had power to forgiue sinnes Doctr. Christ had a further end in his micacles then a bodily good vnto those that were cured A higher mysterie is contained in them namely that in curing of our bodies hee might shew himselfe the Sauiour of our Soules c. as is declared before Vse Is that we read not these miracles as bare historicall narrations but that we consider in them the Almightie power of Christ otherwise we misse of the fruite and benefit of them for the strengthening of our Faith in him More particularly in this End consider we foure points 1. Whose good and instruction it was he aimeth at 2. The title that he giueth himselfe 3. The ground whereupon he doth this worke 4. The Place 1. Christ labours to instruct those that are contrary minded his aduersaries the Scribes and Pharises that cauilled at his Preaching He might haue rested himselfe in the approbation of his Heauenly Father the testimonie of his owne conscience the witnesse of his Disciples that his Word and Doctrine was true and in that former proofe of Diuine power which hee had giuen them in discouering vnto them the thoughts of their hearts neuerthelesse seeing them thorow blindnesse and malice not yet throughly instructed hee labours by further proofe to show them their error and to bring them to knowledge of the truth Thus he deales with them againe Marke 3.22 c. Conuincing them of error by many arguments and generally wee may obserue of Christ that neither the dulnesse of his hearers their impious scoffing nor their slanderous cauilling did hinder him from striuing to instruct them further as Nicodemus his dulnesse The scoffe of the woman of Samaria Ioh. 4.11 wherein Christ followed his Father Esay 63.2 and the Apostle the example of Christ in labouring to giue vnto Iewes and Gentiles vnderstanding and knowledge of those things which they so much opposed against and in this all Ministers should follow their example 2. Tim. 2.25 where the reason of it is also set downe If those places be obiected Act. 18.6 19.9 Tit. 3.10 and that therefore those that are peruerse may bee presently giuen ouer those places shew rather the contrary for by them we see that the Apostles did labour first to instruct them and left them not till they saw them obstinate 2. The title is Sonne of man which is in Scripture taken sometime generally and indefinitely for all the sons of Adam mankinde as Iob 25.6 and sometime for man corrupt in his corrupt estate as 1. Sam. 26.19 Gen. 6.2 Psal More particularly it is giuen to the Prophets and especially to Ezekiel more then to any of the rest to put him in minde of his infirmitie that he should not be proud through reuelations After a more peculiar manner it is attributed and most commonly it is vsed by himselfe when hee speaketh of himselfe but once giuen by any other to him namely Act. 7.56 Mark 2.13 And he went forth againe by the Sea side and all the multitude resorted vnto him and he taught them 14. And as he passed by hee saw Leuithe Sonne of Alpheus sitting at the receit of custome and he said vnto him follow me and he arose and followed him THis is the sixteenth History of the first yeere of Christ his publike Ministery and it is the last which is recorded by the Euangelists of that yeere That it followes next vpon the History afore going appeares in that by all the three Euangelists that record it it is placed next after It is recorded here and by Matthew 9.9 and by Luke 5.27.28 Matthew hath nothing but what the other haue Marke addes the whole 13. verse and secondly that he was the Sonne of Alpheus Luke verse 27. expressely calleth him a Publican which is also implied by the other and verse 28. addes that he left all In varietie of phrases Matthew and Marke say as hee passed by Luke as he went forth Matthew saith from thence Luke after these things Wherein is no difference Mark and Luke call him Leui. Matthew by a knowne name cals him Matthew The summe of this Historie is the calling of one of Christs Disciples and in number the sixt The first was Philip Simon or Peter and Andrew Ioh. 1. and Iames and Iohn Marke 1. The parts of this Story are first Christs preparation vnto this worke viz. his preaching whereof note First the time againe shewing that this was done immdiately after the former Secondly the place towards the Sea side Thirdly the occasion the resort of the people Fourthly the Act it selfe he preached vnto them the Word of God which we will but briefely run ouer hauing beene handled heretofore in other Histories 1. Here in generall we see how ready Christ is to doe one good worke after another Secondly how ready he is still to affoord more and more meanes for the strengthning of Faith when he seeth any beginnings thereof hauing now seene what effect the former miracle had wrought in the hearts of the people how they were amazed how they wondred how they glorifieâ— God for it c. Here vpon to confirme their faith he doth againe preach vnto them and performe this great worke in forgiuing the sinnes of this Publican as before hee had forgiuen the sinnes of the palsie man Thus God sent an interpreter to the Eunuch whilest hee was conscionable in the vse of such meanes as God afforded him And this did Christ promise to Nathaneel Ioh. 1.50 2. The place is the Sea side noted to shew that the place of the receite of Custome was nigh the Sea side Where we may note againe that which hath beene often obserued vpon like occasion that Christ hauing the opportunitie to preach maketh vse of any place as wee may doe likewise in case of necessitie 3. In the occasion note the readinesse of the People to heare 4. And againe Christs readinesse to instruct them of both which hath beene spoken at other times as also that Christ doth account this viz. Preaching his chiefe worke when they would haue made him a Iudge he refused it And it codemneth the practise of many Ministers of the Word now a dayes who busie themselues in other matters who will bee Iustices of peace and decide controuersies c. But regard Preaching least of all In the worke it selfe note 1. The Occasion of this mans calling namely Christ passing by that way and seeing of him which came not by chance and fortune but of the purpose of Christ and the good prouidence of God directing Where note that fit occurrences of matters are euident signes of Gods prouidence but of this heretofore 2. He saw him Christ saw Leui and not Leui Christ which shewes the preuenting grace of Christ 2. The Partie called who is described first by his name that is Leui which is an Hebrew name and shewes that this man was a Iew. It was first giuen to Iacobs three sonnes Gen. 29.34 where the signification of it is to be seene This
God that is a coniunction of soule and body with him From whence arise these prerogatiues 1. A continuall enioying of the glorious presence of God in as glorious and full manner as the creature is capable of A happy thing it was for the seruants of Salomon alwaies to behold his glory 1. King 10.8 and a great fauour for Moses to see but the backe parts of the Lord. How great then will bee the glory when God shall in such speciall manner communicate himselfe to vs Ioh. 3.2 and be all in all vnto vs. Reu. 21.22.23 2. A fellowship and communion with the glorious Angels and Saints 3. An absolute perfection of soule and body and of all the powers of both perfect knowledge perfect wisedome 1. Cor. 13.12 so that all things shall be done in that manner as they could not haue been done better In soule such integrity as no defect in body immortality incorruptibility agility and finally a glorious body like vnto the body of Christ 1. Cor. 15.42 4. A full perfect and absolute contentednesse that we shall not see what more to desire so that nothing can be added to our happinesse 5. A full redemption from all manner of misery whatsoeuer especially that misery of miseries from sinning against God The expectation of which freedome is it that in this life doth refresh the soule of a Christian groaning vnder the burden of sinne 6. An admirable ioy and delight in this happinesse which indeed giues life to all the rest for it is better to be without honour then to haue it with griefe and vexation 7. That which makes vp the heape of all the rest is the perpetuity and euerlasting continuance of them Vse is first to breed in our hearts an holy admiration of the goodnesse of God that hath prepared so great things for vs. Secondly to stirre vp in vs a desire of it and in desiring to vse the meanes that leade vnto it The other part is the reuenge of wickednesse wherein consider 1. The Parties they that haue done euill who not onely open sinners but all that commit an anomie or transgression against the Law for then there is euill All that are not accepted of God in Christ whether Pagans and Infidels or vnregenerate Christians all ignorant persons that know not the will of God For if we draw a line without a rule we through the peruersenesse of our nature shall draw it awry All superstitious persons that take their owne conceits and mens traditions for a rule or such as doe good things for by-respects all proud conceited iusticiaries that doe trust to their owne perfection all hypocrites and dissemblers all busie-bodies that doe those things which belong not to them all vaine-glorious persons and haters of their brethren For to make vse of this consider the second point the issue of these men in their punishment which consisteth first in the pronouncing of that fearefull sentence Goe yee c. Secondly in the execution of it the horror of which is vnconceaueable and vnutterable for besides the priuation of happinesse there is a fellowship with the Diuell and the damned all horror and vglinesse nothing good in soule or in body no comfort and which aggrauates the terror of all eternall continuance of this woe Vse is therefore that if that which hath been said of life doe not allure vs that this doe terrifie vs. Here are now to be answered two questions that arise from these words Quest 1. Whether the good which we doe be the proper cause of saluation Answ No the best good that the best can doe is no cause of their saluation Gal. 2.16 Ephes 2.8 9. Tit. 3.5 Reason For life eternall is the free gift of God Rom. 6. last and if it be of Grace it is not of work Rom. 11.6 Eph. 2.6 7 8. 2. Suppose wee did all that God requires yet we merit not sith all is but our duty Luk. 17.10 yea Adam if hee had continued in his integrity and full performance of the whole Law of God yet had he not thereby merited Heauen it being but his duty so to doe then much lesse we whose righteousnesse is as a filthy clout Esay 64.6 3. All our workes are imperfect and so cannot merit for if wee our selues can finde many imperfections in the best of them God can finde much more Iob 9.15 30 31. Yet is life eternall attributed to our workes as they are signes and euidences of the soundnesse and truth of our Faith in Christ by whom we obtaine the same And secondly there is a twofold reward the one of debt the other of fauour called the reward of inheritance Vse The vse of this point is to teach vs rightly to distinguish of workes and to know their right end that we be neither arrogant and conceited nor yet prophane and negligent of them Quest 2. Whether euill workes be properly causes of condemnation Answ Yea as meriting and deseruing it properly for damnation is the wages of sinne Obiect But how can that be seeing the punishment is greater then the sinne the punishment infinite and the sinne but finite Answ The punishment is not greater then the offence for the offence must be weighed according to the greatnesse of the person offended now this is God who is infinite and accordingly his wrath infinite Sinne therefore is infinite in measure though not in time but the punishment is infinite not in measure but in continuance For the Creature is not able to beare the whole wrath of God at once as Christ did and therefore it lyeth vnder the burden thereof eternally What then is the difference betweene good and euill workes Answ Sinne is perfectly and fully euill but the good workes we doe are not perfectly good vnlesse they were done euery way according to all things commanded and so were fully answerable to the Law of God which we cannot doe In the last place consider wee some few instructions that arise from the manner of laying downe these words 1. They that haue done good Doct. Not the abstaining from euill but the doing of good is that which causeth the resurrection vnto life In Mat. 25. are three arguments to proue this point first that of the fiue foolish Virgins that wanted oyle Vers 3. Secondly that of the vnfaithfull seruant who was punished not because he had purloyned or stole any thing but for not imploying of his Talent Vers 25 c. 3. The tenor of the sentence which is pronounced according to workes done or omitted Vers 35. c. Psalm 34.14 1. Pet. 3.10 For herein doth the Image of God consist that wee bee renewed in our mindes and that we put on the new man as well as put off the old Vse It serues for reproofe of the greater sort of men who thinke it sufficient if they be not thus and thus though in the meane time as touching workes of Faith Piety and Charity they haue none 2. They that haue done good And Doct. The good they
greaâ— quicknesse doth likewise giue them great aduantage 4 Being spirits they are not â—ubiect to fainting wearisomenâ—sse and dâ—cay but aâ—â—er many hundred tâ—ousands of exployes done they arâ— stilâ— ready for more Whence it coÌ„meth that they gâ—t so great expâ—rience and doâ— assault continually without intermission Notwithstanding these disaduantages on our part we haue comfort in the Lord the Spirit of spirits who is with vs to dâ—fend vs who hath giuen his Spirit to open our eyes thâ—t we may see the sleights of the diuell to strengthen vs that we faint not to be That strong man to keepe him from taking possession of vs. 3 Vse It shewes that we must fight against him not with earthly weapons but with the spirituall armour of God here prescribed So much of their nature 3 They are described by their quality and condition Wickednesse Doct. They are foule wicked and vncleane spirits so is the diuell called by a kinde of propriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That wicked one and that in these respects 1 Because they are the authours and beginning of sinne Ioh. 8.44 2 Because of their nature which is wholy impure not one jot of goodnesse in it 3 In regard of their will because they delight and ioy in wickednesse and haue no thinking to repent vnlesse it be not to haue done more than they did 4 In regard of the continuall practice of sinne in themselues and folliciting of others alwaies vnto euill Vse 1 For tryall whether the spirit of Satan be in vs or no for if wee giue our selues ouer to sinne wee are guidâ—d by the spirit of the diuell 2 It ought to be a strong motâ—ue vnâ—o vs to hate all impiety becauâ—e herein weare like vnto the diuell Now note wee how aâ—l aâ—e set downe in the pluraâ—l number Prinâ—ipalities Poweâ—s worldâ—y gouernours spiriâ—uall wiâ—kâ—dnesses to shew that they arâ— not a few but many who are our enâ—mies Vers 13. For this cause tâ—kâ— vnto you the wholâ— aâ—mour of God that â—ee may be able tâ— resist in the euill day and hauing finished all things to stanâ— fâ—â—sâ— FRom the former consideration of the greatnesse and terriblenesse of our enemies the Apostle takes occasion againe to stir vs vp to the grâ—ater watchfulnesse and courage in withstanding these our enemies For this cause that is in regard wee haue so great enâ—mies so malicious powerfull and strong whereforâ— he repeats againe the direction before laid downe vers 11. The words then containe two points 1 A direction 2 Motiues In the direction obserue 1 The meanes that are to be vsed 2 How they are to be vsed The meanes aâ—e expressed in these words the whole â—rmoâ—r of God of which hath been spoken before vers 11. Oâ—ely consider some reasonâ— why this is againe 〈◊〉 they are â— especially 1 The Apostle heereby shewâ—s that he had deliuerâ—d this direction with good aduiâ—â— not rashly and suddenlâ— and therefore hee is told againâ— and againe to say it as Gal. 1.9 2 Thaâ— as it is a truth in it selfe so it is behoofefull for vs and â—specially to be regarded oâ— vs as Psal 24.7.9 3 Because tâ—e Apostle will knâ—w that wee are very backward to performe this duty and therefore hee vrgeth it againe Vâ—e 1 â—or Ministâ—rs to vrge and presse vpon theiâ— people their dutiâ—s againe and againe 2 To râ—prooue people thâ—t haue itching â—ares and cannot endure repetitions but stiâ—l long after new points Further from this repetiâ—ion we may obsâ—rue both the necessity and sufficiency of thâ—se mâ—anes prâ—scribed in that they and tâ—ey onely ar◠〈◊〉 downâ— bâ—fore and againe repeatâ—â— aftâ—r the descrâ—pâ—ion oâ— our enemies verse 12. Which should mooue vs to take good hâ—â—d vnâ—o them 2 The manner of vsing the meanes is set downe in another phrase then before Take vnto you but ver 11. Pâ—t on The doctrine hence arising is this That Doct. The graces whereby wee are defended are not from our selues but from another 1 Cor. 4.7 Iam. 1.17 Nature giues vnto brute beasts wherewith to dâ—fend themseluâ—s so â—ooâ—e as they arâ— brought foorth and so they grow vp needing no othâ—r but it is not so with maâ— we are borne naked and without all defence for our bodies needing apparell and wâ—apons to defend vs So are we likewâ—se in â—espect of our soules vtterly voyd of aâ—l grâ—ce power aâ—d ability to keepe our selues from the assauâ—â—s oâ— our enemies see Ezek. 16.4 c. Wherefore we aâ—e to get vnto vs this spirituall aâ—mour So much for thâ— dâ—â—ection The motiuâ—s are taken from the end which is sâ—t down in two dâ—grees 1 â—hat in the fight wâ— may be able to râ—sâ—st 2 â—hat after â—he â—ighâ— we may stand fast In the first noâ—e 1 thâ—â—enefit 2 the 〈◊〉 3 the time 1 The beâ—â—fit in thâ—se words that yâ—e may be able Whence is câ—nfâ—rmâ—d the doâ—â—rine before â—eliuâ—râ—d that whoso haâ—h thiâ— armour may in thâ—â—â—ght 〈◊〉 thereof be 〈…〉 of viâ—torâ— 2 The duty is in thiâ— word 〈…〉 or stand against our enemies A wâ—â—d of 〈…〉 of defiâ—nce Whence Doct. 1 The Armour that is giuen vs of God is giuen vs to dâ—fie our Enemie boldly and to combate with him Iam. 4.7 1 â—et 5.9 Vse To teach vs that we who profâ—sse our selues soldiâ—rs oâ— Christ and haue taken vnâ—o vs this armour must knowe that wee are not câ—lled to imbrace â—his Word and liue idly at â—ase but to fight Doct. 2 Seeing that we are bidden take this armour and so resist we learn That without this armour it is in vaine to resist we shall rush like horses vpon the pikes we fight like nakâ—d men against men armed Vse As before weâ— were taught to resist so here we are shewed how to resist not foolishly trusting in our owne strength but armed with the power of God Doct. 3 That wee giue no place to the diuell for such is his suttlety and cruelty that hee knowes how to take euery aduantage and being once entered like a fierce lion will deuoure vs. Vse It reproues the folly of those that will yeeld a little and hope well enough to recouer themselues but sinne growes by degrees and the diuell gets great aduantage by perswading vs to yeeld a little and if wee sinne a little and so lose our ground wee shall finde it a harder matter to recouer it being lost then to haue kept it at the first 3 The Time is noted in these words In the euill day not euill in it selfe but in regard of those occurrences that fall out vpon that day Some take this to bee meant of the whole course of our life others too strictly for the houre of our death I rather take it in a middle sence for a certaine time or day namely the day of tryall and temptation wherein we are assaulted by the diuell who would bring vs to the euill of sinne and of punishment â—nd therefore it is called euill Doct. Hence wee learne in generall that there is an
to his offiâ—e vnto which he was appointed to be a witnesse-bearer Ioh. 1.6 7. Luk. 1.15 76. Obiect Act. 10.43 it is said all the Prophets were witnesses of Christ and the Apostles Act. 1.8 22. 3.5 10.39 41. how then was this proper to Iohn Answ In generall it is a common duty to all Ministers but Iohn was a more speciall witnesse for that he first pointed out Christ and declared him before he was knowne going immediately before him as a Herald before a King as the Day-star befoâ—e the Sunne 2. The obiect is in these words to the truth Vers 35. He was a burning and a shining candle and yee would for a season haue reioyced in his light IN this Verse is set downe the commendation of the witnes-bearer which Christ addeth because hee would not insist vpon the testimony of Iohn and lay the whole proofe vpon it Now lest he should seeme to make light of Iohn as one whose testimonie was nor so greatly to be regarded he doth therefore here giue this high commendation of him Whence wee see that Christ as he doth maintaine his owne honour so doth he not disparage the honour of Iohn but together with his maintaineth his authority Contrary to the practice of many who enuie the credit of others c. Now Iohn is commended 1. From the condition of his office He was a candle and therefore not hauing light from himselfe but from another shewing that Ministers are no other then ordinary men vnlesse they be illightned from God And this teacheth people how to esteeme aright of Ministers and yet not to despise them seeing that a candle is necessary in the night 2. From his properties first of burning noting his inward zeale to the glory of God and saluation of his people Secondly of shining by his faithfull preaching and godly life A patterâ—e for all Ministers 3. From the effect of his ministery the people reioyced though the wicked and hypocrites but for a season Here note first the action they reioyced which is spoken not so much in commendation of them as to shew the efficacy of the ministery of Gods Word that it workes euen vpon the obstinate 2. The Obiect They reioyced in the light To shew that if Ministers will haue the people to affect them and to reioyce in their Ministery they must shew forth the light of the Word and the euidence of the Gospell in their Ministery And so no maruell though many are not regarded who be as candles either not lighted or else put vnder a bushell Now to shew that this reioycing is spoken more to shew the powerfull effect of the ministery of the Word then in commendation of them hee addes a limitation that this their ioy was but for a season as is the ioy of all hypocrites and wicked men Iob. 20.5 see Mat. 13.19 20. They reioyced in Iohn for by-respects in hope that he would haue brought them liberty and deliuered them from the Romanes and the like but when Iohn did plainely vnmaske their hypocrisie and discouer their sinnes their ioy was nipt in the head and withered Which hath been the practise of people from all time first for a while greatly to admire a Minister but when hee tells them of their sinnes and presseth their duties vpon them Oh then he is too hard and too seuere c. and so they forsake him Vers 36. But I haue greater witnesse then the witnesse of Iohn for the workes which the Father hath giuen me to finish the same workes that I doe beare witnesse of me that the Father sent me THis Verse containes the second testimony that Christ doth alleadge to prooue his equality with the Father namely the testimony of his workes In setting downe wheâ—eof first he layes downe a commendation of it Secondly hee declares the nature and kind of it 1. The commendation is taken from a comparison of vnequalls in that he saith But I haue greater witnes then c. we are to see wherein consiâ—teth the inequality of this witnes and the rest that follow for this is a transition and of that former witneâ— of Iohn It consisteth not in the truth of the witnesses for all testifie the same things but the inequality is in regard first of the persons bearing witnes that were greater then Iohn Secondly of the testimonies themselues that were more cleare and euident then the testimony of Iohn For though Iohn being a man inspired could not erre yet the people did not or would not so clearely see the truth of his testimonie But these testimonies are both manifest and euident in themselues as also to the apprehension of the people Hence note that Doctr. In the confirmation of one and the same truth there may bee testimonies some greater some lesser then other Because a testimonie hath his credit from the dignity and credit of the witnes-bearer 2. The witnes it selfe is taken from his workes Christs workes were diuine workes Therefore they witnes that he was God The Doctrine then in generall of this verse is this Christs workes were a sure euidence of his diuine power and that hee was God as Ioh. 10.25 and 15.24 Ioh. 3.2 and 1.48.49 and 4.19 For man cannot doe the workes of God Obiect But did not the Prophets doe miracles and diuine workes and also the Apostles Ans Yea. But the difference betweene their works and the workes of Christ standeth in foure points first in the workes themselues Christ made choice of such workes as for the kind neuer any did before as to raise one dead foure dayes and stinking To giue sight to the blind Ioh. 9.32 and the like Secondly for the number neuer any did so many as Christ did for he healed all that were brought c. Thirdly Christ still as he cured the body so he cured the soule 2. The Prophets and Apostles were restrained and could not doe miracles when they pleased but when God permitted them As appeareth in the example of Elisha 2. King 4.27 But Christ did worke how and when it pleased him 3. The workes which the Prophets and Apostles did they did neither by their owne power and authority nor in their owne name Act. 3.12 But Christ did his works both by the one and in the other 4. The miracles which the Prophets and Apostles did were to shew that they were sent of God and were his seruants and messengers But there was a higher scope of Christs miracles that they aimed at namely to shew that he was the Sonne of God We see then how strong an argument this is and how well this witnesse of his workes is brought for confirmation of his Godhead Vse is first that we reade not the miracles of Christ as matters only of History but to take them as props for the strengthening of our faith in Christ whom they shew to be God and so an al-sufficient mediator 2. To applie this to our adoption that we shew our selues to be the Sonnes of God by being
with the Papists a leaden rule but to trie the consequences drawne from thence and to labour that on this foundation we build Gold not Stubble Hay and Straw So much for the Opposition Wee are now come to Christ his Apologie where before wee handle the Defence wee haue to consider how Christ knew of this their Cauilling Luke saith he knew their thoughts Matthew that he saw them which is more then knowing for that he might haue done by some outward signe Marke that immediately as soone as they began to thinke Iesus perceiued in his Spirit Doct. Christ knowes the very secrets of mens hearts bee they enemies or friends as of his Disâ—iples Luke 9.47 The Reason is here added by Marke hee perceiued their thoughts in his Spirit by his Diuine Power and Godhead 1. King 8.39 Act. 1.24 And herein is the difference betweene Christ and the Prophets who knew many times the thoughts of men but it was by reuelation and inspiration 2. King 4.27 This was another euidence against the Scribes and Pharises to conuince them that the thoughts of their hearts should thus be knowne to Christ no man telling him of them Vse First for instruction to haue a speciall regard of our hearts when we come before Christ Secondly for Consolation in regard of enemies that whatsoeuer they imagine against the Church shall not hurt vs seeing Christ knoweth all their deuices and will preuent them 2. King 6.12 Secondly in regard of our selues that though men ouerlooke vs and regard not that seruice which wee performe to God yea nickename vs for it yet Christ which knoweth the heart willl reward vs. See Matth. 6.6 In the Apologie is first a reproofe Christ reprooues them Why reason ye these euill things in your hearts So that malicious slanderers are to haue their faults plainely reproued Psal 50.21 Secondly the Defence it selfe where first note in generall in as much as Christ stands to that he hath deliuered it being a truth and denies it not though his enemies had raised a slander vpon it that Truth is not to be denied for the cauilling of men and their opposition against it Gal. 2.5 wherein Peter halted verse 11.12 Because Gods Truth is more pretious then Pearles and no part of it is to be lost Secondly In shrinking from the truth we feare man more then God Thirdly wee giue aduantage to the aduersarie and make him bold and also we discourage the weake brethren Secondly In particular we see that the Pharises and Scribes opposed against him that he had taken too much vpon him namely a propertie of God to forgiue sinnes Christ denieth not that hee had taken this vnto him but saith hee tooke no more vpon him then hee had right and authoritie to doe namely to forgiue sinnes in his owne Name and that he hath this authoritie in a thing inuisible hee proueth by a visible effect of his Diuine Power The Pharises reasoned thus He that is man and not God cannot forgiue sinnes Christ is man and not God therefore Christ cannot forgiue sinnes Christ to the contrary proueth that he is God and not man only in that by his bare Word hee could cure a man desperately sicke wherefore being God hee tooke vpon him no more then lawfully he might The Argument standeth thus Hee that hath an absolute power ouer diseases he hath authoritie to forgiue sinnes But I saith Christ haue an absolute command ouer diseases therefore I haue authoritie to forgiue sinnnes The Proposition is laid downe verse 9. where both these effects viz. forgiuenesse of sinnes and curing of a bodily disease are compared together and shewed to be of like hardnesse and easinesse that it is of like power and authoritie to doe the one as the other wherefore if they could not deny this outward visible effect to be wrought by a Diuine Power neither could they doubt of the other though inuisible And for a further strengthning of the argument it is laid downe Interrogatiuely Christ referring it euen to his aduersaries to be Iudges whether it were not so or no. Obiect But here a question will be mooued whether the curing of a bodily disease and the forgiuenesse of sinnes bee equall one as hard and as easie as the other for as much as it seemeth that sinnes of the soule are more hardly cured then diseases of the body Answ First these are compared not one with another but in regard of humane power because both are aboue humane straine and neither can be done without diuine power Secondly Being compared with the Power of God they are both alike for in respect thereof there is no difference of easinesse or hardnesse 1. Sam. 14.6 2. Chron. 14.11 Thirdly this is said in regard of their earthly conceit and dull vnderstanding For that a man but now so desperately sicke should on a sudden be perfectly cured this in their conceite seemed the greater worke Fourthly Sicknesse is a fruite of sinne and he that can remooue the effect can as easily remooue the cause To say that is so powerfully and effectually to say that the thing shall be done Doctr. Outward visible things obiected to our sences are great meanes to helpe our vnderstanding in conceiuing of things inuisible and to strengthen our Faith in beleeuing of them Rom. 1.28 Psal 19.1 For this end did Christ worke all his miracles that in them we might see him to bee an Almâ—ghtie Sauiour to cure all the diseases of our soules to loose all the workes of the Diuell and to saue vs from death and him that had the power thereof This collection is plainely expressed by Matthâ—w chap. 8.17 For earthly we are and best vnderstand earthly things by comparing whereof with spirituall things wee come by little and little to vnderstand them Ioh. 3.12 and for this cause did God in former times giue signes vnto his people his Seruants and Prophets as to Moses Gedeon c. Vse Is for vs to helpe our selues by these outward meanes Doe we doubt of Gods Prouidence to consider the making and preseruation of all things of the Resurrection that which the Apostle saith 2. Cor. 15.36 of the manner how wee are fed by Christ and how our sinnes are washed away by his blood to consider those things which are set forth vnto vs in the Sacrament c. Next followes the Application of this argument which is laid downe by Inuersion The assumption viz. But I haue an absolute command ouer diseases is laid downe vers 11. by an euident proofe of a deede done The conclusion is vers 10. by an infallible inference from the rest viz. That ye might know that the Sonne of Man hath Power to forgiue sinnes on Earth We will handle them in order as the Holy Ghost hath set them downe In them we may obserue the manner of curing this man and first the end why Secondly The meanes how hee was cured viz. the imperiall charge and command of Christ The end was that they might know hee
seeme to confirme that opinion as first out of chapter 3.22 Least man should put forth his hands c. Wee answere that it is taken Ironically to lay forth mans conceit plainely 2. Why then man should be driuen out of Paradise Aansw First because that he might the better know that he was indeed depriued of life being now thrust from the signe Secondly to shew that he was not worthie of the thing signified viz. life because he was vnworthie of the signe Thirdly to shew that the signe doth not belong to them who haue no right and title to the thing signified For now Adam had lost lâ—fe eternall whereof this was a signe Then the safest resolution is that this Tree was called the Tree of life because it was ordained of God a signe and pledge of life eternall so long as man remained obedient So that other tree was a signe and seale of that woâ—full knowledge that man should haue if hee did transgresse not that this tree could infuse any knowledge Now this did seale vp eternall life in two respects 1. In assuring him that he was now immortall by his creation and that he should continue therein 2. In a representation of Christ who is life Col. 3.4 Prou. 5. 8. Ioh. 1.4 For man in his innocent estate should haue had neede of Christ though not to be incarnate yet as hee is the wisedome of the Father and the power of God by whom all things were created So this was to shew that this life came not from himselfe but from Christ Gen. 7.23 And euery liuing substance was destroyed which was vpon the face of the ground both man and cattell and the creeping things and the foule of the Heauen and they were destroyed from the Earth and Noah onely remained aliue and they that were with him in the Arke THese words layes downe the euent of that great deluge and containes in them two points First that the World and other creatures were destroyed Secondly that Noah and the rest of his family were preserued They are a ground of that third Sacrament before mentioned In handling of which we will consider three points 1. That this is a Sacrament which is apparent by that application which Saint Peter mâ—kes of 1. Pet. 3.21 where he maketh Baptisme and the flood alike figures representing one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a resemblance of a thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a like resemblance of the same thing sometime For we are not to vnderstand this as a subordinate Sacrament or as a Figure of Baptisme for then it followes First that a Sacrament may be a signe of a Sacrament Secondly that something should bee represented to Noah which he knew not of for Baptisme was instituted long after 2. What kinde of Sacrament this was It is first the first Sacrament which we reade recorded in Scripture giuen to the Church after the fall of man Sacrifices there were as wee reade of Abell and Cain which were also in a manner as Sacraments because both represented Christ and God by that meanes did vphold their faith in expectation of him But now the Church hauing a long time waited for the accomplishment of the promises and accounting them to bee now the further of that they might say as it is 1. Pet. 3 4. It stood in more need to be supported in faith and hope and so God ordained first extraordinarie Sacraments and then ordinary to continue till Christs comming 2. This was an extraordinary Sacrament such as were those that were either done but once or did continue but a short time as the Red Sea Manna c. Now it was extraordinary in two respects First because it was wrought by a miraculous power of God Secondly because it was wrought vpon an extraordinary occasion yet neuerthelesse though for the Act it was but once for the vse it is continuall to the Church of God 3. In what respect it is said to be a Sacrament and these are First in generall because it represents vnto and assures the Church of God of their deliuerance from the wrath of God by which all the world besides perished Secondly particularly First because it did prefigure the killing of the old man and quickening of the new and preseruation of it vnto life eternall In that the wicked World perished and righteous Noah was preserued aliue the which thing is ascribed to Baptisme Rom. 6. initio Secondly because that as safetie was brought to Noah by meanes of the Arke so saluation is not to be had but only by Christ Act. 4.12 3. Because as the Arke could not saue Noah vnlesse hee were in it so likewise must wee bee in and of the Church whereof the Arke was a figure it representing Christ not as a particular person but as a mysticall body ioyned with his Church Other resemblances their might be made as First that in the Arke were few so they are but few that ioyâ—e themselues to the Church and repose confidence in Christ Secondly that as of those that were in the Arke one was a cursed Cham. So in the Church there are many Hypocrites but those before alleaged are the maine and principall points The instructions that arise out of this place are First in generall to shew vnto vs that this Hystory is analogicall it hath not only an hystoricall but also a mysticall and spirituall sense Neither yet will it follow that one place may haue two senses for these are but two parts of one entire and full sense Quest But how may a man know when their is a mystery besides the hystory Answ This we may know First by a diligent obseruation of the circumstances As the Apostle doth prooue by circumstances Heb. 4.7 that what the Prophet Dauid speaketh Psal 95.7 must be vnderstood of the spirituall rest So Act. 2.29 Peter prooues Dauids speech to be meant of Christ Secondly by comparing one place with another the Old Testament with the New as that of the Red Sea By 1. Cor. 10. That in Exod. 12.46 with Ioh. 19.36 thence we must learne diligently to marke the Scriptures to obserue the circumstances but especially those applications that the Holy Ghost maketh because this is the surest way 2. That God doth performe a double benefit to his children by temporall preseruation First safety from temporall danger Secondly assurance of deliuerance and redemption from sinne which as it shewes the tender care of God ouer vs so it teacheth in all temporall preseruations to haue an eye to him in regard of our soules for if God be mercifull to preserue our bodies how much more our soules and though all temporall deliuerances are not Seales and Sacraments of this yet this vse may we well make of them But withall as Noah did so must we 1. Beleeue Gods promises and apply them to our selues 2. And also yeeld our selues to the direction of his Word in regard of the meanes to accomplish the same which is a maine and principall
glorious 〈…〉 wiâ—h Christ 1 Ioh. 3.1 2. 〈…〉 This then must vpâ—old vs against all the scoffes and reproaches of the world against our owne wants and infirmities that wee be not daunted by them for Christ suffereth vs to bee tryed by these 1 That wee may see our owne vnworthinesse 2 To make vs the more thankfull for the more vnworthy wee are of a thing the more thankfull we bee for it As Abigail was of Dauids offer 1 Sam. 25. and was Ester a poore captiue more thankful for her aduancement then Vashti which is reportâ—d to haue beene Cyrus daughter 2 This is a ground of great comfort vnto vs in that we arâ— ruled by so wise glorious and powerfull a gouernor who wil and can deliuer vs from all danger c. which thing wee must consider when we are assaulted by the tâ—mpâ—ation of the deuiâ—l and world For Christ hath a feeling of all our wrongs and iniuries euen as the head hath of all the hurts of the body and for this reason hee said vnto Saul Saul Saul why persecutest thou mee 3 This shewes that this vnion of Christ with vs is as neere as possible can be But of this more vers 30. 2 Doct. This further shewes the regiment of Christ ouer his Church of what it is That it is no Tyrannical but such as is for our good hee hauing alwaies a sence and fellow-feeling of our infirmities and wants The world hee ruleth as a Iudge with a scepter of iron Psal 2.9 110.1 c. But the Saints he gouerneth gently and mildely as a father not crushing them vnder his feete but exalting them Ioh. 14.3 3 Doct. Hence wee see from whence wee haue all graces namely from Christ as the body hath all sence and life and motion from the head For this cause is Christ not onely a liuing soule but a quickning spirit because he giueth life vnto vs 1 Cor. 15.45 Hence it is that he is called a Vine Ioh. 15.1 2. and that wee liue in him Gal. 2.20 This must make vs depend vpon Christ to haue recoâ—rsâ— vnto him for all good things Also this serues to strengthen our faith concerning our ful deliuerance not onely from temporall euill but from death and him that hath the powâ—r of it Heb. 2.14 For if the head be aboue water there is no feare of drowning and therefore if Christ our head be safe if he be risen deliuered from the power of dâ—ath we must be safe if we perish he must perish too bâ—cause of this vnion And this may make vs bold to triumph against all our enemies Further obserue who they bee that are vnited to Christ They are the Church viz. all the Elect of God who are called sanctified whether militant on earth or triumphant in heauen Wee may also comprehend among them those that are not yet borne if we respect that that shall bee but not properly Doct. The gifts of Gods Spirit are proper to the Elect being called and sanctified 1 Thes 1.3 4. 1 Pet. 1.4 The most precious promises are giuen to them Rom. 11 29. Which refutes the opinion of those that say that iustifying faith and some sauing may bee in the wicked and reprobate aswell as in the Elect and that there is no difference but in the continuance 2 It teacheth the more highly to prize the proper graces for those things that but a few haue are wont to bee much esteemed Yet other and they will make so great account of common gifts 3 This serues for triall to know whether wee bee in the Church or no and so whether Christ bee our head Doe wee feele in vs spirituall life and motion namely the graces of Gods Spirit dwelling in our hearts It is a signe wee are vnited to our head Christ but if we bee still dead in our sinnes dull in our vnderstanding c. wee may iustly feare that wee are not in Christ 2 If there be a mutation and change in our nature if our conuersation bee heauenly and wee partakers of the diuinâ— quality it is a token we are grafted into the true Oliue tree which as they report contrary to other stockes changeth 〈…〉 into it owne Doct. Out 〈…〉 no saluation Which is to be vnderstood of 〈…〉 Church that they who are not of the numbâ—r 〈…〉 who are vnited to Christ can looke for no saluation â—nd not of particular Churches as to say that because he is not of this or that congregation therefore hee cannot bee saued though in the meane while it be a dangerous thing to separate himselfe from a particular Church where he sees the plaine notâ—s of a true Church Here are discouered two errors 1 Of the Papists that exclude all from saluation that are not of the Romish Church 2 Of the Separatists that doe wilfully abstaine from all particular Churches Further this shewes that this title of Head is proper to Christ alone as 1 who hath it alotted to him of God Ephes 1.22 2 who is most eminent high and powerfull 3 who only hath receiued the spirit aboue measure Then it is a presumptuous dealing of the Papists who make the Pope to be the head of the Church Their distinction of Imperiall and ministeriall head is but new found for heretofore they vsed to say that Christ took Saint Peter into the fellowship of the indiuisible vnity so making them both one And as false it is as neuer hauing ground in the Scripture but is a mâ—ere inuention of their owne braines for they say Christ is the Imperiall head that is he quickens giues grace The Pope is the ministeriall that is he gouerns which is to separate those offices that are coÌ„ioined in Christ secondly how doth the Pope gouern is it by maintaining the peace of the Church c No but by making lawes binde to mens consciences and the like Sauiour of his body Consider heere 1 The kindâ— of the benefit 2 The pâ—rson that bestowes it 3 The obiect of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sauiour A word in Greeke which those that are Grecians say cannot bee fully expressed in Latin signifying as much as a most absolute deliuerer from all danger and all euill whatsoeuer Mat. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is hâ—e alone of and by himselfe Act. 4.11 a body all the Elect implying two conclusions 1 That all that are giuen to him of God are saued hee saues not a legge or an arme only but euery part of the body b 2 That none but those that are giuen to him are saued by him c Vse is 1 To amplify the benefit of the head-ship of Christ in whom we haue true rest and securâ—ty so that wee may trust perfectly to the grace that is brought vnto vs. 2 It is for our comfort ioy and to stir vs vp to praise God as the Virgin Mary and old Simeon did and for this cause the Angell said that it was gladsome tidings that a Sauiour was borne vnto the
instruments wicked men are and so not to bite the stone that is cast but to haue an eye to him that throweth it Further from the opposition of these two parts Not against flesh c. but c. ariseth this instruction Doct. That they who are quailed and daunted by flesh and blood will neuer be able to stand out against Principalities and powers Which is to be noted against the cowardlinesse of men that are mooued with euery temptation For the feare of men Wee see that Iâ—b being not moued with those losses that hee sustained at the hands of men did also valiantly stand out against the malice of Satan 2 Affirmatiuely but against c. In the exposition of which words there is some difficulty Principalities Property it is the Office of a Prince or the honour of a Prince In briefe it signifieth a gouernment and bâ—ing appâ—ied to a Priâ—ce it addes a gâ—eat emphasis to it So tâ—at Principaâ—ities is as much as those that haue a gouernmâ—nt Poweâ—s Some vndâ—rstâ—nd for an inferiour kinde of power as Titus 3.1 1 Tim. 2.2 1 Peâ— 2.14 attributing principalities to the highest and chiâ—fâ—st as vnto thâ— King and Powers vnto inferâ—oâ—â— Magistrates vndeâ— him From which distinâ—tion of 〈◊〉 woâ—ds some doe make degrees of diueâ—s but though I wiâ—l not deny but that there is an order of 〈◊〉 as Math. 9.34 and 25.41 which they make amâ—â—g the◠〈◊〉 â—or the better performance of their â—spandâ— pâ—ots aâ—d so take vnto thâ—mselues offices not that theâ— haue any assigned of God yet in this place is meant no such mâ—tter for heâ—re is no comparison made betweene the diuels what power one hath ouer another but betweene them and vs what power and gouernment they haue ouer vs So that Powers here signifieth an ability and power which they haue to execute their gouernment Worldly gouernours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This amplifies thâ— former concerning their gouernment and also limiteth it shewing that they haue an absolute gouernment but are onely worldly gouâ—rnours that is ouer the men of this world but yet lest wee should thinke that all men are vnder this gouernment it is addâ—d Of the darkenesse of this world â—hat is of thâ— ignorant and wicked of the world who are called darkneâ—s e who being blind see not the danger whereinto they implunge themselues by subiecting themselues to the diuell This also sheâ—es the cause how they come to be the diuels subiects because they are wicked and rebell against God Spirituall wickednesses Heere they are set forth 1 By their nature they are spirituall things and haue the properties of spirits as to moue from one place to another in a moment without resistance c. 2 Their quality they are most monstrous vile malicious wicked spirits and therefore called spiritualls of wickâ—dnesse in the Originall Whiâ—h are in high places The word in the Originaâ—l is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies Heauenly and iâ— traâ—slated chap. 1. verse 3. Heauenly tâ—ings not Placâ— But if we vnderstand it of placâ—s then it shewes whâ—re the diuels haue thâ—â— abâ—ade namely in the lowest heauen in the ayre If wee take it for Things then it shewes the cause of our combate that it is not for eâ—rthlâ— maâ—ters that they câ—ntend but for heauenly and spirituaâ—l things such as concerne the saluation of our souâ—es The words then area description of the terrour of our spirituall enemies described 1 By their Dominion Prinâ—ipaliâ—ies Gouernoâ—rs which is amplifiâ—d 1 by that Power that they haue to execute thâ—ir gouernment Power 2 By the parties that are gouerned The darknâ—sse of this world 1 Doct. Our spirituall enemies are such as haue a rule dominion and command A point cleare chap. 2. verse 2.2 Cor. 4.4 Quest But how comes he to haue this power whether is it of God or no for it seemes so to be Rom. 13.1 Anâ—â— That generall ground is there restrained to the gouâ—rnmâ—nts vnto all lawfull gouernments ordained by God But aâ— for the diuell he could indeed haue no power buâ— by Gods permission and although that God doe suffer him yet hath he no right and title vnto this dâ—gnity The reason then is 1 In regard of himselfe because hee doth tyraâ—nicalâ—y vsurpe this power like as doth the Pope his chiefe instrument 2 Tâ—es 2.4 Deut. 18 7. See Math. 4.9 Luke 4.6 2 In regard of his vassals that slauishly yâ—â—ld vnto him and voluntarily giue vnto him this power â—o making him their Prince Hoâ— 8.4 Now the deuill is so ambitious that if any thing be gâ—uen he will take it and giue an inch he will take an ell Vâ—e 1 To teach vs to take heede how wee yeeld to the deuill or giue him one joâ—e for where he can get an entrance there will hee set his throne if wee giue him sway a little hâ—e will bee the whole prince and ruler 2 To stirre vs vp to subiect our selues to our Lord Christ and to carry our selues to him as to our Lord and King for then will hee defend and mainâ—aine vs and as Kings doe not suffer others to beare ruâ—e ouer his owne subiects otherwise if wee refuse to haue him raigne ouer vs it is just for him to giue vs ouer to these cruell and tyrannicall Lords 2 Doct. As they haue a dominion so they haue power to execute the same and to keepe their vassals vnder them chap. 2. ver 2. The point is manifest therefore to handle this their Power more particularly let vs consider 1 The Ground of it It hath pleased God thus to arme them with power 1 In his iust iudgement for the punishment of the wicked 2 For the tryall of his children 3 For the manifestation of his power in the assisting of them 4 That the excellency of his graces wherewith hee armeth his children might be seene that they are armour of proofe to defend them 2 The Extent of it how farre this power reacheth To this in generall may bee answerd That hâ— is able to doe whatâ—oeuer is within the compassâ— of nature vnder heauen that may bee done by naturall meanes Hee hath no power vpon the heauens as to alter their motion c. But vnder the Moone hee hath power as 1 in the Aire toâ—nish it together with great violence to cause windes and tempests as when Iobs house was oâ—erthrowne Iob 1. â— In the water to raise vp tempests likewise for the drowning of ships and men to make breaches c. 3 In the earth to turne things topâ—â—e-turuâ—e houses trees c. 4 On liuing creatures to destroy them c. as the Swine Mat. 8. 5 On men to take their bodies and hurry thâ—m vp and downe from place to place as hee did Christs body to smite it with diseases to enter into it and take possession of it to trouble the conscience to stirre vp tâ—e humors of lust choler c. Quâ—stion But is not his power diminished by his fall Is he as powerfull as the good
Angels Answer No for we see that when there hath beene opposition betweene the good and the euill angels the euill haue still beene foiled as Dan. 10. Reu. 12. So that if comparison be made between them and the good Angels their power is somewhat abated but if comparison be made betweene them and other creatures their power still remaines so great that wee cannot see wherein it is any whit lessened And therefore wee are not to bee secure as if his power were so weakned that hee could not hurt vs since his fall but to be stirred vp to watchfulnesse and to bee strengthened in faith seeing God hath giuen vs the good Angels to protect and defend vs. 3 The restraint of their power In which we are to consider 1 what they cannot doe Quest Whether can they goe beyond nature or against it Answ They cannot because they are creatures and must bee subiected vnto the order set downe by God who is the onely Lord of nature and only can alter it goe aboue and beyond it Examples in 4 points 1 The deuill cannot do that which is simply and properly a miracle as to cause that flaming fire should not burne to raise the dead for these are against and aboue nature And to doe these is a property of God whereby Christ did declare himsâ—lfe to be God and likewise his Apostâ—es to 〈◊〉 by the pâ—wâ—r of God and to 〈…〉 Obâ—â—t The 〈◊〉 wroughâ— miracles as did 〈…〉 12 22. aâ—d 8. ◠〈◊〉 1 〈◊〉 things might bâ—e done by naturall 〈…〉 bring serpâ—nts and â—rogs from 〈…〉 them there 2 〈…〉 were done onâ—ly in shew and 〈…〉 and dâ—luding tâ—â—ir eyes for 1 〈…〉 wâ—re deuoured of Moâ—â—s 〈…〉 that his was a true serpent and 〈…〉 that theâ— made no resistance but 〈…〉 2 For th◠〈…〉 blood How couâ—d it be â—ith all the watâ—r in â—gypt was â—ready turned into blood and thâ—refore iâ— must nâ—eds be â—ome of the water of â—oshen but vpon Goshen came none of the plagues of Egypt 3 Concâ—rneing the â—rogs Those that Moses brought in were gathered on heaps so that they stanke but no such matter is recordâ—d of thâ— other So that the deuill may doâ— wonders which may seeme â—trange to vs because wee know not the cause but not miracles The deuill cannot directly force the will of man to yeeld to his bâ—nt as to make him siâ—ne against his will for forced will is no wilâ— and 〈◊〉 is an action of the will else it is no sinne Hee may by thrâ—atnings and allurements perswade the will but hee cannot force it 3 The diuell cannot simply sâ—arch the heart of man for this the Lord ascribes vnto himsâ—lfe as a property belongâ—ng vnâ—o him onely The diuell can giue a neere gesse at the gâ—nerall disposition of the heart by the actions speeches inclination c. but precisely to knowe what the thought of the heart is hee cannot 4 Hee cannot simply declare things to come This also God takes as a property belonging to himselfe and thâ—reby doth in Scripâ—ure distinguish himselfe from Idoâ—s and false gods and therefore among the heathen he vsed to giue out his answer in doubtfull termes that might bee true two waies and if it fell out otherwise then they interpreted it then they said they mistooke the meaning of the Oracle 2 What they are hindred from doing although they can and would doe it for they doe nothing but by â—ermission and therâ—forâ— we reade in Scripture 1 Pet. 2.4 Iudg 6. Reu. 20.2 That the diuell is chained and tiâ—d vp like a bandog that can goe no further then his linkes will let him So Saâ—an desirâ—d to winnow Peter Luk. 22.31 But hee couâ—d not This doth make greatly for the comfort of the godly So much of their powâ—r 2 The second thing whereby their dominion is amplified is the partiâ—s â—hat are gouerned who are described when it is 〈◊〉 Thâ—y are gouernours of this World of the darknessâ— of this World 1 Doct. This rule and gouernment is onely heere in and ouer this worâ—d Which is an encoâ—ragement to endure all the assaults that are made bâ—cauâ—â— it is bâ—t for a time there will come a timâ— of râ—dâ—mpâ—ion and full freedome from all And 2 it is an encouragâ—meÌ„t against the houre of death Yet all the men in the world are not vassals of the diuell but only the dâ—â—kneâ—â—e oâ— this world Such men as are blinde through ignorance and wicked through corruption within and without 2 Cor. 4.4 1 Ioh. 3.8 Eph. 2.2 2 Doct. The diuels dominion is ouer blinde and sinfull men The former resist him not but doe ignorantly foâ—low him not sâ—â—ing indeed what he is The other thiâ—k his gouâ—rnmeÌ„t is pleasant so beleeue not whatsoâ—uer is spoken of the diuâ—ll The ignorant know not what a blessed coÌ„fortable thing it is to be the Lords subiects The wicked they rebell against him Vse For tryall whether we be vnder the gouernment of the diuell or no which wee are if wee â—oue and lye in darknesse Iohn 3.19 2 For direction how we may come from vnder his power and dominion namely by comming forth from darknesse into light Col. 12.13 Luk. 1.79 Acts 26.18 3 For consolation to such as haue euidence in their owne soules that they are light in the Lord because they are freed from the power of the diuell And let such carry themselues as children of the light So much of their dominion 2 The second thing whereby our spirituall enemies are described is their Nature In that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirituall things Doct. The diuels the enemies of our soules are of a spirituall substance for they still retaine the same substance in which they were created that they might beare the punishment of their sinne in the same nature that they sinned and that they are spirituall substances and beings of themselues appeares also by their power their offices their place their punishment which they endure Which 1 Note against those them to be but qualities and affections rising from vs. A conceit both erroâ—ious and dangerous extenuating the terrour that ought to be had of the diuell and so causing security 2 It greatly aggrauates the cunning of them in these respects 1 Being spirits they are inuisible and cannot be seene by flesh and blood and such likewise are their assaults so that wâ—e fight against them as blinde men against seeing wee cannot tell where and how they strike c. which is a great disaduantage 2 Being spirits they can be in euery placâ— with vs knowing our actions and words and gâ—ssing at our thoughts which is a great aduantage to them as if one enemie should know the counsels of anothâ—r as 2 Kings 6.12 3 Being spirits there is no bodily thing that caâ— hindâ—r them in their enterprizes they can passe ouer and thorow all things And hence is their vnconcâ—iueable swiftnesse in their passage from place to place as swift as lightning or as our eyesight This