall peeces of the Armour of God in generall THe next point is concerning the meanes or manner of standing in the words following hauing your loynes girt c. In the 14. 15. 16. and 17. verses there are sixe seuerall graces of the Spirit compared to sixe seuerall peeces of Armour which are especiall meanes to make vs stand fast They are these 1 Verity Compared to 1 a Girdle 2 Righteousnes 2 a Brestplate 3 Patience 3 Shooes 4 Faith 4 a Shield 5 Hope 5 an Helmet 6 Word of God 6 a Sword Out of this particular enumeration of these seuerall graces and peeces of Armour I will deliuer three or foure generall obseruations and then distinctly handle them one by one as they lye in order §. 2. Of defending our selues MOst of these seuerall peeces euen all of them but one are defensiue that one which is offensiue namely the word of God compared to a sword is also defensiue as well as the rest whereby it is intimated that Vse Wee that are Christians must rather seeke to defend our selues then annoy others This was represented in that combate which our Lord fought with the diuell For Christ was led aside of the Spirit into the wildernesse and being there the tempter came first vnto him and first set vpon him here we see that there was a necessity to moue Christ to fight and that in a double respect First in that he was brought into the lists Secōdly that being there he was assaulted In this fight Christ especially aimed to defend himselfe and to repel his aduersaries weapons Therfore all his answers are framed directly according to Satans obiections The like we may obserue in his conflicts with the instruments of Satan the Scribes Pharises Herodians c. as also in those conflicts which his Prophets Apostles and other Saints haue had with Satan and his instruments Hereby we see that we fight in a iust quarrell for what iuster cause can there be then for a man to defend himselfe and his owne right Obiect But defendants are oft in the greatest blame Answ True when they keepe men from their owne right and make them recouer it by force
to God and man so that a conformity thereunto is righteousnesse §. 2. Of the kinds of Righteousnesse Obiect THis is such a peece of armour as none in this life can attaine vnto but Christ Iesus the true naturall Sonne of God who by an excellency and propriety is called That iust one Of him it is properly said That hee put on righteousnesse as a brest plate Indeed at first God made man righteous and in Heauen the Saints shall bee all iust and perfect but on earth there is none righteous no not one Answer There is a double righteousnesse mentioned in the Scripture one legall framed according to the exact rule and strict rigour of the Law The other Eâ—angelicall accepted according to the gracious fauour and limitation of the Gospell The Law requireth two things First an absolute perfection in euery part point and degree thereof Secondly this perfection in that very party who is iustified thereby For Moses thus describeth the righteousnesse which is of the Law that the man euen the man himselfe in and by himselfe which doth those things euen all those things which are written in the Law according to the vttermost extent of them shall liue thereby but cursed is euery man that continueth not in all things c. By the Gospell both those are limited and the rigour of them mitigated For there are two parts of Euangelicall righteousnesse one of Faith the other of a good conscience The righteousnesse of faith is Christ himselfe with his righteousnes imputed to vs and by faith receiued of vs in which respect Christ is said to be the end of the Law for righteousnesse to euery one that beleeueth The end of the Law is to iustifie and saue those which fulfill it Now we by reason of the flesh dwelling in vs cannot fulfill it Christ therefore subiected himselfe thereto he perfectly fulfilled it To them which beleeue his perfect righteousnesse is imputed so as they are iustified and saued thereby Thus is Christ the end of the Law and that which by the Law was exacted of our owne persons by the Gospell is accepted for vs in Christ who performed it This Righteousnesse of Faith is comprised vnder the fourth peece of Spirituall Armour verse 16. Here therefore is especially ment the righteousnes of a good conscience §. 3. Of that Righteousnesse which is here meant THis Righteousnesse is a powerfull worke of Gods Spirit in the regenerate whereby they endeauour to approue themselues vnto God and man by performing what Gods Law requireth to be performed vnto both I terme it First A worke of Gods Spirit because it is the Spirit which quickeneth and enableth vs to doe what we doe 2 Powerfull because we are by nature Dead in sins and not able of our selues so much as to think a good thoght 3 In the regenerate for that onely which is borne of the Spirit is spirit 4 Indeauour for this being true and earnest with the very vttermost of our power is the greatest perfection which in this World we can attaine vnto 5 To approue to God and man because duties are required towards both 6 What Gods Law requireth because that sheweth what God doth approue and what man should approue This was that righteousnesse for which Zacâ—ary and Elizabeth were commended This consisteth of two branches First to abstaine from euill Secondly to doe good Dauid describing a righteous man saith Surely he doth none iniquity but walketh in the way of God Oft doth the Scripture ioine those two together as two essentiall parts of righteousnesse except these two doe concurre the brest-plate is not sound §. 4. Of resembling Righteousnesse to a brest-plate Point 2 THe second point is concerning the fit resemblance of Righteousnesse to a brest-plate The originall word translated brest-plate properly signifieth that part of the body wherein the vitall parts as the heart lungs liuer and the like doe lie the whole vpper part of a mans body before euen from the necke to the thighes is comprised vnder this title Hence is it that that peece of armour which couereth this part of the body hath the same name The vse of this peece is to keepe safe the vitall parts and preserue a man from being mortally wounded or killed downe-right Thus doth righteousnesse keepe the Christian souldier safe and sure that the Diuell with all his assaults cannot pierce his soule and so vtterly destroy him A Lyon which is strong among beasts Prou. 30. 30. may be taken and destroied 1 Sam. 17. 3. 6. but so cannot the righteous This vse of righteousnesse will yet more euidently appeare if wee consider what it is that doth indeed mortally wound the soule and drawâ—forth the vitall blood and very life of it It is sin and nothing but sin that can destroy the soule By it did Satan first wound and kil our first Parents By it hath he from time to time preuailed in the World For sinne first prouoked Gods wrath procured the curse of the Law brought death and all the concomitances thereof The very sting of death is sinne Sinne first kindled hell fire and still continueth to blow vp and inflame the same Where the brest-plate of righteousnesse is well put on there sinne hath no power Righteousnesse is as contrary to sinne as water to fire and it will soone quench the heate of sinne §. 5. Of putting on the brest-plate of Righteousnesse Point 3 THis brest-plate of Righteousnesse is put on by the right practice of true repentance which according to the proper notation and true meaning of the word is a change of the minde namely such a change as bringeth forth a reformed life This true alteration of the minde and heart first causeth a thorow detestation of our former wicked course together with an vtter abiuration and renouncing of the same and then an holy resolute purpose to leade another kind of life and insteed of former sinnes to practise contrary duties as if a man in former times haue beene profane to bee so much the more religious for the time to come if a blasphemer before more carefull to honour the Name of God if riotous so much the more sober c. These are fruits worthy of repentance So long as these two fruits of repentance First an vtter detestation of all former wickednesse Secondly a constant resolution and faithfull endeauour to performe new obedience remaine in our hearts the Diuell cannot easily if at all preuaile against vs. But if the minde bee not altered and a thorow change wrought therein though there should bee some meanes to restraine vs from sinne and prouoke vs to doe many good things yet would the Diuell soone get aduantage against vs. Sinne is deceitfull Satan is subtill and busie if therefore wee bee not altered in our hearts the meanes of restraint being
of true Patience FRom that which hath beene deliuered of the Gospel of Peace that maine point which we haue in hand by necessary consequence followeth that the onely meanes of preparing our soules patiently to beare all crosses and constantly to goe through all troubles in our Christian course is a right knowledge of the glad tidings of our reconciliation with God It was this Gospel of Peace wherewith God encouraged Abraham to come out of his owne countrey and with a patient and prepared heart to passe ouer all these difficulties whereunto he should be brought This was that glad tidings which the Lord brought to Moses to Ioshua to Gedeon and many others for that very end I might instance this in many thousand examples and shew how the courage and patience of the Saints which hath beene admirable to the world hath beene grounded on this sure foundation the Gospel of Peace For the truth is that all the Prophets all the Apostles all the true Christian confessors and Martyrs in all ages who haue endured more then flesh and blood could possibly with patience beare haue had their feete shod that is their hearts armed and prepared with assurance of their reconciliation with God but hauing such a cloude of witnesses I will content my selfe with naming two or three Many and sundry were the troubles inward and outward by open enemies and deceitfull friends on Sea and land which Saint Paul went thorow and that with an inuincible courage and resolution the cause of all is euident to be that knowledge which he had of Gods loue to him and of his reconciliation with God On this ground of confidence he did after an holy manner insult ouer all aduerse power But Iob yet suffered much more and his patience was so admirable that the holy Ghost maketh choice of him aboue all other as a marke to behold and a patterne to follow What was the ground of his patience surely many of those diuine speeches which he vttered to his wife and friends euidently shew that the knowledge of his reconciliation with God was it which made him so confident and patient There is yet another who farre exceeded these and all other Saints both in suffering and patient bearing namely Christ the assurance of his Fathers loue was the ground of his patience as appeareth both by that profession which he made thereof a little before his suffering saying vnto his Father Thou louedst me before the foundation of the world and also by those titles which in his most bitter agony he gaue vnto God as in the Garden O my Father c. On the Crosse My God my God §. 8. Of the meanes whereby Patience is wrought THus we see the truth of this point sufficiently proued that the Gospel of Peace is the ground of Patience now further consider how it doth prepare the soule of man to endure This it doth by perswading mans mind and resoluing his heart of these two principles 1 That nothing shall hurt him 2 That all things shall turne to his good For the first most sure it is that nothing can make vs miserable but onely sinne Sinne is the very sting of all troubles aed crosses sinne is it which maketh them to be heauy burdens this maketh trouble of conscience to be intollerable death and the graue to be most terrible the diuell which hath the power of death to bee so horrible yea the Law of God and God himselfe to bee so full of dread and terrour Let sinne be remoued and our conscience assured thereof then may we then will we comfort our selues in all troubles for then shall we appeare before the Throne of God as before the mercy-seat of a gracious Father and take his Law as a direction to teach vs how to please him Then shall wee esteeme all crosses as corrections of the Lord for our profit yea as his physicke to purge out our corruptions as proofes of his graces in vs. Then will our conscience rest quiet and well contented then shall we thinke of death as of a gate to heauen and of the graue as of a sweet bed to rest in till the day of the consummation of our eternall blisse in body and soule yea then shall wee not need to feare the diuell because he can haue no power ouer vs much lesse hell and the torment thereof Therefore doth Dauid annexe blessednesse to remission of sin so that vpon this ground might Christ well say to the man sicke of the palsie Sonne be of good comfort This being so the Gospel of Peace which assureth vs of our reconciliation with God and of the remission of our sinne assureth vs also that nothing can hurt vs because the sting of euery thing which is sinne is pulled out If the forked tongue of an adder the poysonous teeth of a snake the sharpe sting of a waspe be pulled out what hurt can they doe For the second by the Gospel c We know that all things worke together for good vnto them that loue God For the Gospel assuring vs of reconciliation with God how can we but be assured that he tendereth vs as his children and with a fatherly affection seeketh our good in all things which by his good prouidence he bringeth vpon vs. The prosperity of those with whom God is reconciled is a blessing afflictions are for their good so is death and the graue yea I may truly say that the sins of those who are accepted of God do turn to their good not that sinne is any way good in it selfe being in it selfe the greatest euill that is or can be and the cause of all euill of punishment but that God through his infinite power and wisedome who can bring good out of euill â—s at first he caused light to shine out of darkenesse doth so order it like vnto a skilfull Apothecary who can so order and temper ranke poison as it shall proue very medicinable Quest What is that good can come from sinne Answ 1 In regard of God whose mercy and grace is manifested and magnified in forgiuing sinne for Where sinne abounded there did grace much more abound 2 In regard of sinners I meane repentant sinners for of their sinnes I speake it worketh in them godly sorrow a sorrow not to be repented of because of the excellent fruits thereof noted 2. Cor. 7. 10 11. It worketh also an high esteeme of Gods free grace and rich mercy a longing desire after Christs righteousnesse a diligent watchfulnes our our selues for the time to come a Christian readinesse to beare with the slips and infirmities of other with the like These are two such grounds of Patience as all the writings of all the men in the world cannot affoord the like It is the Gospel and the Gospel alone which hath made them knowne and not onely so but also instrumentally worketh faith in our hearts
from all troubles and crosses that in his owne experience he knoweth noâ— what they meane If any should so say I might morâ— truly say to his face that either hee is of a most stupid blockish and sencelesse disposition or else that plainely hee lieth But suppose for the time that it were possible for a man to be freed from all outward troubles hath he none within Is all quiet in his soule and conscience Had he neuer any griefe of mind anguish of spirit vexation of heart trouble of conscience then neuer had he any sinne or at least neuer any sence and feeling of sinne §. 13. Of the Authours of our troubles THis is thus brought to passe partly by the good guiding prouidence of God and partly by the malice of the Diuell God both aiming at and also bringing forth good thereby the Diuell aiming at euill but crossed in his purpose That troubles and crosses fall not on vs without God is euident by many expresse testimonies of Scripture as Isa 45. 7. Amo. 3. 6. Iob 1. 21. 2 Sam. 16. 11. Eze. 20. 3â— Heb. 12. 6 7. The good which God aimeth at and effecteth by those troubles he inflicteth on his children is manifold as 1 The preuenting of some great mischiefe and euill 2 The purging out of some festering poysonsome sinne 3 The vpholding and keeping vs safe and stedfast in the right way 4 The proofe and triall of such gifts and graces as he hath bestowed on his children That the Diuell also hath his hand in afflicting Gods children is cleare by these among many other Scriptures Iob 1. 9. 10. 2. 5. 1 Chro 21. 1. Zac. 3. 1. Luk. 22. 31. 2 Cor. 12. 7. Reâ—el 2. 10. That which the Diuell aimeth at herein is to discourage vs and to turne vs out of the right way to hinder the progresse of the Gospell and in a word to deuoure vs. The Diuell well knoweth how weake and feeble our nature is how soone our flesh is quailed how irkesome troubles are to vs by nature this way therefore hee laboureth by all the meanes he can secretly and openly by himselfe and instruments to annoy vs. §. 14. Of the necessity of Patience THe point then being so cleare that of necessity many troubles must be passed thorow before wee come to our heauenly rest it necessarily followeth that of necessity we must be shod and fenced with patience The want of this grace hath beene the cause that many who for a while haue made an hot onset in the Christian battell at length when they felt the hard and rough way wherein they marched and when they found themselues galled and pricked with the troubles which they haue met withall haue fallen away and refused to goe on any further in their Christian course as they which forsooke Saint Paul §. 15. Of the benefit of Patience AS this grace is necessary so also is the benefit thereof exceeding great for if we be well shod therewith no trouble will dismay vs or hinder vs in our Christian course it maketh such burdens as seeme very heauy to flesh and blood to be but light and easie to be borne and such things tollerable which naturall men thinke intollerable and vnsupportable yea it keepeth vs from being foiled and ouercome This made Iob passe ouer such grieuous assaults as neuer any that we reade of euer endured the like When the holy Ghost speaketh of the victory which the Sainis haue gotten he saith Here is the patience of the Saints implying that thorow their patience they ouercame all their troubles §. 16 Of the perfect worke of Patience Point 5 V THe counsell therefore of Saint Iames Chap. 1. verse 5. is worthy to be noted it is this Let patience haue her perfect worke The worke of patience is said to be perfect in respect First of the condition Secondly of the extent Thirdly of the continuance 1 For the condition it must be true hearty and sound not fained and counterfeit As integrity and vprightnesse is a kinde of perfection in all Christian graces so also in patience 2 For the extent it must reach to all manner of crosses heauy and light inward and outward home and abroad whether they come from the Diuell or any of his wicked instruments or from God himselfe and his owne hand of what kinde quality quantity soeuer they be in this respect said the Apostle We approue our selues in much patience 3 For the continuance it must endure vnto the end so much doth the notation of the word which the Apostle vseth imply To the end I say not onely of that present affliction which lieth vpon vs but also to the end of our life so as wee must both patiently beare the present and also prepare our selues for future crosses In this respect Christ â—aith Hee that hath patience to the end shall be saued Among other Saints Iobs patience had her perfect woâ—ke in all these respects Had it not beene vpright and sound he could not haue so stood against his friends who suspecting his vprightnesse thorowly sifted him The many trials whereunto he was brought and his patient enduring all for hee was ouercome by none manifesteth the extent of his patience neuer any Christ excepted endured more neuer any the same excepted more patiently endured all The History it selfe his owne testimony and Gods also and the witnesse of his Apostle doe all verifie the continuance of his patience to the end §. 17. Of the kinds of crosses THat wee may the better apply this Apostolicall direction as before in generall wee shewed the necessity of patience so here in particular we will shew how necessary it is that patience haue this perfect worke This will appeare by the kinds of crosses whereunto we are subiect 1 They are not scar-crowes troubles in shew and appearance onely but such as pierce both body and soule and make the stourest to stoupe and shrinke Therefore counterfeite patience will stand vs in no steed 2 The number of trials whereunto wee shall bee brought is vncertaine one calamity vpon another as waues may fall vpon vs that which is written of Iob how one messenger followed another all bringing dolefull newes sheweth what may befall any of vs. Now suppose wee should as patiently beare some as Iob but yet taint vnder the burden of others where is the benefit of that former patience Some that haue endured imprisonment banishment and such like trials yea who haue beene ready to endure sword and fire in time of persecution haue beene discouraged and turned out of their good course by reproch and disgrace in time of peace other that can patiently passe ouer publicke troubles are so disquieted with priuate losses and crosses at home in their families that they are made vnfit to performe any Christian duty to God or man Other that can well endure paine
good seed of Gods word being cast into them taketh deepe rooting bringeth forth the blessed fruit of Faith The Apostle saith that his preaching was in demonstration of the spirit that their Faith might be in the power of God It is noted that the Lord namely by his Spirit opened the heart of Lydia that she attended vnto the things which Paule spake In respect hereof the Apostle termeth the preaching of the Gospel a ministration of the spirit yea he vseth this phrase the spirit of Faith because Faith is wrought inwardly by the Spirit §. 20. Of the Lawes worke towards Faith THe order which God vseth is this First hee worketh on the vnderstanding and then on the will The vnderstanding he inlighteneth by his Word as in all fundamentall necessary points of Christian Religion so in two especially First in the misery of a naturall man Secondly in the remedy thereof That the Law discouereth This the Gospell reuealeth Touching mans misery Gods Spirit by the Law informeth a mans iudgement both of his wretchednesse thorow sinne and of his cursednesse thorow the punishment of sinne The Law discouereth such an infinite multitude of sinnes as otherwise man could not possibly find out It discouereth not onely notorious sinnes of commission but many other transgressions which naturall men count no sinnes many sinnes of omission many sinnes of thought and heart yea the very seed of all sinne the contagion and corruption of our nature Saint Paule expresly saith I knew not sinne but by the Law for I had not knowne lust except the Law had said thou shalt not lust The Law also maketh knowne the hainousnesse and greeuousnesse of sinne how it is out of measure yea infinitely sinfull because it is committed against an infinite Maiesty and that also against his expresse will reuealed in the Law so as sinne being directly contrary to the pure holy and blessed will of God cannot but make vs more odious and abhominable before God then any venimous Toade Adder or any other poysonous creature is in our sight Further the Law manifesteth the punishment of sin which is Gods infinite wrath for the least breach of any one branch of the commandements for it saith Cursed be he that confirmeth not all the words of the Law Now the fruits of Gods wrath are all plagues and iudgements in this world both outward in our estates and on our bodies and inward in our conscience and soule in the and death which is exceeding terrible to a naturall man and after all the torment of hell fire which is intollerable and euerlasting neither doth it reueale vnto vs any remedy of helpe but rather sheweth that we are vtterly vnable to helpe our selues and that no creature in heauen or earth is able to afford vs helpe or succour but vile wofull wretches as we are so shall we continually remaine Thus the Law sheweth vs to be such creatures as it had been better for vs neuer to haue beene borne or if borne then to haue bene any other then such as we are wretched cursed men §. 21. Of the Gospels worke in Faith BVt yet by the preaching of the Gospel the Spirit further enlighteneth our vnderstanding in a remedie which God in the riches of his mercy hath afforded vnto vs and in the benefit thereof For the Gospel reuealeth Christ Iesus who being the true eternall Sonne of God euen euery God and so able to beare the infinite wrath of his Father and procure his fauour tooke vpon him into the vnity of his person mans nature wherein he subiected himselfe to the Law and both fulfilled the righteousnesse and also vnderwent the curse thereof This is the remedy The benefit hereof is that God is reconciled to the world his wrath being pacified his fauour procured that remission of sinnes and deliuerance from the punishment thereof both in this world and in the world to come are obtained that all needfull blessings for this temporall life all needfull graces for a spirituall life and eternal life and happinesse in the world to come are purchased Without knowledge of these points concerning the forenamed misery and remedy it is impossible for any man to haue Faith and yet may men haue and many haue this knowledge who neuer attaine vnto Faith so as this is not sufficient Wherefore the Spirit proceedeth further to worke vpon the will of man §. 22. Of Griefe going before faith TWo especiall workes are wrought vpon the will one in regard of mans misery the other in regard of the remedy The first is to be pricked in heart grieued in soule wounded in conscience and brought in regard of any hope in our selues or any other creature euen to dispaire yea and to tremble againe within and without in soule and body for our sinnes and the punishment due to them Thus were the Iewes pricked in their hearts and the Iaylor so terrified with Gods iudgements that hee trembled againe and thereby their hearts were prepared vnto Faith For the measure of griefe it is not alike in all in some it is greater in some smaller yet in all there must be as a sight of sin and of the misery thereof so a particular sence of that wretchednesse wherein we lie by reason of it an vtter despaire in our selues true griefe of soule and compunction of heart for it §. 23. Of Desire going before Faith THe second worke is to desire aboue all things in the World one drop of the infinite mercy of God and to be willing to giue all that a man hath for Christ accounting him more worth then all things beside in heauen and earth as the Merchant in the Gospell esteemed the pearle which he found This earnest desire is in Scripture set forth by hungering thirsting panting longing c. All which imply a very vehement and vnsatiable desire so as they which haue this desire wrought in them will giue no rest to their soules till they haue some sweet feeling of Gods loue to them in Christ and some assurance that Christ is theirs whereupon God who hath offered to satisfie the hungry and thirsty and to satisfie the desire of such as pant and long after him by his Spirit worketh in such as are so prepared such an inward assent of minde and credence vnto the promises of the Gospell that particularly they apply them vnto themselues and gladly accept the free offer of God and so receiue Christ with all his benefits This is that onely ordinary meanes and the order thereof which God for his part hath set downe to worke faith in man §. 24. Of mans endeauour to get Faith THe meanes required on mans part are next to be declared Here I will shew what man must doe that he may beleeue and what motiues there be to stirre him vp to beleeue Two things are to be done of man one that to his vttermost power he vse and well
himselfe cannot find out Hence it followeth that 1 For sinnes past which by his owne or other mens or the Lords meanes are found out and discouered he is truly humbled and giueth no rest to his soule till he haue some assurance of pardon as Dauid 2 For the time present because he findeth the flesh still remaining in him he maintaineth a strife fight against sinne as Paul 3 For future times he is watchfull that he be not ouertaken as in former times as Dauid To this integrity of heart a faithfull man may attaine It is that which wee daily pray for in the third Petition it is all that God exacteth where it is found it is a good euidence of Faith And it is the rather to be noted because it is both an encouragement for a Christian to endeauour to doe what he can knowing that his honest will shall be accepted and also a comfort against his manifold infirmities and imperfections keeping a man from despaire §. 58. Of the Continuance of a good Conscience FOr the Continuance a cleare Conscience which proceedeth from a sound Faith neuer decaieth nor yet standeth at a stay but rather groweth and increaseth as Christ said to the Church at Thyatira I know thy loue seruice faith patience and workes that they are more at the last then at the first The Apostle saith of himselfe That hee endeauoured to that which was before and followed hard toward the marke and thereupon exhorteth others to be so minded This must needs be a good euidence of Faith because Faith is that which receiueth and conueigheth in and from Christ such supply of grace as maketh the beleeuer grow vp thereby Hee that beleeueth in me saith Christ out of his belly shall flow riuers of water of life By their continuance are many which had onely a temporary and hypocriticall Faith discouered who otherwise before they fell away would hardly if at all haue beene discerned That conscience which is thus grounded on Loue accompanied with sincerity and extendeth it selfe to all things which are pleasing to God alwayes is that good and cleere conscience which is so much commended in the holy Scripture he that is assured thereof as the Apostle was Heb. 13. 18. hath a sensible euidence of true Faith Thus wee haue heard how Faith may bee gotten and proued §. 59 Of the issue of ouer-much boldnesse THe third point is how it may be preserued which point is the rather to be deliuered to preuent two extreames whereinto many are ready to fail The one is ouer-secure boldnesse the other ouer-childish fearefulnesse For when men haue gotten and proued their Faith some thorow the pride of flesh are proane to be insolent and too much to boast of it other thorow their weakenesse which also ariseth of the flesh to feare the decay and losse of it The ground of the former extreame is that Faith is an immortall seede which shall neuer cleane vtterly decay and cleane fall away This they know and are able to proue by testimony of Scripture and euidence of reason But though this ground be very sound and orthodoxall yet the collection which is made from thence is vnsound and impious for it crosseth Gods wisdome who hath ordained and reuealed meanes for the preseruing and cherishing of that which hee hath appointed to continue to the end wherefore wee are exhorted to worke out our saluation though it be in Heauen reserued for vs withfeare and trembling But to preuent that illusion let it be noted that a man if hee make not the better proofe of his Faith may be deceiued and take counterfeit for current a temporary Faith for iustifying Faith which if he doe then his ground faileth for a temporary Faith may cleane drie away as the Corne sowen in stony ground witnesse Simon Magus Demas and many that beleeued in Christ It is likely that they which are ouer-bold neuer thorowly tried the truth of their Faith for one note of true Faith is an holy iealousie lest Faith should decay §. 60. Of losing Faith 2 THogh true Faith cannot totally finally fall away yet it may to their feeling be so farre gone as it will make them with heauy harts to repent their proud boldnesse and carelesse security For 1 It may be so couered ouer and smothered as it cannot be discerned they can for the time haue no assurance of it 2 All the ioy and comfort of it wherewith they were formerly vpheld may be cleane taken away and they euen faint for want of it 3 No fruits thereof may appeare but they be as trees in winter little conscience of any duty dull in hearing Gods word cold in prayer nothing remaining but a formall profession if that 4 Their consciences may proue a very racke a greeuous torture and torment vnto them 5 It is not like to be recouered with a wet finger with a light sigh and a groane but they may call cry and roare againe and againe before they be heard 6 When they recouer it it may be they shall neuer attaine to that measure which once they had if to that measure of the thing it selfe yet not of the ioy and comfort of it they may carry the griefe of this their folly to their graues §. 61. Of the grounds of Scripture against secure boldnesse FOr preuenting these fearefull effects they who are tempted to this extreame must be very watchfull ouer themselues and seriously meditate of those premonitions which tend to this purpose as Let him that thinketh he standeth take heed lest he fall Thou standest by Faith be not high minded but feare Take heed that no man fall away from the grace of God Take heed lest at any time there be in any of you an euill heart of vnbeleefe in departing from the liuing God Let vs feare lest at any time by forsaking the promise any of you should seeme to be depriued Watch and prau that ye enter not into temptation If any withdraw himselfe my soule shall haue no pleasure in him Not without iust cause are these and such like premonitions much vrged and pressed by the Holy Ghost for well hee knoweth how prone we are to fall away from grace Lead iron stone or any other earthy heauy thing is not more prone to fall downeward if it be not continually drawne and held vp by some meanes or other nor water more subiect to waxe cold if fire be not kept vnder it then we are to decay in grace if wee bee not watchfull ouer our selues and carefull to vse all good meanes for nourishing and increasing thereof Besides we are subiect to many temptations which are as water to fire they will soone quench the Spirit if we be not the more watchfull and carefull to stirre it vp Yea if once we waxe secure selfe-conceited and ouer-bold wee prouoke God to giue vs ouer to
placed in his steed to whom he hath committed the word of reconciliation let vs vse their helpe for the finding out of Gods promises and hauing knowledge of them oft meditate and thinke on them that so they may be the more firmely imprinted in our memories as in a good treasury and store house and the more ready to be brought forth for our vse like that good housholder which bringeth forth out of his treasure things both new and old As we vse our memories so shal we find them ready to help vs in time of need God therefore prescribed vnto his people diuers helpes for their memories §. 72. Of well applying Gods promises IN the second particular helpe which is wise and right application of Gods promises consisteth the greatest vse of Faith for which we haue need of the Spirit of wisedome and reuelation The promises of the Word are declarations of Gods fauour towards man and of his prouidence ouer him for his good for it pleased God as to take care of man and to prouide for him all things needfull so beforeâ— hand to make faithfull promises to him thereof to vphold him till the time of the accomplishment of them Now for the better application of them wee are to consider both the promises themselues and the persons to whom they are made In the promises three things are to be obserued First the matter contained in them Secondly the kinde or quality of them Thirdly the manner of propounding them The matter of Gods promises is either generall concerning supply of all good things and deliuerance from all euill or particular concerning the seuerall particular estates and needs of men §. 73. Of applying generall promises THat first promise which God made to man after his fall He shall breake thine head was a generall promise for by it is promise made of Christ Iesus and of that full redemption which Christ should make of man So that promise which God made to Abram In thy seed shall all the nations of the earth be blessed Heere is all happines in Christ promised to all the faithfull And that which the Apostle setteth downe All things shall worke together for the good of them that loue God c. And again All things are yours that is all things tend to your good and helpe forward your happinesse and saluation Many other like generall promises there be in the Scripture which are the rather to be remembred because they extend themselues to all estates to all conditions and to all kinde of distresses whatsoeuer so that if we cannot call to mind particular promises fit for our present estate we may vphold our selues with these generall promises For example when the diuell or any of that serpentine brood shall assault vs remember we that all that they can doe is but to nibble at our heeles he shall neuer be able to crush our head to destroy our soule yet his head shall be crushed he vtterly vanquished If we be in any misery remember we that blessednesse is promised vnto vs and blessed shall we be If any thing seeme to make against vs this is promised to be the issue that all shal turn to our good §. 74. Of applying particular promises PArticular promises fit for our particular estates and needs are added to the general because we are weake and subiect to slip and cannot well apply and rest vpon the generall promises These are very many I will endeauor to draw them to some distinct heads They concerne this life or the life to come Those for this life are of temporal or spirituall blessings For the life to come heauenly and glorious things are promised Promises of tempoâ—all things are to supply things needfull remoue things hurtfull For supply of things needfull it is said Nothing shall be wanting All things shall be ministred God shall fulfill all your necessitie c. Besides there are other particular promises fitted to our seuerall necessities to such as want meat drinke or apparell Christ hath said Bee not carefull for your life what ye shall eate or what ye shall drinke nor yet for your body what ye shall put on c. your heauenly Father knoweth that ye haue need of all these things They which desire to haue yet more particulars let them reade Leu. 26. 4 5. c. and Deat 28. 3 4. c. In the Scripture are further to be found particular promises for Orphans Widowes Captiues c. likewise for time of warre famine sicknesse c. If now we want any needfull thing the vse of Faith is to make vs rest vpon these and such like promises for if they be rightly beleeued they will make vs cast our care on God that careth for vs and moderate our immeasurable carking aftet them mouing vs patiently to waite for the accomplishment of our desire or contentedly to want what God denyeth For remouing things hurtfull and deliuering vs out of troubles God hath expresly said I will deliuer thee There shall none euill come vnto thee The Angels haâ—â— charge ouer thee to keepe thee in all thy wayes leâ—t thou dash thâ— foote c. Here then the vse of Faith is this that if we be in any trouble these and such like promises make vs rest quiet patiently expecting the issue that God will giue and thâ—â— without prefixing any time for He that beleeueth makeâ—â— not haste or prescribing any meanes to him as faithful Moses when he said Stand still and see the faluation of thâ— Lord c. For spirituall matters we haue many most comfortable promises as that God will be our God wee shall be his people we shall all know him he will forgiue our iniquities he will write his Law in our heart he will giue the Holy Ghost to them that desire him c. So there are many particular promises for particular graces as for Faith Hope Loue c. And for growth and increase in these The vse of Faith here is to vphold vs against our manifold defects infirmities and imperfections For first it giueth euidence to our soules that the graces wee haue are the gifts of God because God promiseth them Secondly it maketh vs rest on God for perfecting of that good worke which he hath so graciously begun I know whom I haue beleeued saith Saint Paul and I am perswaded that he is able to keep that which I haue committed to him c. For promises of heauenly things the Scripture is euerie where plentifull that the soule shall at the dissolution of the body goe immediately to Heauen that the body shall rise againe and be made like to the glorious body of Christ and we enioy euerlasting happinesse with the like The vse of Faith in regard of these is to vphold vs with the expectation of that heauenly happinesse which is promised yea though wee bee here
which is the Mother of all Godlines Faith is profitable vnto all things which hath the promise of the life present and of that which is to come Both generall and particular promises promises of earthly spirituall and heauenly things conditionall and absolute promises all promises belong to the faithfull §. 79. Of applying Gods promises to the right persons 2 FOr the second the seuerall conditions and qualities of the persons to whom seuerall promises are made are exceeding many Sometimes they are made to Faith sometimes to obedience sometimes to vprightnesse to cheerefulnesse to constancy to loue to feare to such as mourne hunger are heauy laden to such as pray heare Gods Word keepe his Commandements to the fatherlesse widowes captiues poore sicke c. It is not possible neither yet is it needfull that I should reckon vp all they are here and there to be found throughout the Scripture The vses of Faith in respect of the persons to whom the promises are made are these 1 To assure vs that we are they to whom they appertaine 2 To make vs apply them to those seuerall qualities which we find in our selues as if we hunger to beleeue we shall be satisfied if we mourne that we shall be comforted and so in the rest To make vs expect the accomplishment of them according to our seuerall needs as when we are in any trouble to expect deliuerance when tempted assistance when in want releefe c. Thus as distinctly as I can haue I shewed how the shield of Faith may be vsed Hitherto of the manner of the Apostles exhortation §. 80. Of the meaning of the Metaphor THe motiue whereby hee inforceth his exhortation followeth wherein is contained the eight generall point to be deliuered in this Treatise of Faith which is the benefit and power of Faith in these words Wherewith yee shall be able to quench all the fiery darts of the Diuell THe Apostle here vseth another Metaphor His manner of phrase may at first sight seeme to bee improper That a man should take a shield to quench fire A shield is rather to keepe off a blow But if we well note the drift of the Apostle and also the manner of framing his speech wee may find that it is not so improper as it is taken to be For first he saith not By the shield ye quench but by it ye shall be able to quench Againe he saith not simply whereby ye shall be able to quench darts that had beene improper but he addeth fiery Thus because Satans temptations are as darts and as fiery darts he vseth the metaphor of a shield in opposition to the one and the metaphor of quenching in opposition to the other Thus wee see that the Apostles speech is proper enough answearing two metaphors in their seuerall kindes A shield in relation to dâ—rts quenching in relation to fiery Besides hereby hee declareth a double benefit of Faith one to protect vs from Satans temptations that they annoy vs not the other if they doe pierce and wound our soules to cure the hurt which they haue done To amplifie this benefit of Faith the Apostle describeth our enemy by his malicious and mischieuous nature the wicked or as the originall with an emphasis setteth it downe that wicked one and his temptations by the kind of them vnder this metaphor Darts Of the nature of this wicked one I haue spoken before on verse 12. For the metaphor a Dart is a kinde of weapon that is flung slung or shot at a man farre off which if it hit him will deepely pierce him and sorely gall him I shewed before how we were oft forced to wrestle with Satan and to grapple with him hand to hand Here is shewed that he hath also Darts to shoote at vs a farre off so as hee can pierce and wound vs when wee see him not he can send at vs though he come not to vs. As when the Dragon could not come at the Woman he cast waters after her This Woman is the Church the red Dragon Satan Waters his manifold temptations or darts Thus we see that The Diuell can euery way annoy vs both at hand and afarre off when he is suffered to come to vs and when he is restrained and kept from vs. Vse How can wee now at any time be secure Doth it not stand vs in hand to watch alwaies alwaies to bee well armed and haue this shield of Faith That the benefit and power of Faith may be the better discerned I will shew more distinctly 1 What these Darts are 2 How they are kept off 3 Why they are called fâ—â—â—y 4 How they are quenched §. 81. Of Satans Darts here meant SOme take afflictions to be meant by Darts Answer There is another proper peece of armoâ— to defend vs from the hurt of them namely The preparation of the Gospel of Peace Other take all sinnes and all prouocations to sinne to be heere meant Answ This must needs be too generall for thus should the seuerall peeces of Armour and their distinct vses be confounded The Brest-plate of Righteousnesse is the proper fence against such temptations I take the Darts here spoken of to be those seueral and sundry temptations which the Diuell vseth to draw vs to doubt of that helpe wee haue in GOD and to despaire for oft he casteth sundry thoughts of despaire into vs that he might shut out all hope in God and so draw into perdition Thus afflictions so farre forth as the Diuell vseth them as meanes to disquiet and vexe the soule may be here vnderstood and likewise all sinnes and prouocations to sinne as they tend hereunto These temptations were they light and fasten pierce deepe Satan let store of these flie against Iob they fell on him as thicke as haile-stones despaire was it which Satan sought to bring Iob vnto by depriuing him of his cattell goods children all that he had by striking his body all ouer with sore botches boiles The contradicting speeches of Iobs wife and friends the instruments of Satan herein tended to this These darts also he let flie at Dauid as appeareth by the many complaints of Dauid yea he flung some of these at Christ in the wildernesse in the garden and on the crosse No darts so wound the body as these wound the soule where they fasten §. 82. Of the vertue of Faith against Satans Darts 2 THese darts are onely kept off by Faith for Faith alone giueth vs assurance of Gods loue by it wee so rest and repose our selues on the fauour of God in Christ as nothing can make vs doubt of it or separate vs from it Though he slay me yet will I trust in him saith Iob. Reade Psal 3. 91. Rom. 8. 38 39. The stronger our Faith is the better are we fenced against these temptations the weaker our Faith is the deeper doe they pierce yea if they preuaile against
who said I am vile or rather Dauid who laveth his sinnes in order before God He that duely pondereth with himselfe how his sinnes for number are innumerable and for weight infinite and how all his righteousnesse is as filthy ragges defiled with that sinke of corruption which is in him cannot but vtterly deny himselfe and so bee of a lowly minde not puâ—t vp with any conceit of himselfe §. 13. Of holinesse in him that prayeth HOlinesse of life is also very needfull for true is that which the blind-man said God heareth not sinners Though yee make many prayers I will not heare saith the Lord to the wicked Wherefore the Apostle exhorteth to lift vp pure hands which Dauid professeth to doe Thinke of this all impious and prophane persons vncleane and cruell persons all impenitent sinners whatsoeuer God will not haue his holy name polluted in your polluted mouthes But the prayer of a righteous man auaileth much §. 13. Of praying with vnderstanding COncerning the things prayed for it is requisite that we haue 1 A true vnderstanding and sense of them 2 A true and earnest desire of them Vnderstanding and sence respecteth both good things and euill If we pray for good things we must both know they are worth the hauing and also sencibly feele the want of them Such are those poore is spirit whom Christ pronounceth blessed It we pray against euill we must both know that they are in themselues heauy burdens and also feele that they lie vpon vs as Dauid did otherwise we shall neuer pray heartily for the one or against the other §. 14. Of our desire in Prayer OVr desire in Prayer must bee both sincere and feruent euen an hungring thirsting longing desire Vnder these metaphors the desires of the faithfull are oft set forth Now hungry and thirsty persons and women that long doe both in truth and also with great earnestnesse desire that which they desire If in Prayer our desire be such it will pierce the Heauens and moue God to yeeld vnto it if it be not a true and sincere desire but complementall and hypocriticall it is no prayer of the heart but meere lip labour and so no whit acceptable to him who searcheth the heart If it be not feruent but a cold desire it cannot pierce so high as Heauen For as a bullet flieth no further then the heate and force of powder driueth it so Prayer no further then the feruour of spirit carrieth it Be therefore feruent in spirit We heard that the Prayer of a righteous man auatleth much but with this Prouiso If it be feruent Thus in generall we see what Prayer is whereby wee may be directed how to pray Now let vs see what motiues there be to stirre vs vp thereunto §. 15. Of the first motiue to Prayer Gods command I Might here vrge Gods expresse charge and commandement thereunto which is oft inculcated thorowout the Scripture a motiue sufficient though there were no other For Gods Precepts being wilfully contemned or carelesly neglected procure no lesse penalty then eternall destruction of body and soule It should seeme that this motiue preuailed much with Dauid for so soone as the Lord said Seeke ye my face his heart answered O Lord I will seeke thy face and much will it preuaile with all such as desire to approue themselues to God But because it is a generall motiue vnto all Christians whatsoeuer I will no longer insist vpon it Particular motiues haue respect either to God vnto whom we pray or vnto our selues who pray §. 16. Of the second motiue to Prayer Gods worship FOr God First Prayer is a part the most principal especiall and proper part of Gods worship Dauid ioyneth them together saying Let vs worship and fall downe c. That is by falling downe and calling vpon God let vs worship him 2 Among other parts of Gods worship the most reuerend gesture is applied and euen appropriated to this 3 The place of God worship was by an excellency termed The House of Prayer 4 Prayer is made an essentiall note of difference betwixt such as worship God and such as worship him not They are said to call vpon God These not to call vpon God §. 17. Of the third motiue Gods honour 2 IT is the best and chiefest meanes of honouring God that can be by it we acknowledge God 1 To be euery where present and in euery place to heare his children and on this ground euery where we call on him 2 To be the fountaine of all blessing and therefore when our selues or others want any blessing temporall or spirituall by prayer we aske it of God yea when we receiue any we giue the praise of it to God 3 To be a God full of pitty and compassion which maketh vs to lay open our griefes and distresses to him 4 To be an Almighty God able to giue whatsoeuer we desire 5 To be a bountifull God who giueth to all liberally and vpbraideth not 6 To be a God true of his promises and therefore we craue the accomplishment of them These and otherlike properties of God doth faithfull prayer set forth and so bring great honour to God in which respect God himselfe saith Call vpon me and thou shalt glorifie me §. 18. Of the fourth motiue the necessity of Prayer FOr our selues foure points there be which commend this holy exercise 1 The necessitie of prayer 2 The vtilitie of prayer 3 The efficacie of prayer 4 The dignitie of prayer 1 If any good thing be necessary to a Christian praier must needs be necessary because it is that meanes which God hath appointed to obtaine euery good thing Aske and it shall be giuen you saith the Lord which giueth all Ye get nothing because ye aske not saith his Apostle we haue no good thing in our selues or of our selues all is hid in God he is the fountaine of all blessing but he is a deepe well we must haue something to draw vp water the onely meanes is prayer Is it not necessary that a poore man that hath not of his owne a crumme of bread or drop of water should make his want knowne to such as can and will releeue him How much more necessary is it that Christians should make their wants knowne to God seeing otherwise there is no hope of receiuing reliefe from him §. 19. Of the things which men receiue without calling vpon God Obiect MAny prophane and wicked men who neuer call vpon God receiue many blessings from God He maketh his Sunne to arise on the euill and sendeth raine on the vniust Ans 1. The things which such receiue are euen as nothing not to be spoken of because they tend not truly properly to their good al that they receiue are either temporal things or only restraining graces which tend rather to the good
are not to be prayed against but we are to pray either to haue them remoued or else sanctified vnto vs. Spirituall punishments are slauery vnder Satan the World and the flesh a seared a dead conscience hardnesse of heart blindnesse of mind carnall security impenitency infidelity and such like These are fearefull euils and to be praied against as hell it selfe The Eternall punishment of sinne is such as cannot be expressed it is set forth by the most intollerable torments that bee as the gnawing of a worme that neuer dieth A lake of fire yea fire and brimstone c. This euill causeth an irrecouerable and perpetuall separation from God and maketh men to blaspheme the God of Heauen for their paines in which respect it is absolutely to be prayed against for as sinne maketh men most wretched so this punishment of sinne maketh men most accursed §. 36. Of praying for others For all Saints REspect must be had to others in our Prayers as well as to our selues for in the Lords Prayer such Petitions as respect the good of man are set downe in the plurall number Giue vs Forgiue vs Deliuer vs. Expresly the Apostle commandeth to Pray one for another This is to be done in regard of 1. God to whom prayer is made 2. Our selues who make it 3. Those for whom it is made 1 In that wee call vpon God for others as well as for our selues we acknowledge him to be not onely our own Father but also the common Father of others in which respect Christ hath taught vs to say Our Father yea thus wee acknowledge God to be that onely fountaine from whence both our selues and others also receiue all needfull blessings So as this maketh much to the honour of God 2 Hereby wee performe a duty of loue one of the most principall duties that be This Christ plainly sheweth where he maketh it a branch of loue for hauing said Loue your enemies he addeth Pray for them Now loue is a due debt which wee owe to our brother by performing this great duty of loue we pay a great part of our debt Thus we see that it is a matter both of charity and of iustice they which neglect it sinne 3 There is no one thing wherein and whereby wee can be more beneficiall and doe more good to any then in and by Prayer Wee heard that Prayer is profitable vnto all things it extendeth to the good both of body and soule of the temporall and eternall estate of others as well as of our selues §. 37. Of those who pray not for others Vse 1. MOst worthy of much blame are they who are neuer moued to pray but in their owne needs and distresses of these 1 Some will take no notice of others necessities The Church of the Iewes in her captiuity complained of such saying Haue ye no regard all ye that passe by this way If themselues be well in their owne conceits they thinke all other should be well 2 Some though they take notice yet are no whit moued to any compassion as the Priest and Leuite which came and looked on the man that lay wounded and halfe dead in the high way but hauing no compassion passed by on the other side Such were those of whom the Prophet complained saying No man is sorry for the affliction of Ioseph 3 Some though they be moued yet performe not this dutie because they thinke it to be an idle friuolous thing nothing auaileable or profitable such were they whom Iob bringeth in thus speaking What profit should we haue if we should pray vnto the Almighty The first sort of these bewray too much selfe-loue The second sort discouer too great sencelesnesse and plaine in humanity The third manifest too much distrust in God and plaine atheisme All of them as they violate that excellent Christian duty of loue which seeketh not her owne things onely but desireth and seeketh the good of others also so they straiten impaire the rich treasure and large ocean of Gods goodnesse and mercy which extendeth it selfe to all of all sorts Vse 2. For our parts if faith in God and loue to our brethren abound in vs they will make vs diligent in obseruing the needs of others they wil worke in vs a fellow-feeling and moue euen the bowels of compassion in vs and so prouoke vs to commend our brethrens distresses to him whom wee know to bee able to succour them What made the friends of the palsie man so diligent in bringing him to Christ or what made the woman of Canaan and the father of the lunaticke childe such importunate suters to Christ for their children was it not their faith in Christ and their loue to those parties where this duty is neglected there is want both of faith and of loue §. 38. Of the Persons for whom wee must pray THus wee haue heard that Prayer is to be made for others We will further shew more distinctly First who those other be which are to be praied for Secondly in what order others are to be praied for Thirdly what things are to be asked for in prayer for others The first point I will first handle negatiuely and declare who are not to be prayed for And then affirmatiuely and declare who are to be prayed for In generall they are not to be prayed for whom wee know our prayers cannot helpe These are 1 All such as are dead 2 They which sinne against the Holy Ghost 3 They concerning whom God hath giuen an expresse charge to the contrary §. 39. Of praying for the dead COncerning the dead note what Dauid saith Why should I now fast that which was said to â—airus who sought helpe of Christ for his child Thy daughter is dead why diseasest thou the master any further had been to purpose if Christ had not extraordinarily and miraculously raised her from the dead But such miracles cannot now be expected therefore the dead are to be let alone for throughout the whole Scripture there is not one title which sauoreth of any such matter but rather against it We reade in the Law of many sacrifices appointed for all sorts of people in all kind of distresses but of none for the dead So also of many prayers prescribed for the liuing both in the Old and New Testament but of none in either for the dead The Apostle where of purpose he setteth himselfe to direct Christians how to carry themselues toward the dead and how to comfort themselues in regard of their deceased friends hath not aword of Prayer for them Though these be negatiue arguments yet are they not lightly to be reiected for they plainly shew that prayer for the dead is a new-found doctrine an article inuented since the Prophets and Apostles times without warrant of the Word now the spirit warneth that none
teach other doctrine auouching that if any do he is proud and mad and therefore biddeth auoid such yea he denounceth a fearefull curse against them which preach otherwise then the Apostles had done Besides this being without warrant of the Word how can it be performed in faith i if not in faith how can it be acceptable to God To say the least against Prayers for the dead they must needs be vaine and fruitlesse for Gods determinate iudgement passeth on euery one so soone as they die If they die in the Lord blessed are they if they die in their sinnes they are irrecouerably cursed as is implyed in the parable of Diues being in hell to whom Abraham being in heauen thus saith They which would go froÌ„ hence to you cannot neither can they come from thence to vs. Herein is the prouerbe verified Where the tree falleth there it lyeth for as life leaueth vs so iudgement findeth vs. Prayer therefore for the soules of the deceased is as physicke for the bodies of the dead §. 40. Of Purgatory AS for Purgatory which Papists make to be a middle place betweene heauen and hell where they say all such are as die not in mortall but in veniall sin and from whence by the Prayers of the liuing they may be released it is a meere fixion inuented of mans idle braine and maintained to increase Antichrists earthly treasures it is against the current of the Scripture which acknowledgeth but two sorts of people Children of the kingdome and children of the wicked faithfull and vnfaithfull and accordingly onely two places after this life heauen and hell The distinction likewise of mortall and veniall sinne as they vse it making some sinnes in their owne nature by reason of the smalnesse of them Veniall is against the Word which saith indefinitiuely of sinne excepting no sinne at all The wages of sinne is death Woe to them that after this life enter into any fire the Scripture no where mentioneth any temporary fire after this life but euerlasting and vnquenchable Obiect 1 The second petition compriseth the dead vnder it Answ That petition hath not any particular respect to any particular person departed so as it cannot iustifie any particular Prayers for a particular person deceased which is the question in controuersie Indeed that petition respecteth the whole body of Christ some of the members wherof are the Saints now dead but it followeth not thereupon that it is a Prayer for the dead for principally it respecteth the liuing and the dead onely by consequence Besides it implyeth no altering of the estate of the soules of the dead which is another point in question Obiect 2. Many prayed for their children and friends which were dead and had them restored to life Answ 1 This is nothing to the alteration of the estate of the soules which is the point in controuersie 2 Those were extraordinary examples done by extraordinary spirits and are no more exemplary then the Israelites passing through the red Sea or Moses Eliahs and Christs fasting forty dayes Vse This point is to be noted as against the erronious doctrine of Papists who maintaine Prayers for the dead â—o against their superstious practises who vse vpon Church-wals Church-windowes graue-stones and the â—ike to set this phrase Pray for the soule of A. B. and if any haue been bountiful to their Church they vse to offer vp Masses and to say dirige and to sing requiem for their soules from time to time All which to say the least are toyish and childish §. 41. Of vaine wishes for the dead NOt much vnlike is the practise of many ignorant and superstitious persons among vs who if mention be made of any of their friends departed vse presently to say God be with him the Lord be with his soule or God haue mercy on his soule with the like Marke the persons that most commonly vse these vaine wishes and you shall obserue them to be such ignorant and irreligious persons as neuer pray for their friends while they are aliue for if they knew how to pray aright for their friends they would not make such vnprofitable wishes for them Wherin note their preposterous course when true Prayer is warrantable acceptable honourable to God and may be profitable to him for whom it is made being commanded of God and agreeable to his will they impiously neglect it but when there is no warrant to make it no hope of doing any good by it they superstitiously vse it Obiect Marke their apology and ye shall find it as foolish as the thing it selfe is toyish For if any reprooue them for it presently they say what hurt is it Answ It is hurt enough that there is no good in it that it is vaine and idle Of euery idle word that men shalâ— speake they shall giue account at the day of iudgement Too many idle words passe from them who are most circumspect and watchfull ouer their words Is it not enough for men to let slip vnawares idle words but that they must also iustifie idle prayers All things must be donâ— in faith all to Gods glory all in loue Much more Prayeâ— which is the most excellent and heauenly action that can be performed But these wishes cannot be in faith because they haue no warrant nor to Gods glory because they are not agreeable to his will nor in loue because they can bring no profit Obiect 2. Were we not better say the Lord be with them then the Diuell take them Answ Is there not a meane betwixt extreames must ye needs be superstitious or impious seeing Gods determinate iudgement is passed vpon them and they are come to the place of their euerlasting abode why leaue ye not them to their own Master and pray for the liuing who may reape good by your prayers §. 42. Of not praying for such as sin against the Holy Ghost 2 COncerning those who sin against the Holy Ghost we haue an expresse inhibition not to pray for them and the reason rendred because it is a sin vnto death that is as Christ more plainly setteth it downe it shall not be forgiuen vnto men neither in this world nor in the world to come Their iudgment is as certain as if they were dead yea and by their sinne manifested to be certaine This sinne is very hardly discerned there is neede of more then any ordinary spirit to discouer it The ground of this sin is set and obstinate malice against Christ his truth made known vnto them by the spirit of reuelation The effect of it is an vniuersal apostasie an vtter renouncing of that truth and that with plaine blasphemy Now seeing no man can know what is the spirit and heart of another by an ordinary spirit who shall iudge a man to haue committed that sinne The Prophets and Apostles could discerne them as Paul discerned Alexander
himselfe we haue no warrant in all the Scripture for it and therefore it must needs be a matter of impiety besides it is against very nature it selfe for No man euer yet hated himselfe and therefore it must needs be matter of iniquitie and iniurie Obiect Many of the Saints haue made imprecations against themselues as Dauid Salomon and other who in their oathes vsed these and such like words God doe so to me and more also Answ 1. When an oath is taken in truth not falsly in iudgement not rashly in righteousnesse not wrongfully the imprecation expressed or implyed therein is not simply made as if he that tooke the oath desired any such thing to fall vpon himselfe but vsed onely for a more vehement testification of the truth to moue the hearer the rather to giue credence thereunto or else to binde him that sweareth the more stedfastly to performe his oath 2 If any of the Saints haue vsed imprecations in an oath falsely as Peter or rashly as the Princes in Ioshuahs time or wrongfully as Dauid their examples are no good warrant Obiect 2. A wife suspected by her husband was bound by the Law to make imprecations against herselfe Answ She was not bound to doe so For if she were free of the crime laid to her charge that imprecation waâ— no imprecation but if she were guilty then she ought to acknowledge her fault and not curse her selfe If being guilty she assented to that imprecation it was her owne fault and not the bond of the Law Vse Vse How impious are they against God how iniurious against their owne soules who vpon euery light occasion yea and that many times falsly for common rash swearers are oftentimes falseswearers do imprecate direfull vengeance against themselues as I would I might neuer stir I would I might neuer eat bread more I would I might die presently I would I might be swallowed vp quicke I would I might be damned Oh fearefullâ— the Iewes of ancient time were so fearefull of vttering imprecations that when in their oathes they had occasion to vse them they would either expresse them in generall termes thus God doe so to me and more also or else leaue them cleane out make the sentence imperfect as if I do this or if I do not that or if this be so and there stay Thus Dauid If I enter into the Tabernacle of mine house If I goe vp into my bedde If I giue sleepe to mine eyes And thus Zedekiah vnto the Prophet Ieremiah As the Lord liueth which made vs this soule if I put thee to death If I giue thee into the hand of these men that seeke thy life Yea thus God himselfe I haue sworne if I lie vnto Dauid And againe I sweare in my wrath if they shall enter into my rest To shew that this is the right translation of that forme of speech the Apostle alleadging that forme of Gods oath so translateth it What doth this teach vs but that we should be very fearefull to vtter any imprecation against our selues especially to doe it falsly or rashly the Iewes which caused Christ to be crucified and their posterity to this day haue felt the woe and curse of that imprecation which they made against themselues when they said to Pilat of Christ His bloud be vpon vs and our children So hath God caused the vengeance of many others imprecations to fal vpon their owne neckes and that in iust iudgement §. 56. Of the persons against whom imprecation may be made WHerefore lawful warrantable imprecations are to be made against others those other to be enemies enemies I say not our owne priuate enemies in particular causes betwixt vs and them for these must be prayed for as we heard before but publike such as are enemies to God his Church and Gospel yea also obstinate desperate reprobate enemies who neither will nor can bee reclaimed as were Corah Dathan Abiram against whom Moses prayed Such were those against whom Dauid so earnestly praied Psal 109. 67 c. and whom S. Paul wished to be cut off Such an one was Alexander concerning whom S. Paul thus prayed The Lord reward him according to his works meaning his euill works 1. Quest. How can such be discerned Answ By an ordinary spirit they cannot be discerned but onely by an extraordinary spirit euen such a spirit as the Prophets and Apostles had to whom God by his spirit reuealed what such and such persons were against whom they prayed Wherefore when the Disciples would haue caused fire to come downe from heauen and consume the Samaritans Christ said vnto them Ye know not of what spirit ye are 2 Quest. How then may ordinary persons make imprecations against any Ans No ordinary man can lawfully make any imprecation against the persons of any particular distinct men Only in these three respects may imprecations be made 1. Indefinitely against all such publike desparate enemies as were noted before without any application of the imprecation to any particular persons no not so much as in thought and thus was that general imprecation vsed when the Arke went forward Rise vp Lord and let thine enemies be scattered And thus Dauid vseth many generall imprecations as Let them bee confounded which transgresse without cause Let them all bee confounded that hate Sion c. 2. Conditionally as when we obserue any to persist obstinately in persecuting the Saints and suppressing the Gospell to desire that if they belong to God it would please God to turn their hart or else if they belong not to him to confound them thus may impreiations be directed against particular men 3. Without any respect at all vnto their persons leaâ—uing them vnto God against their malitious plots and wicked deeds thus Dauid prayed against the wicked policy of Achitophel saying O Lord I pray thee turne the counsell of Achitophel into foolishnesse §. 57. Of the vnlawfulnesse of vsual imprecations AS for those vsuall imprecations direfull and hatefull imprecatioÌ„s such as my hart abhorreth to think of my tong is ashamed to name which prophane wicked men make against their neighbours vpon euery petty wrong and slight occasion they can neither stand with any true feare of God nor loue to man For to call vpon God who is A God of long suffering and great forbearance full of compassion and slow to anger to be a reuenger of euery little iniury argueth little respect of his greatnesse and goodnesse To wish Gods heauy vengeance to fall vpon the body soule goods or any other things which belong vnto our neighbour discouereth much malice no loue Such were those of whom Dauid thus speaketh Their throate is an open sepulcher The poyson of Aspes is vnder their lips Their mouth is full of cursing and bitternesse Many mens tongues
vs stil to coÌ„tinue it we are also to take this as a token of loue and to be thankfull The reason is euident For God being very wise knowing what is best for vs euen much better then we our selues withall being a louing tender father exceeding carefull of our good he doth so dispose our estate as may most make to our good When he seeth it to be needefull he laieth affliction vpon vs when it hath lien long enough vpon vs then he rem oueth it In this kinde he dealeth with his children as skilfull and tender Physitians or Chirurgians doe with their patients whose cure they seeke Now therefore vpon this ground we are to thinke euery estate whereunto the Lord bringeth vs to be the best for vs health to be the best when wee are in health and sicknesse to be best when we are sicke aboundance to be best while we haue it and want to bee best when we are in want and so of other estates Therefore when the Lord doth lay vpon vs any outward afflictions wee must put them on the score of Gods fauours especially the good fruites of afflictions as true humiliation sound repentance christian watchfulnesse righteousnesse c. Now then to conclude this point afflictions being tokens of Gods loue tending to the good of the Saints they are comprised vnder this general clause ALL THINGS and are matter of thanksgiuing §. 68. Of the proofes of Scripture applyed to particular occasions of thanksgiuing I Shall not neede to enter into any further enumeration of other particulars I will therefore aleadge some proofes of these out of Gods word 1 For all manner of spirituall blessings note that generall forme of thanksgiuing vsed by the Apostle Ephe. 1. 3. Blessed be God which hath blessed vs with all spirituall blessings reade the verses following and ye shall see how he reckoneth vp many of those spirituall blessings in particular as Election Redemption Adoption Vocation c. 2 For temporall blessings we haue sundry approued patternes of thanksgiuing in diuerse kindes Christ gaue thanks for foode Annah for a childe Iacob for riches Abrahams seruant for prospering his iourney 3 For blessings on others note the example of Queene of Sheba who blessed God for his blessings on Israel and of the Christian Iewes who glorfied God for the Gospell reuealed to the Gentiles 4 For publike blessings concerning the Church the Apostle giueth thankes that the Gospell came into all the world And the Christians praise God for the increase and peace of the Church and for the liberty of the Apostles 5 For the common-wealth the Iewes reioyce which was a publike testimony of their thanksgiuing to God for setling the state and establishing the crowne on Salomon So againe for continuing the peace and prosperity of the Land 6 For generall blessings on mankind Dauid praised God 7 For Gods blessings on his family Iacob is thankfull and in testimony thereof buildeth an alter to God 8 For priuat blessings Leah praised God that had giuen her a Son and Hezekiah for recouery of his health 9 For euils remoued Moses the Israelites blessed God who ouerthrew their enemies and Dauid praised God for preseruing his people from their enemies and the Christians glorifie God for the Conuersion of Saul a mortall enemie of the Church 10 For publike spirituall euils remoued praise is sung vnto the Lord in Hezekiahâ— time when the Land was purged from Idolatrie 11 For priuate spirituall euils preuented Dauid blessed God who kept him from auenging himselfe and shedding innocent bloud 12 For aduersitie Iob blessed God and the Apostles reioyce for suffering persecution 13 Finalâ—y for good things promised and not inioyed it is noted that the Patriarches receiued not the promises but saw them a farre off and beleeued them and receiued them thankfully §. 69. Of the abundant matter of thanksgiuing HEre we see what abundant matter of thanksgiuing is offered vnto vs. If we should spend our whole time as the triumphant Church in heauen doth in lauding praising God wee could not want matter considering that ALL THINGS are matter of thanksgiuing If I should say we haue more matter of thanksgiuing then of petition I should not speake amisse for the blessings which any of Gods children any of those who truly beleeue in Christ haue receiued already are much more and farre greater then the things which they want God hath long since elected and chosen them to bee vessels of mercy glory when he created man as he made man most happy according to the image of God so before he made man he created all things needefull for him that so he might be destitute of no good thing for he made heauen and the whole hoast thereof earth and all the fruites of it yea the aire and water and all creatures in them in a word God made all things that were made for the good of man The price of mans redemption is already paid All true beleeuers are reconciled to God adopted to bee his children made actuall members of Christs body effectually called and taken into the kingdome of grace being perfectly iustified euen in Gods sight by the righteousnesse of Christ Iesus What are the spirituall blessings which wee want that may bee comparable to these which we haue receiued Obiect 1. We haue not receiued freedome from and full victory ouer all sinne Answ Sinne hath receiued a deadly wound though it assaile vs yet shall it not get conquest ouer vs. Besides the guilt punishment of those very sins which yet we are subiect vnto shall not be laid vpon vs they are cleane remitted and in that respect we fully acquitted Obiect 2. Wee want many good and comfortable graces and faile in the measure of those we haue our sanctification is not perfect Answ All the faithfull haue al such graces as are absolutely necessary vnto saluation actually wrought in them As a childe borne of a woman hath all the parts of soule and body so he that is borne againe of God hath al the parts of a new man No Saint wanteth any grace that may hinder his saluation though he should instantly die As for that measure which some want it is not so great as can iustly impeach the truth of grace that grace which they haue is true though it may bee weake and their sanctification is sound though imperfect The perfecting of sanctification is not so great and powerfull a worke as the first beginning of it The most effectuall powerfull worke of Gods spirit in the faithfull is their very new birth the first act of their conuersion For when a sinner is first conuerted he is a new created of nothing I speake in regard of of our spirituall being he is made something of a man dead in sin he is quickned hath spiritual life put into him Now
day of a Fast we sleepe lesse and rise sooner then at other times that so the body may be somewhat the more afflicted thereby and that the more time may be gained for religious duties If some sleepe be not forborne the want of foode will not be so much felt nor the body so humbled and afflicted as it should be 3 Soft and braue apparell The Lord expresly commanded his people to put off their costly raiment and so they did in the day of their humiliation It is recorded and commended that the King of Niniueh in the day of a fast laide his robe from him When the time of Dauids Fast was ended then he changed his apparell whereby is intimated that in his Fast he did not weare such apparrell as at other times he did If Kings thus laide aside their royall apparrell much more must others lay aside braue and costly apparrell The rite of putting on sackcloth which the Iewes vsed sheweth that braue apparrell may not be worne no not such as at others times is lawfull Our Gentry vpon meere fashion retaine some shadow hereof in that for the time of Lent they lay aside all light colours and goe in blacke 4 Matrimoniall beneuolence The exception which the Apostle maketh of fasting and prayer when he disswadeth man and wife from defrauding one another sheweth that this in the time of a Fast must be forborne which also Ioel implieth by bidding the Bridegroome and Bride goe out of their Chamber 5 Ordinary workes of our calling for they are expresly forbidden in the Law and in that it saith that the day of a Fast shall be a Sabbath of rest it implieth that as a Sabbath it must be sanctified and no manner of worke done therein 6 All pleasant and delightsome things The Iewes who at other times were wont to vse sweete smelling oile wherewith they annointed their head and other parts oâ— their body did in the time of their Fast forbeare to vse itâ— as is noted in the examples of Dauid and Daniel euen sâ— ought such delightfull things as are in vse among vs bâ— laide aside 7 All manner of sports pastimes and recreations for creation of the body by sports is contrary to humiliation 〈◊〉 food sleepe costly apparell matrimoniall beneuolence workes of our calling sweet perfumes with the like must be forborne much more recreations which are not so necessary as the other and yet more delightsome To conclude such forbearance of refreshing the body is required in the time of a Fast as may be felt and by the sence thereof the body something afflicted so did the Iewes as may be gathered out of this their expostulation Wherefore haue we fasted and afflicted our soule which though it were the expostulation of hypocrites yet of such as in outward religious exercises imitated the Saints But more directly is this proued by a like phrase which Ezra that good and learned Scribe vsed saying I proclaimed a Fast that we might afflict our selues before God Obiect This is such a superstitious practise as the Apostle reproueth vnder this phrase of not sparing the body Answ Not soâ— for then should hee condemne his owne practice in keeping vnder his body and bâ—inging it into subiection There is a great difference betwixt not sparing the body and keeping the body vnder By not sparing the body to omit the superstitious conceit which they whom the Apostle reproueth had of pleasing God thereby he meaneth such an excesse as weakeneth nature but by keeping vnder his body he meaneth such a moderate forbearance of the things wherein the body delighted as the corrupt flesh euen the old man might be subdued and not pampered In the former place a mans outward body is weakned and the corrupt flesh not subdued in the latter place the corrupt flesh is tamed and yet the strength of a mans outward body not impaired What contradiction then is there betwixt these two places §. 104. Of the occasions of a fast THis word Seasonable in the description of a religious Fast hath respect to the time of a Fast vnder which circumstance both the occasion and also the continuance of a Fast is comprised For that is seasonably and in due time done which on iust occasion is one and which is so far done as may stand with a mans abilitie to endure without destroying or impairing nature Heere therefore we will consider 1 The occasions of a Fast 2 The continuance thereof The occasions of fasting must be as we heard before of extraordinary prayer extraordinary as when any extraordinary blessing is with-held or taken away from vs or any iudgement is threatned or inflicted or else when any grieuous sinne is committed for which there is cause to feare Gods heauie vengeance with the like and that either in our owne behalfe or in the behalfe of others The blessing for which Annah fasted as wel as prayed for the text saith shee did not eate though it were but a priuate and temporary blessing was extraordinary So also that deliuerance for obtaining whereof Iehosaphat with the Iewes in his time and Esther and Mordecai with the Iewes in their time fasted was extraordinary The spirituall blessing for which the Church fasted when they sent forth Apostles and ordained Elders was extraordinary The iudgement which was denounced against Niniueh for preuenting whereof they fasted and which was inflicted on Israel in Ioels time for remouing whereof they also fasted were extraordinary The sinne for committing whereof the Israelites fasted in Samuels time was extraordinary The occasions which moued Ezra Nehemiah and Esther to fast in the behalfe of others were extraordinary Read all the fasts recorded and approued in the Scripture and yee shall finde the occasions of them to bee extraordinary §. 105. Of set times of Fast THis is to bee noted against the superstitious weekly monethly quarterly and yearely set fasts of Papists who hauing no respect at al to the occasion inioyne people for conscience sake to fast euery fryday the eues before most of their holydayes euery ember weeke and the time of Lent at which times may fall out occasions of reioycing So common a practise of fasting without due respect had to the occasion maketh it lose the due respect thereof Obiect The Iewes in the time of the captiuity had many set fasts in the yeare as in the fourth fift seuenth and tenth monethes Answ They had speciall and extraordinary occasions both to fast in those moneths and also to continue euery yeare to fast in them so long as they did fast The occasions were these In the tenth month Ierusalem began to bee besieged which was the first signe of that horrible vengance that God by his Prophets had oft threatned to take of the rebellious Iewes In the fourth moneth the City was broken vp whereby God openly shewed that
soule Sleepe of the body is such a binding of outward sences as they can not exercise their seuerall functions as the eye cannot see the eare cannot heare and so in the rest Watchfulnesse is contrary hereunto a keeping of the sences free and loose so as readily they are able to performe their functions Thus by way of resemblance when the soule is so possessed and ouercome with security and spirituall sencelesnesse as it cannot performe the duties of holinesse and righteousnesse it is said to be asleepe when it rowseth vp it selfe and casteth away security it is said to watch in this sence saith the Apostle Let vs not sleepe as doe other but watch Most restraine this watching vnto prayer to the inward spirituall watchfulnesse of the soule which I will not denie to be here especially meant But yet I cannot thinke that the watchfulnesse of the body is excluded for if the body be drowsie the mind cannot be watchfull The Apostle by this clause would rowse vp both body soule vnto prayer The watchfulnesse of the body alone is nothing It is the spirit the vprightnesse ardency and cheerefulnesse of it which maketh prayer to be acceptable to God as we heard before §. 131. Of Popish Night vigils RIght watching vnto Prayer is to be noted against the Night-vigils of Papists who place an extraordinary great point of Religion and deuotion in the obseruing of them Vsually they make three vigils one at the closing vp of the day and beginning of the night Another at mid-night The third at the closing vp of the night and beginning of the day In some places they haue more vigils as some are more superstitious then others These vigils they ground on this and other like places where we are commanded to watch vnto Prayer as if they who waked to mumble ouer and ouer a few set prayers whilst others slept obserued this precept For in the outward babbling of a few prayers standeth the greatest part of their Religion I wot well those night prayers are oft performed so drowsily and sleepily that it were better they were fast asleepe in their beds then betwixt sleeping and waking so to mocke God Obiect Dauid saith that at mid-night he would rise to giue thankes vnto God Answ He did not make it a law euery mid-night to rise but occasion being offered hee would euen then rise And so ought euery Christian to doe for this is comprised vnder that particle Alwayes or in euery season Thus Paul and Silas being in prison Prayed at midnight and Paul afterward preached vntill mid-night Yet did they not ordinarily vse this nor appoint it a Law vnto themselues or others Extraordinary actions are not to be enioyned as ordinary things then should wee spend euery day in fasting I might further shew many differences betwixt Dauid paul Silas their praying at midnight papists praiers but of this I spake before in the point of Canonicall houres §. 132. Of superstitious watching for Christs comming 2 RIght watching vnto prayer is to be noted against a superstitious practise of many whom I haue knowne to vse to sit vp all night at certaine times of the yeere keeping themselues awake with talking one with another playing on instruments singing and the like vpon a conceit that Christ will come in iudgement on some of those nights of the yeere and they would not then be found asleepe but awake because Christ said Wake for you know not what houre your Master will come These erre many waies 1 In that they prescribe certaine set times for Christs comming Whereas no man knoweth it 2 In that they conceit hee shall come in the night which is vncertaine for he may come as well in the day time for ough any man knoweth Indeed Christ speaking of his comming to iudgement saith in that night but this word Night is taken senecdochically for day or night a part for the whole a little before he calleth it the day when the sonne of man shall be reuealed and implyeth that when he commeth men shall be eating drinking buying selling planting building which are works of the day time Yet I will not deny but that he may come in the night time 3 In that they imagine that they which are asleepe when Christ commeth cannot be well prepared to meet him Whereas in truth a man that hath repented him of his sinnes and with faithful prayer commendeth himselfe to God and so goeth to sleep is as fit in his sleepe to be awaked and taken vp to iudgement as if he were in the act of prayer 4 In that they interpret that precept of Christ wake of bodily waking and watching here in this text of bodily watching But waking and watching in these and such like places imply not onely a keeping of the eyes but of the heart also awake attentiue vpon that which is done §. 133 Of watching both in body and in Spirit TO let all these other like erronious conceits passe to returne to our matter As outward watchfulnesse of the body is nothing acceptable to God vnlesse the soule also be watchfull so the soule cannot possibly bee watchfull vnlesse it haue the helpe of the bodies watchfulnesse for the parts of the body are those instruments whereby the powers of the soule are exercised Wherefore both must bee ioyned together as easily may bee gathered out of Christs charge to his Disciples Watch and pray That hee speaketh of bodily watchfulnesse is cleare for he found them asleepe and therefore said Watch. As cleare also it is that he speaketh of spirituall watchfulnesse because he inferreth this clause that yee enter not into temptation it is not bodily watchfnlnesse alone that can keepe vs from temptation Yet further this metaphor of watching hath a large extent for it is a military word and the Apostle still holdeth on like a wise Captaine to instruct Christian souldiers what to doe In time of warre there are certaine appointed continually to watch in some sconce watch-towre or other like eminent place where they must rowse vp themselues throughly that they sleepe not and not onely remaine awake but prie and view vp and downe euery where and discry what may be hurtfull or helpfull to the army So as watching vnto prayer implyeth a diligent obseruing of all such things as may help vs or hinder vs therein In this sence the Apostle saith of Ministers that they watch for the soules of their people that is carefully obserue what may make to the good or what tend to the hurt of their soules I might out of the full meaning of this metaphor collect many particular duties and distinctly handle them all but for breuity sake I will drawe all to one doctrine which is this For the better performance of prayer both body and spirit of him who prayeth is to be rowsed vp and kept from inward and outward drousinesse and due
Mediator but onely wee vse them as companions and fellow-members in this office §. 147. Of those who vse or refuse to aske the helpe of others prayers Vse 1 THis iustifieth the commendable and vsuall practise of the Saints at this day who when they depart one from another or write one to another or being in any distresse are visited one of another desire the prayers one of another The thing is good and warrantable yee that haue vsed it be not ashamed of it neither cease to vse it still onely as the thing is in it selfe good so vse it well not complementally for custome sake but from the heart and that in regard of the forenamed reasons Vse 2 As for those who are ashamed to desire the prayers of others vnworthy they are to pertake of the benefit of others prayers And for those who mocke and scoffe at it in others what doe they but strike the Prophets and Apostles thorow their â—oines whom they scoffe at The time may come when they would be glad of their prayers whom in their prosperitie they mocked euen as Pharaoh was glad of the prayers of Moses and Aaron Saul of the prayers of Samuel and Simon Magus of Simon Peters §. 148. That none too good to seeke the helpe of anothers prayer BVt for the better clearing of this point I will more distinctly declare the persons both who are to desire this duetie and also of whom it is to be desired For the first All of all sorts none excepted must desire the prayers of others not onely the yonger meaner inferiour sort as children schollers auditors and the like but euen the best and greatest and that of such as are much inferiour vnto them Note the forenamed examples which shew that Kings Queenes Prophets Apostles desired this kindenesse what persons more eminent for place or more excellent for grace if it beseemed them whom may it not beseeme On the one side the greatest and best while heere they liue are subiect to many infirmities many temptations and though they may haue some excellent gifts aboue others yet they want many other which meaner then they haue besides they are proane to decay in the graces which they haue On the otherside the prayers of the least and meanest Saint are of force with God God is no accepter of persons it is the heart the honesty sincerity and ardencie of it which he most respecteth and not the greatnesse and dignity of the person who prayeth In this regard therefore as the foote may be helpful to the head and as a little mouse may bee helpefull to a Lion caught and entangled with cords by gnawing a cord asunder so may the least Christian bee helpefull to the greatest by praying for them Vse Let none therefore thinke themselues so compleate and well furnished as they need not the helpe of others prayers or so great that it should not beseeme them to seeke this helpe God in wisdome hath so ordered the body of Christ that the members thereof should neede one anothers prayers and that both to maintaine mutuall loue among them for mutuall prayers doe euen knit the soules of the Saints together and also to suppresse arrogancie that one should not scorne and disdaine another If any bee otherwise minded it is to be feared that ambition hath blinded their mindes If the greater are to desire the prayers of the meaner much more the meaner of greater as children of parents people of the Ministers c. §. 149. Of praying to the liuing onely FOr the second the benefit and kindnesse of prayer is to be desired of such as wee know may know our desire These are onely the liuing who conuerse among vs vpon the face of the earth to these whether present or absent we may make knowne our desire if present by words or outward signes if absent by letter or message To desire the prayers of such as are departed out of this world is both in vaine and also without warrant 1 In vaine because we can neither make signe speake write nor send to them nor can they without some such meanes know the desire of our heart it is Gods propertie to search the heart 2 Without warrant because the whole Scripture affordeth neither precept promise nor good example tending to that purpose had it beene needefull questionlesse Christ would haue comprised it in his perfect forme of prayer §. 150. Of the Papists arguments for praying to the dead OVr aduersaries make shew of sundry places but such as make nothing to the purpose but are wrested cleane contrary to the scope of the Holy Ghost Their great champion who vseth go gather together what hath beene or may be alleadged for defence of their superstition idolatry and heresie quoteth onely these distinct places out of the old Testament The first is where Iacob saith to Ioseph The Angel which deliuered me from all euill blesse the children c. Answ The Angell there meant is the same with whom Iacob wrestled which was Christ Iesus The Angell of the Couenant The second is that speech of Eliphaz to which of the Saints wilt thou turne Answ 1 Question may be made whether euery speech of Eliphaz recorded in that Booke be of sufficient authority to iustifie a point in controuersie The Author who alleadgeth this argument denieth not but doubt may be made hereof 2 The place is meant of Saints liuing on earth neither doth it imply any prayer to them but speaketh of a due consideration of â—heir estate whether any were like to Iob. 3 The third is the prayer of Moses Remember Abraham Isaac and Iacob Answ Moses meaneth not any intercession which Abraham Isaac and Iacob made vnto God for their posterity but the couenant which God made with them in the behalfe of their posterity Further hee heapeth vp sundry places both out of the olde and out of the new Testament wherein prayers of the Saints liuing are desired and inferreth that if it be meete and lawfull to call vpon the Saints while they are vpon earth it must needes be lawfull to call vpon the same Saints when they raigne with Christ Answ 1. There is difference betwixt desiring Saints to pray for vs which this Text and other like places warrant and calling vpon Saints which no place of Scripture doth warrant whether they be dead or liuing 2 The argument from the liuing to the dead followeth not because we haue warrant for the one not for the other and because we can make knowne our desires to them not to these Let vs goe along with God and vse such meanes of obtaining the blessings he hath appointed and then in faith may we depend vpon him and expect his blessing Thus much for this generall point of requesting the prayers of others §. 151. Of praying for Ministers OF the persons in generall for whom prayer is to be made we haue
spoken before Now we will more distinctly consider the particular person mentioned in this place for whom prayers are most especially to bee made this is set downe vnder the Apostles person For me saith he Saint Paul was by vertue of his calling a Minister of the Gospell euen a publike Minister vnto the whole world by reason of his Apostleship yet more particularly in those places where he planted Churches and where his Ministery was powerfull and effectuall he was a peculiar Minister as himselfe saith to the Corinthians If I be not an Apostle to other yet doubtlesse I am to you for ye are the seale of mine Apostleship in the Lord. Among other Churches that at Ephesus to whom he wrote this Epistle was planted by him he was the spirituall father of that people and an especiall Minister vnto them As a Minister of the Gospel yea and as their Minister he requesteth this duty to pray for him and so much is cleere by that which he would haue them pray for in his behalfe namely vtterance and liberty to preach the Gospell From this particular I may raise this generall doctrine People are especially to be mindfull of their Ministers in their prayers to God As Paul and other Ministers haue desired this of their people so wee reade that when Peter was in prison Earnest prayer was made of the Church for him and when Paul and Sylas went forth to preach they were commended of the brethren to the grace of God namely by Prayer This did Christ giue in charge saying Pray the Lord of the haruest that he would send forth labourers into his haruest §. 152. Of motiues to pray for Ministers VVAighty motiues there bee to presse this duty for Ministers especially 1 Of all callings the Ministers is the most excellent necessary and profitable for it respecteth the soule for which Ministers watch yea the spirituall heauenly and eternall good of body and soule 2 It is of all the most difficult whereupon the Apostle with great emphasis saith Who is sufficient for thes◠things difficult it is in two respects 1 Of the worke it selfe 2 Of the persons who are deputed to that worke The function of a Minister is to quicken such as a◠dead in sinne to raise vp and restore such as are falle◠backe againe to comfort those that are troubled in conscience to strengthen the weake to encourage the faint hearted to confound the obstinate to stand against all aduerse power together with many other like things all which are aboue humane straine more then flesh and blood can doe yet the persons to whose ministery these great workes are deputed are flesh and blood sonnes of men Men subiect to the like common passions that all other men are in consideration whereof many being called to this function haue sought to decline it as Moses Ieremiah Ionah and others and Elisha when he was to succeede Eliah desired that the spirit of Eliah might be doubled vpon him 3 Of all sorts of men faithfull Ministers are most opposed by Satan and his instruments so soone as Christ was publikely set apart to performe his ministeriall function Satan set vpon him in the wildernesse and euer after the Scribes Pharisies Saduces Herodians and other limmes of the Diuell persecuted him from time to time When Iehoshua stood before the Angell of the Lord to receiue his commission Satan stood at his right hand to resist him When the Apostles were to be sent forth to preach then Satan desired to winnow them as wheat The hystory of the Acts of the Apostles sheweth what storms haue continually beene raised against the Apostles while they were diligently occupied in their ministeriall function one trouble came vpon the necke of another as waue vpon waue Other hystories testifie as much of other Ministers our times are not without too euident demonstrations of this point As Christ while he liued a priuate life so others liue quietly in comparison of the following times but when they beginne faithfully to exercise their ministery then arise the stormes for Satan well knoweth that if the shepheard be smitten the sheepe will soone be scattered therefore he vseth the King of Arams policy he bendeth all his forces against the Captaines of the Lords army 4 Their failing in their duty is most dangerous If they perish many perish with them For they are like the Admirall ship which carrieth the lanthorne whereby the whole fleete is guided if in a stormy and darke night that sinke whither will the rest of the nauy When Peter stept out of the way many Iewes and Barnabas also went astray with them That very Apostle prophesying of false teachers that should bring in damnable heresie saith Many shall follow their damnable wayes How did Arrius in his time seduce the greatest part of Christendome Neuer were there any Ministers corrupt in life or doctrine but many were drawne into perdition with them Are not now prayers hearty and earnest prayers to be made for Ministers especially Oh pray that the Lord would send forth faithfull Labourers and pray for a blessing on them which are sent forth Doe this in publike doe it in priuate let vs your Ministers neuer be forgotten We well know the power of faithfull prayer and the need we haue thereof You know the benefit of faithfull preaching and the neede you haue thereof Wee to our poore power are mindfull of you Our mouth is opened vnto you our heart is enlarged Now for recompence in the same be ye also enlarged You reape the fruit and benefit of that blessing which God bestoweth on our labours Hitherto of the person who is to be prayed for §. 153. Of the things which are to be prayed for in the behalfe of Ministers IT remaineth to shew both what is to be prayed for in the behalfe of Ministers and why That which is to be prayed for is in one word Vtterance which is amplified first by the manner secondly by the end The manner is declared in two branches First Opening the mouth Secondly Liberty of speech The end is to make knowne the mystery of the Gospell The reasons why the Apostle would haue those things prayed for in his behalfe are two One taken from his Office he was an Ambassador for the Gospell The other from his present condition he was in bonds Hereupon he repeateth againe the thing to be prayed for in these words That therein I may speake boldly and the manner in these as I ought to speake §. 154. Of Ministers inability in themselues ALL the things which are here set downe the Apostle desireth to be giuen vnto him because hee well knew he had them not of himselfe Here then first note Ministers haue no ability to performe their Ministeriall function except it be giuen them For we are not sufficient of our selues to
and vehement asseueration Hereby then we are giuen to vnderstand that the truth heere deliuered is a weightie truth not lightly to be regarded and sleightly passed ouer For hee which gaue this commandement Let your communication be yea yea nay nay would neuer haue added this vehement asseueration if there had not been need thereof The reason why Christ first vsed this Preface was to moue them who heard it to giue the greater credence and the more diligent heed to that which hee deliuered lest at any time they should let it slip And it is thus recorded by the Euangelists that wee which reade it or heare should know that the points heere deliuered are worthy our due and serious meditation points needfull to be taught and learned §. 5. Of Gods mercy in forgiuing sinne CHrist hauing raised vp the attention of his hearers by the forenamed Preface in the next place he mollifieth the seuerity of Gods iustice against the blasphemy of the Holy Ghost by declaring the riches of his mercy in respect of all other sinnes in these words All sinnes shall be forgiuen vnto the sonnes of men and blasphemies wherewith soeuer they blaspheme And whosoeuer speaketh against the Sonne of Man it shall be forgiuen him The mercie of God heere propounded consisteth in the forgiuenesse of sinne the greatest euidence of mercy that could be giuen It is further amplified 1 By the kinds of sinne set downe both generally all sinnes all manner of sinne and particularly Blasphemie 2 By the persons that commit sinne sonnes of men and among them whosoeuer 3 By the person against whom the sinne is committed the Sonne of Man The first and generall point here to bee noted is that Sinne may bee forgiuen A point well knowne to all that know the end of Christs comming which was to saue sinners and the true scope and intent of the Gospell which was to mitigate the rigor of the Law that saith Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them All the Sacrifices vnder the Law prefigured the truth of this Doctrine and the many promises of the Word both in the old and new Testament together with the manifold performances thereof to poore sinners doe abundantly confirme the same The true proper reasons hereof are the mercy of God who desireth not the death of sinners and the Sacrifice of Christ whereby the Iustice of God is satisfied in which respect Christ is said to put away sinne by the sacrifice of himselfe So as there is nothing in the sinner to moue God to passe by his sinnes but onely the sweete concurrence of mercy and iustice in God Admirable is the comfort which hence ariseth to poore sinners Sinne makes the creature to be most wretched and cursed By reason thereof hee is odious in the pure eyes of God yea he is lyable to the infinit wrath of God and to all the fearefull fruits thereof which are all the iudgements and plagues which can be inflicted on bodie or soule in this world and a cursed death at the departure out of this world and eternall torment and torture in the world to come Now then what comfort can be ministred to such a creature so long as he lieth vnder sinne The very thought of the nature and issue of sinne is like that hand writing which appeared to Belshazzer and changed his countenace and troubled him so as the ioynts of his loynes were loosed and his knees smote one against another But what comfort and ioy will it bring to the conscience of such a sinner to heare the voice of Christ say vnto him as to the poore palsie man which was brought before him Son be of good comfort thy sinnes are forgiue thee Loe Christ hath here indefinitly without respect vnto any particular person said that Sinne shall be forgiuen Let our care therefore be to seeke for pardon and not despaire and sinke downe vnder the burden of sinne The pardon is purchased and granted let not vs reiect it or neglect it If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Behold heere a sure ground of repentance and a strong motiue to stirre vs vp to forsake our sinnes If there were no hope of pardon what incouragement could the sinner haue to turne from his sinnes for his heart would thus reason Indeed I am a weefull wretch through sinne but what will it now boote me to leaue my sinne my iudgement is past there is no recalling of it there remaines no pardon But assurance of pardon makes him to alter the case and thus to reason Though I haue heretofore beene so wretched as by sinne to implunge my selfe into endlesse miserie yet I heare that there is pardon for sinners surely I will no more continue in this wofull estate I will seeke pardon for sin past and be watchfull against sinne for the time to come Were there no hope of pardon of sinne man would no more care to turne from sinne then the Diuell doth This point therefore of the remission of sinne must be vrged as a meanes and motiue to draw men from their sinnes and to worke in them true and sound repentance That repentance which ariseth from faith in the pardon of sin and is performed in way of gratefulnesse vnto God for his great mercie in pardoning our sinnes is the most kindly wrought and will proue the truest and best repentance §. 6. Of the extent of Gods mercy in pardoning all sins SO farre reacheth the goodnesse of God in forgiuing sinne as there is no sinne except that onely which is heere excepted The sinne against the Holy Ghost but commeth within the Compasse thereof All sinnes as Saint Marke hath recorded Christs speech All manner of sinne as S. Matthew hath recorded it shall be forgiuen not as if in the issue and euent euery sin should indeed be pardoned for then few men should be condemned which is contrary to the curret of the Scripture that saith Few shall be saued but because euery sinne is pardonable The point then heere to be noted is that except before excepted No sinne in the nature thereof is irremissible originall corruption and actuall transgressions whether few or many light or hainous new bred or old and inueterate only once or oft committed on ignorance or against knowledge voluntarily or by force of infirmitie or presumption against God or man without a mans bodie or against his owne body in secret or openly by omitting or sleightly performing that which is good all may be pardoned For a particular proofe hereof take the example of Manasseh who I thinke went the furthest in sinne that euer any did since Adams time and receiued pardon Of his originall corruption no question can be made that his actuall transgressions were many those most hainous bloody crying sinnes
for their vnworthy walking therin make themselues accessary to this great and grieuous sinne of blasphemie and accordingly shall bee iudged with the iudgement of blasphemers §. 8. Of Gods mercy in forgiuing blasphemy THough blasphemy bee so heinous a sinne as hath beene declared yet Christ here expresly saith that Blasphemy shall be forgiuen so as from hence we may gather that Blasphemers are not vtterly excluded from all hope of pardon Instance Saint Paul who thus saith of himselfe I was a blasphemer but I obtained mercy Thus the Lord sheweth that the saluation of man is as deare and tender vnto him as his owne name the piercing and striking thorow of his own name doth not prouoke him to cast the blasphemer into hel but his pitty rather moueth him to offer pardon that so the blasphemer beholding Gods goodnesse striuing with his wretchednesse may be ashamed of the foulenesse of sinne and brought to repentance for it Haue we not iust cause in this respect to wonder and say O the depth of the riches of the mercy of God! Hearken to this ô ye blasphemers of the name of God though the great flying Booke of Gods curse be gone forth against you yet may it be called in againe Note for this purpose what Saint Paul saith of Gods mercy to him who had beene in former times a blasphemer For this cause I obtained mercy that in me first Iesus Christ might shew forth all long suffering for a patterne to them which should hereafter beleeue in him to life euerlasting Cease therefore to blaspheme any more Lay hold of this Gospell this glad tidings of reconciliation and be moued thereby to seeke how you may best honour his name whom in former times you haue blasphemed And let all of vs herein shew our selues children of our Heauenly Father in bearing with such as haue sought our disgrace This is an hard lesson to learne for man accounts his name more deare the his life and had rather his head or heart should be stricken thorow then his name and honour Hence is it that the least reproach and disgrace causeth the greatest reuenge that can be thought of But this humour ariseth from corrupt nature Christ commandeth to blesse them that curse vs which precept the Apostles put in practise for of himselfe and of others saith Saint Paul Being defamed we intreat §. 9. Of the principall Obiect of Gods mercy Man AS the riches of Gods mercy is in generall commended by forgiuing all manner of sinne euen blasphemie so in particular it is commended vnto Man by making him the peculiar obiect of this mercy of God for to man doth Christ in speciall appropriate it saying All manner of sinne shall be forgiuen vnto MEN as Saint Matthew records it To the SONS OF MEN as Saint Marke sets it downe From whence we may gather that MAN is the most principall obiect of Gods mercy This instance of forgiuing sinne goeth beyond all other that can be giuen to commend the mercy of God especially if we consider what was done to effect this To discharge man of that debt whereunto hee stood bound through sinne vnto the iustice of God the Sonne of God must come downe from Heauen and become a son of man and in mans roome and steed he made sinne offering himselfe vp a sacrifice to satisfie Gods iustice for mans sinne And that man might be made partaker of that which Christ did in this kind Sonnes of men must be vnited to the Sonnne of God by the Spirit of God that as by the former vnion God and man became one person so by this latter vnion the sonnes of men and the Son of God might make one body which is Christ No creature but Man doth partake of Gods mercy in this kinde vnsensible and vnreasonable creatures are not subiect to sin nor yet to the eternall punishment of sinne because they haue no immortall soules The good Angels neuer sinned and in that respect had no need to taste of this kind of mercy whereupon when an Angell brought the newes of Christs birth he saith in the second person To you is borne a Sauiour but when the Prophet a sonne of man foretold thereof he saith in the first person To vs a child is borne To vs a Sonne is giuen The euill Angels that had as much need thereof as sonnes of men are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day This mercy is not vouchsafed vnto them in regard whereof it is said that Christ tooke not on him the nature of Angels but he tooke on him the seede of Abraham In this respect we may with an holy admiration cry out and say What is man that thou art mindfull of him and the sonne of man that thou visitest him The reason why God should thus respect man aboue all other creatures cannot be fetched out of man Man hath his being from god as well as other creatures in his nature there is no such excellency as for it he should be preferred before all others for he was made of the dust and in his substance much inferiour to the Angels neither can there be any merit or desert in his actions for in his best estate hee could doe no more then what of duty hee was bound vnto But when God afforded him this great mercy whereof we now speake he was dead in sin a slaue of Satan an enemy of God It was therefore Gods good pleasure that made him thus to make choice of man to make him the most principall obiect of his mercy and in this respect the Apostle vseth a word which signifieth a proper and peculiar loue to man How doth this checke the sonnes of men for their vngratefulnesse against God whereas this proper and peculiar loue of God to man should prouoke him to exceede all other creatures in setting forth the honour and glory of God who hath so respected him Man for the most part dishonoureth God more then all other creatures except the infernall spirits who wholy and onely set themselues to dishonour and blaspheme the name of that great God who reserueth them in euerlasting chaines For if wee looke into the highest Heauens there we shall see the heauenly Spirits stand before the Throne of God ready to receiue and execute any charge that he shall giue them yea there we shall heare them singing continually praise vnto the Lord and reioycing when God is any way glorified in Heauen or in earth Doe any of the sonnes of men so farre exceede the Angels in glorifying God as Gods mercy hath more abounded to vs then to them What we shall doe in Heauen I know not but how farre short the best of vs on earth doe come of them none can be ignorant Descend we therefore a little lower into the next heauens where wee may behold the Sunne Moone Starres and whole hoast of those
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
6. What watchfulnes is here meant Bellarmin de bonis oper lib. 1 cap. 11. d Psal 119. 62. e Acts 16. 25. f 20. 7. * §. 121. A superstitious waking for Christs comming g Mat. 24 42. h Mat. 24. 36. i Luke 17. 34. k v. 20. a Mat. 24. 42. * Organa b Mat. 26. 41. c Heb. 13. 17 Doct. Both body soule to bee rowsed vp to Prayer d Mar. 13. 37. e Mat. 26. 41 f Col. 4. 2 g 1 Pet. 4. 7. h Psal 57. 8 Reason Causes of bodily drowsinesse Causes of spirituall drowsinesse 1 Weakenesse of the flesh i Mat. 26. 41. k Acts 20. 9. 2 Abundance of by-thâ—ghts Vse 1. Such as goe drowsily to prayer taxed 1 Choose fit times Aurora musis amica 2 Rowse vp thy selfe Virgil. ales Ouid Simile 3 Moderate thine appetite a Luk. 21. 34 36. b 1 Thes 5 6. c 1 Pet. 4. 7. 4 Auoid distractions d Mat. 13. 22. 5 Take heede of sinne * §. 20. e 2 Sam. 12 1 c. 6 Obserue Gods dealing with thee What perseuerance is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Themist de canibus venat f 2 Cor. 12. 8. g Gen. 32. 24. How long we must perseuer 2. Sam. 12. 20 23. m Matth. 6. 7. n 23. 14. The much babbling of Papists in prayer Doct. Prayer to be oft renued and held out a Rom. 12. 12. Col. 4. 2. b Isa 62. 1 6 7. c Luke 11. 5. d 18. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impudentiam et iniquitatem et crudelitateÌ„ supinitatem frequens vincit oratio Chrysost in Heb. hom 27. e Luke 11. 7. * §. 98. Reason Why God oft seemeth not to heare our prayers f Heb. 13. 15 16. g Psal 141. 2. Deus idcirco non celeriter annuit vt tu diutius inquiras Chrys in Mat. hom 24. i Luke 22 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Reu. 3. 16. l Ios 7. 6 c. m Iudg. 20. 27 Vse 1 Reproofe n 2. King 6. 33 Vse 2. Exhortation o Mat. 15. 22 c. Vse 3. Consolation Coherence Obser 1. Prayers of others to be desired a Phil. vers 22 b 2. King 19. 4 c Hâ—st 4. 16. d Dan. 2 18. f Gen. 20. 7. g Iob. 42. 8. h Iames 5. 14 Reasons 1. Testifiâ—ation of the earnestnes of our desire 2. Acknowledgement of the communion of Saints 3. Sence of our owne weakenesse 4. Maintaining of mutuall loue i Exod. 8. 8. k 1. Sam 15. 25 l Act. 8. 24. Who are to desire others prayers * §. 144. Reasons m Iob 34. 19. Simile n 1. Cor. 12. 18 c. Of whom prayer is to be desired Not of the dead Arguments for praying to the dead answered Bellarm. de Sanct. Beat. lib. 1. ca. 19. a Gen. 48. 16 b 32. 24. c Mal. 3. 1. d Iob 51. Expounded * Quamuis haee verba non videantur coÌ„uincere quia non sunt ipsius scrip toris libri sed Eliphaz amici Job tamen ideo couincuÌ„t quia indicant tunc fuisse consuctudinem c. e Exod. 32. 13. * Legimus viuentes à viuentibus inuocatos ergo licebit etiam nunc inuocare cosdam sanetos cum Christo regnantes * §. 45. c. Who are especially to be prayed for f 1 Cor. 9. 2. Ministers are especially to be praied for g Acts 12. 5. h 15. 40. i Mat. 9. 38. Reasons 1 A Ministers calling most excellent k Heb. 13. 17 2 Most difficult l 2 Cor. 2. 16. b Ezek. 2. 1. c Acts 14. 15. d Exod. 3 4 e Ier. 1. 6 f Ion. 1. 3. g 2 Kin. 2. 9 Ministers are most opposed against h Mat. 4. 1 c. i Zac. 3. 1 k Luke 22. 31 l Zach. 13. 7. m 1 Kin. 22. 31 4 The fall of Ministers most dangerous Simile n Gal. 2. 12 13 o 2 Pet. 2. 1 2. Vse Exhortation to pray for Ministers p 2 Cor. 6. 11 13. 3. Obseru Ministers haue no ability of themselues a 2 Cor. 3. 5 6 b Iohn 15. 5 c 1 Cor. 15. 10 d 3. 7 * §. 152. Reasons Vse 1 e 2 Cor. 10. 4. f i Cor. 4. 7. 4. Obseru 5. Obseru g Acts 4. 29. Reasons Ioh. 21. 15 c. Eph. 4. 12 13. h Tim. 4. 16. i 1 King 3. 5. k Eze. 3. 18. l 2 Cor. 1. 11. m 1 Thes 5. 13 n Mic. 2. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Mat. 10. 19 p 1 Cor. 1. 5 q Col 4. 3 r Mat. 5. 15. 6. Obseru A faculty of speaking is needfull for Ministers Å¿ 1 Tim. 3. 2. t Exod. 4. 10. u Ier. 1. 6. Reason r Rom. 10. 17. Isa 57. 10. St Paul had excellent vtterance a Acts 14. 12 b 2 Cor. 11. 6 Expounded c 1 Cor. 2. 1. d Verse 4. e Acts 24. 25. f 26. 28 Why Paul desired vtterance Obser 7. Gifts bestowed still to bee prayed for Simile Obser 8. Ministers must preach distinctly and audibly g Isa 40. 9. h Isa 58. 1. i Ier. â— 2. k Prou. 1. 20. 9. 3. Reason l 2. Cor. 6. 11. m Isa 58. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 9. Boldnesse needfull for Ministers b Ier. 1. 17. c Ezec. 2. 6. d Mat. 1. 22. e Mat. 5. 6. 23. f Luke 1. 17. Mat 11. 14. g Act. 4. 13. Reason h Ier. 1. 17. Ezec. 2. 6. Wherin boldnesse is to be manifested See more of this point §. 182. i Act. 20. 27. See more of this point §. 183. * Gal. 1. 10. k Titus 2. 15. l Mat. 14. 4. m 23. 13 c. a Heb 12. 2. b Rom. 1. 16. c 2. Tim. 1. 8. d Ier. 1. 17. Ezec. 2. 6. e 2. Cor. 3. 12. * 1. Pet. 4. 15. f Dan. 3. 17. Obser 10. The end to be aimed at by Ministers is to edifie others g 1. Cor. 12. 31 h 14. 12. Reason k 1. Cor. 10. 33 l Rom. 15. 3. Obseru 11. Things knowne to be made knowne Gal. 1. 15. c. Iohn 15. 15. m Mat. 10. 27. n 2. Tim. 2. 2. Reason o Mat. 25. 30. p Num. 11. 28. 29. q Act. 26. 29. Obseru 12. The Gospell is the proper obiect of preaching * Treat 2. part 5. §. 4. pag. 165. a Mar. 16. 15. b Rom. 10. 15. Reason c 1. Cor. 1. 21. d Rom. 1. 16. e Gal. 3. 24. * Treat 2. part 5. §. 4. 5. c. Obseru 13. The Gospell is a mystery f 1. Cor. 4. 1. g Ephes 3. 4. h 1. 9. i Maâ—ke 4. 11. k 1. Tim. 3. 9. l 1. Tim. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacris initiari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necesse est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steph. ex Eustath Mysteria ergo sunt arcana sacra m 1 Cor. 2. 8. 9 n Ephes 3. 3. o Ephes 3. 5. p Ephes 3. 10. q Eph. 1. 17. 18 q Rom.
the same thing onely this latter is somewhat more emphaticall and as proper as any of the rest This is somewhat like to that Hebrew phrase which Solomon vseth Keep thine heart aboue all keepings implying thereby that the heart of all other parts is most narrowly to be watched ouer most carefully and diligently to be looked vnto so is Faith aboue all to be regarded Quest Is Faith simply more excellent and necessary then other sauing graces Answer All sauing graces are in their kind very excellent and necessary as hath before bene shewed of verity righteousnesse and patience neither can a Christian wel spare and be without any of them for they are as seuerall linkes of one chaine whereby a Christian is held out of hell if but one linke breake the chaine is broken and downe falleth he that was held thereby yet some linkes in a chaine may be put to greatest stresse and so be of greatest vse Faith serues to beare the greatest brunts and in that respect may be counted most excellent and most necessary euen as the shield of all other parts of armour is the most needfull as we shall after heare §. 6. Of pressing the doctrine of Faith THe Apostle vseth this phrase aboue all in the beginning of his exhortation to set an edge vpon it and to make it the sharper that so it may pierce the deeper into vs as if a captaine should giue diuers directions to his souldiers to instruct them to arme and fence themselues and among those seuerall directions set some speciall item on one of them and say Aboue all remember this would not this item make him the more to regard it As where the Apostle saith Doe good to all especially to them who are of the houshold of Faith doth it not make a Christian so much the more to be moued with compassion when hee seeth any of the faithfull stand in need of his helpe Hence then I obserue that Among and aboue other poâ—nts and principles of Christian Religion and mysteries of godlinesse the doctrine of Faith is especially to be opened and vrged by Gods Ministers and to bee learned and obserued by Gods people What point thorowout the whole Scripture is more vrged all the rites and types of the Law set forth the doctrine of faith Moses and the Prophets preached it so did the fore-runner of Christ Christ himselfe and his Apostles For some especiall instances of this point reade and obserue Christs conference with Nicodemus and Pauls Epistles to Rom. and Gal. No other doctrine more setteth forth the glory of God and more maketh to the good of his Church children §. 7. Of the honour which Faith doth vnto God GOd is then honoured when he is acknowledged to be as he is namely most holy wise true powerfull mercifull iust c. But the beleeuer and the beleeuer onely so acknowledgeth him 1 For God holinesse how approacheth the beleeuer before God surely in an vtter abâ—egation of himselfe and in the mediation of Christ Iesus for well he knoweth that himselfe is all ouer defiled with sinne and that Iesus Christ the Iust is an aduocate with the Father who by his blood purgeth vs from our sinnes and with his righteousnesse couereth vs. This manner of appearing before God sheweth that the beleeuer acknowledgeth God to be so perfectly holy as he cannot endure the sight of any vncleane thing 2 For Gods wisedome who are they that subiect themselues to God in all estates of prosperity and aduersity Beleeuers onely Why then their faith perswadeth them that God is wisest and best knoweth what estate is fittest for them and so euen against their owne sence and naturall reason faith maketh them wholly resigne themselues to Gods wise prouidence and in that respect to be thankefull in all things 3 For Gods truth he that beleeueth hath sealed that God is true for what maketh men beleeue but that they iudge him who hath promised that which they beleeue to be faithfull and true Faith then is an acknowledgement and a confirmation of Gods truth which is an high honour giuen to God for God maketh great reckoning and account of his truth 4 For Gods power many of the promises which God maketh to his children are of things which seeme impossible yet faith giueth assent thereunto and thereby testifieth that God is Almighty that nothing is impossible to him Thus Abram by his faith did magnifie Gods power and so did Iehosaphat also 5 For Gods mercy that is the especiall and most proper obiect of Faith If the poore sinner were not perswaded that God were rich yea euen infinitely rich in mercy he could neuer beleeue the pardon of his sinnes faith then is it which aboue all commendeth Gods mercy 6 For Gods Iustice what maketh beleeuers so strongly trust vnto and wholly rely vpon the sacrifice of Christ Because on the one side they beleeue God to be so perfectly iust that without expiation and satisfaction for sin there can be no hope of mercy and on the other side the sacrifice of Christ being of such infinite value as to make full satisfaction to Gods Iustice they beleeue that God will not exact that of them for which Christ hath satisfied but will manifest fauour to them because Christ hath purchased fauour for them These are points of Iustice to require satisfaction to remit that for which satisfaction is made to bestow that which is merited and purchased But Faith acknowledgeth all these and so commendeth Gods Iustice for it hath respect to Gods Iustice as well as to his mercy Obiect Sinners repentant and beleeuing sinners vse to appeale from the barre of Gods Iustice to his mercy-seate what respect then hath Faith to Gods Iustice Answer In regard of themselues and their owne manifold pollutions and imperfections euen in their best workes they dare not stand to the tryall of Gods Iustice but cry for mercy and pardon but yet in confidence of the All-sufficient sacrifice of Christ Iesus they may appeale to Gods Iustice for God is not vniust to require a debt that is paid In these and other like respects it is said of Abrahâ—â— That he was strengthened in the Faith and gaue glory to God So doth euery beleeuer in some measure the stronger faith is the more glory is giuen to God But on the contrary no sinne is more dishonourable to God then infidelity for that which is said of one particular He that beleeueth not maketh God a lyar may be applyed to the rest he maketh God vnwise impotent mercilesse vniust c. §. 8. Of the good which Faith bringeth vnto man IN regard of mans good Faith of all other graces is the most necessary profitable and comfortable It is the first of all sauing graces wrought in the soule of a Christian as the heart is the first member framed in the body Yea it
performe it vntill the day of Iesus Christ 3 Though we knew how to pray yet would not our prayer be acceptable to God except it came from his Spirit it is attributed as a proper worke to the Spirit that he maketh intercession according to the will of God that is so as is pleasing and acceptable to God for as God knoweth the meaning of the Spirit so the Spirit knoweth the will of God 1 Heere note how the whole Trinitie hath a worke in this holy exercise of prayer The holy Ghost frameth our requests The Son offereth them vp vnto his Father The Father accepteth them thus framed and offered vp 2 Note the reason why the prayers of the Saints are so acceptable and auaileable why they pierce thorow the clouds and haue accesse to Gods throne they are the groanes of Gods Spirit not that the Spirit groaneth but that our spirits are made to groane by Gods Spirit 3 Note what an admirable gift the gift of prayer is a singular gift peculiar and proper to the Saints who haue the Spirit of God if no man can say that Iesus is the Lord but by the holy Ghost surely no man can call vpon God as his Father but by the Spirit of God We haue therefore receiued the Spirit of adoption whereby we crie Abba Father 4 Note how we may know whether Gods Spirit bee in vs and whether we be Gods sonnes or no euen by the Spirit of prayer I meane not an outward formall vttering of words but true prayer comming from the heart §. 128. Of the meanes to pray aright in the Spirit THey who desire to pray aright so as their prayer should be acceptable to God must 1 Labour for Gods sanctifying spirit which is gotten by the ministery of the word as was set foorth by those extraordinary gifts which God bestowed on Christians while they were hearing the word preached as Saint Paul with great emphasis affirmeth saying receiued ye the the spirit by the workes of the law or by hearing of faith that is assuredly by hearing the Gospell which is the word of faith preached ye receiued the spirit in which respect the preaching of the Gospell is called the ministration of the spirit 2 Hauing the spirit we must goe along with him and follow his good motions powring forth those desires which he suggesteth vnto vs the fire which God would continually to burne vpon his Altar came out from the Lord. If sacrifices were offered vp with any other fire that fire was counted strange and the sacrifices no whit acceptable but abominable to the Lord the heauenly fire whereby our spirituall sacrifices of praier must be offered vp is that holy spirit which commeth out from God he carrieth the very image of God we must therefore giue vnto God that which is Gods 3 We must take heede we grieue not the holy spirit of God which is done by quenching the goog motions thereof thorow our carelesnesse or by resisting the spirit thorow our rebellion hence is it that many of the Saints are so dull and vntoward to this exercise by their security and carnality they haue grieued Gods spirit and he hath withdrawne his helpe and assistance Many hearing that the spirit maketh request for vs wil be ready wholly to giue ouer this duty vnto the worke of the spirit and so neuer rowse vp themselues but say when the spirit please it will make request for me These grieue the spirit because they stirre not vp the gift thereof §. 129. Of prayer comming from the spirit of a Man 2 FOr the second doctrine that Prayer framed by the Spirit of God floweth out of the very spirit and heart of a man it is also cleare by the forenamed place The spirit maketh intercession with groanes c. Now groanes proceede from the heart and spirit not from the tongue and lips but more expresly the Apostle saith that the spirit which crieth Abba Father is sent into our hearts Hence it is that they which pray in the spirit are said to powre out their soule and their heart to God The Virgin Mary who without all question praised God in the spirit saith My soule magnifieth the Lord my spirit reioyceth in God 1 The heart of man is as it were Gods chaire of state whereunto no creature can come it is proper to God alone it is his Pallace wherein he most delighteth wherefore Gods Spirit maketh his aboade there and stirreth that vp to pray 2 The heart is a fountaine whence commeth euery thing good or euill wherefore the Spirit doth especially purifie and sanctifie it Yea the heart is as a Queene shee hath a command of all the powers of the soule and parts of the body and therefore the Spirit giueth this gift of prayer to her §. 130. Of discerning when we pray in the Spirit Vse 1 HEreby may we iudge whether the Spirit of God be in vs and moue vs to pray or no. If our prayer come but from the teeth though it be neuer so well framed in regard of the forme of words and though our gesture be neuer so seemely sauouring of much reuerence and humility yet all is nothing the Spirit of God hath no part in this worke if thy spirit pray not Herein lieth a maine difference betwixt the manner of perswading God and man Man may be moued with faire speeches inticing words eloquent phrases as the people of Tyrus and Sidon with Herods eloquent Oration but all the eloquence in the World is no more to God then the lowing of an Oxe or the howling of a dogge if it come not from the spirit Hearty and vpright prayer is the best rhetoricke to moue God withall Vse 2 What matter of humiliation is ministred vnto most euen of them that are accounted the best how often doe such as heare others pray fall downe on their knees and so seeme to pray and yet know not what hath beene prayed Their thoughts haue beene vpon other matters Some manifest as much in that when the prayer is ended they testifie no assent thereunto by saying Amen Yea how often doe they who vtter the prayer Ministers in the Church other persons in other places tumble ouer words with their mouthes when their hearts are wandring so as little assent of spirit if any at all hath been giuen to their owne words Can such sacrifices be acceptable to God let vs be humbled for that which is past and be more watchfull ouer our hearts for the time to come THE FIFTH PART The helpe of Prayer §. 131. Of watching vnto Prayer THE fourth generall branch is concerning the helpe of Prayer Which is watchfulnesse noted in this clause Watch thereunto The originall word according to the proper notation of it signifieth to awake and abstaine from sleepe it is properly attributed to the body metaphorically and by way of resemblance vnto the