faith From Faith proceed all good workes For it is faith in Gods loue which moueth a man to loue God againe and loue to God is it which moueth a man to loue his brother which is made after Gods Image and standeth in Gods roome and steed Now there can be no stronger motiue to stirre vp a man to any duty then loue A louing childe will much more seeke to please his father then a seruile bond-slaue and a louing friend will doe much more kindnesse for a friend then a stranger though he be hired thereunto He that indeed beleeueth that God so loued him as he spared not his onely begotten Sonne but gaue him a price of redemption that in his Sonne God hath vouchsafed to bee reconciled to him to giue him pardon of all his sinnes freedome from hell and damnation and to bestow on him all things pertaining to life and happinesse hee that is thus perswaded of GODS loue to him cannot but haue his hearten arged to doe what may be pleasing and acceptable to God no hope of reward no feare of reuenge can so prouoke a man to all good workes as loue which Faith worketh Besides whatsoeuer is performed without Faith and loue is no whit acceptable to God God accepteth a cup of cold water giuen in Faith and loue infinitly much more then thousands of rammes or ten thousand Riuers of Oyle giuen in way of presumptuous merit or else of slauish feare The obiection therefore of our aduersaries against the Doctrine of Faith is a meere cauill and slander They who take liberty thereby either to commit any euill or to omit any good turne the grace of our God into wantonâ—esse Iude 4. and peruert it to their owne destruction 2. Pet 3. 16. §. 11. Of Faith in generall THus much concerning the Transition The Exhortation followeth wherein we are first to consider the thing simply set downe and to shew what faith is Point 2 Faith in generall is a beleeuing of a thing to be true Our English word Faith seemeth to be taken from the Lattin fides which according to the notation thereof is as much as fiâ—t dictum be it so as is spoken The notation of the Greeke word implyeth as much so also of the â— Hebrew in which language one and the same word signifieth Truth Faith from whence is deriued that common Hebrew word which is vsually vttered at the end of our prayers Amen which signifieth an assent of the mind to that which is spoken as to truth §. 12. Of the kindes of Faith THis assent may be either to the word of the Creâ—â—â— or of the creature The faith of which now we speake hath reference to the Creator and his word and may in generall be defined a beleefe of the truth of God Faith thus taken is either common to al or proper to the elect That common faith is extraordinary or ordinary Extraordinary Faith is a beleefe that some extraordinary and miraculous thing shall fall out This is grounded either vpon some especiall promise or extraordinary reuelation made to the party in whom it is and it is giuen but at some speciall times to some speciall persons on some speciall occasions by it things to come may be foretold or other great workes done It is a gift of the Spirit but one of those which are giuen rather for the good of others then of that party which hath it so as it may bee in a wicked reprobate as in those who shall pleade it at Christs Iudgement Seate but in vaine This is that which commonly is called a Miraculoâ—â— Faith Ordinary Faith is either that which resteth onely in the minde of a man or else draweth the will also The former of these is that Faith whereby an assent is giuen to the truth of Gods word This is commonly called as historicall Faith because thereby credence is yeelded to the History of Gods word that is all things which are written in Gods word are beleeued to be true This may one doe which is not any whit the better affected 〈◊〉 Gods word either to loue God or feare him or trust in him the more for this faith For thus the very Diâ—elâ— are said to beleeue The latter kind of ordinary faith common to all sorts as well reprobate as elect is that faith whereby such an assent of the mind is giuen to the Gospell and to the gracious promises thereof as the heart is affected with them and reioyceth in them for a season This was in Simon Magus who in regard thereof yeelded to be baptized and in those Iewes who were willing for a season to reioyce in Iohns light This is commonly called a temporary Faith because it lasteth not for euer but cleane fadeth away and that for the most part while a man liueth here in this World especially if hee be brought to any triall Christ fitly compareth this faith to corne sowen in stony ground I deny not but that it may continue so long as a man liueth but then with his life it endeth without any fruite as smoake that cleane vanisheth away to nothing in which respect The hope of a wicked man is said to perish when he dieth This faith is also called an hypocriticall faith not because hee that hath it doth onely make an outward flourish in shew purposely to deceiue men for then could not the heart be affected nor the man reioyce therein but because it is not sound but appeareth both to the party himselfe and also to others to be better and sounder then indeed it is for there is a double hypocrisie one whereby men purposely seeke to deceiue others as the Pharises another whereby they deceiue themselues as Paul That former ariseth from vaine-glory couetousnesse and such by respects this latter from ignorance simplicity slothfulnesse carelesnesse security and the like which keepe men from trying that grace which appeareth to bee in â—hem whether it be sound or no. This faith is called hypocriticall in opposition to an attribute proper to true â—auing faith namely vnfained §. 13. Of the titles giuen to true Faith THe faith which is here meant by the Apostle is a farre more precious Faith then any of these it is proper to the Elect and by a propriety called The faith of Gods Elect for none but the Elect haue it and all the Elect haue it at one time or another when once they haue it they neuer vtterly or totally lose it but it continueth with them till it hath brought them to the purchased inheritance euen to the possession fruition of that which they beleeued at which time they shall haue no more need of it It is therefore called sauing Faith because it bringeth vs vnto saluation and iustifying Faith because it is that meanes or instrument which Gods Spirit worketh in vs whereby we apply vnto our selues Christ Iesus
innumerable number and infinite weight of our sinnes from prosperity aduersity or the like if at least it be well vsed Of the well vsing of it we shall afterwards heare §. 16. Of the meaning of the word Take THe next point to be handled is the Action whereunto we are exhorted in this word Take which is the very same that he vsed before verse 13. it is heere vsed in as large a sence both to take vp or to take vnto one and also to take againe and recouer a thing Souldiers let not their Shield lie on the ground but take it vp in their hands hold it our against their enemies mouing it vp and downe euery way where the enemy strikes at them if the enemy continue to fight or renew the fight they still hold it out againe and againe yea if by their owne weakenesse or thorow the violence of any blow they let it fall or slip they presently seeke to recouer it and take it vp againe Thus must we take vp and hold forth this spirituall Shield of Faith against all the temptations of Satan and if thorow our owne infirmity or our enemies fiercenesse we suffer it to faile and fall away then recouer it againe and continue to defend our selues with it so long as wee shall haue enemies to assault vs. This point of taking the Shield of Faith respecteth diuerse sorts of people 1 Them who haue it not they must labour to get it 2 Them who doubt whether they haue it or no they must proue it 3 Them who feare they may lose it they must seeke to preserue it 4 Them who are established therein they must well vse it I wil therefore in order shew how faith may bee 1 Gotten 2 Proued 3 Preserued 4 Well vsed §. 17. Of the Author of Faith FOr the first note first the Author of Faith Secondly the meanes whereby it is wrought 1 The Author of Faith is euen he from whom euery good giuing and euery perfect gift commeth Faith is the gift of God This is the worke of God that yee beleeue c. Now because this is one of those workes of God which are said to be without towards the creature it is in Scripture attributed to all the three persons and to euery of them To the first where Christ saith No man conâ—â—me vnto me i beleeue except the Father draw him To the second where the Apostle calleth Iesus the Author and finisher of our Faith To the third where the Apostle reckoneth Faith among the fruits of the Spirit §. 18. Of the motiue and end why God worketh Faith IN declaring why God worketh Faith obserue 1 What moueth him thereto 2 What hee aimeth at therein Nothing out of God can moue God to worke this precious gift in man It is his meere good will that moueth him as Christ expresly declareth in his thanksgiuing to God saying It is so O Father because thy good pleasure is such The end which God aimeth at in working this grace is principally in respect of himselfe the setting forth of his owne glory as we shewed before but secondarily the saluation of mankind Therefore Saint Peter termeth saluation the end of our Faith Vse These points I thought good thus briefly to note 1 To commend vnto you this precious gift of Faith For how much the more excellent the Author of any thing is and the end which he aimeth at therein so much more excellent is the thing it selfe 2 To take away all matter of boasting from them who haue this gift though it be a most precious grace yet it affordeth no matter of glorying to vs in our selues because we haue it not of our selues 3 To stirre vs vp to giue all the praise and glory thereof to God vpon this very ground doth the Apostle giue glory to God because of him and through him and for him are all things 4 To shew that it is not in mans power to haue it when he will that so ye may be the more carefull in vsing the meanes which God affoordeth and appointeth for the attaining thereto Is it not a point of egregious folly to be carelesse in vsing or negligently to put off those meanes of obtaining any excellent thing which he who onely can worke and bestow that thing hath appointed for the obtaining thereof §. 19. Of the meanes of working Faith IN laying downe the meanes which our wise God hath appointed to worke Faith I will shew 1 What God himselfe doth 2 What he requireth man to doe In considering what meanes God vseth let vs all note what order he obserueth in making the means effectuall The meanes are Outward Inward The outward meanes are either such as both worke and strengthen Faith as the word of God or onely strengthen it as the Sacraments Hereof I shall speake heereafter Concerning the Word the Apostle saith r How shall they beleeue in him of whom they haue not heard and therevpon thus concludeth Faith commeth by hearing and hearing by the word of God Rom. 10. 14 17. Of Gods word there be two parts the Law and the Gospel Both these haue an especiall worke for the working of Faith The law to prepare a mans heart for Faith in which respect it is called our schoole-master to bring vs to Christ that wee may be iustified by Faith The Gospell to worke further vpon the heart so prepared and to accomplish this worke of Faith whereupon he termeth the Gospel by a propriety The Gospel of Faith and saith of the Ephesians that they beleeued after that they heard the Gospel Quest Whether is the Word preached onely or the Word read also a meanes of working Faith Answ It may not be denyed but that the holy Scriptures themselues and good Commentaries on them and printed Sermons or other bookes laying forth the true doctrine of the Scripture being read and vnderstood may be the blessing of God worke Faith but the especiall ordinary meanes and most powerfull vsual meanes is the word preached this is it which the Scripture layeth downe How shall they beleâ—ue in him of whom they haue not heard how shall they heare without a Preacher It pleased God by preaching to saue c. Yee receiued the Spirit by the hearing of Faith Thus we see that preaching is Gods ordinance wherevnto especially without question he wil giue his blessing Besides it is an especiall meanes to make people to embrace the promises of the Gospel when Gods Ministers to whom is committed the word of reconciliation and who stand in Christs steed as though God did beseech vs shall pray vs to be reconciled to God and make offer and tender vnto vs of all the promises of God The inward meanes or rather cause is the sanctifying Spirit of God who softneth quickneth openeth our hearts and maketh them as good ground so as the
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
tarry God neuer failed any that continued to waite on him At length he satisfied their longing Remember the history of that poore diseased man that lay so long at the poole of Bethesda at length his desire was effected hee was cured Let me therefore in the name of Christ Iesus prouoke euery one before whom Christ is lift vp in the Ministery of the Word and administration of the Sacraments to looke vpon him and to perswade themselues that he belongeth vnto them and so receiue him into their hearts and beleeue Neither let them say that if Christ should not belong to them they sinne in beleeuing for boldly I say againe if any vpon the forenamed grounds beleeue they finne not no man can sinne in beleeuing in presuming hee may sinne but there is a great difference betwixt Faith and presumption as we shall hereafter shew He that beleeueth shall not bee condemned Hee hath the witnesseâ—â— himselfe So that in beleeuing he sinneth not But whosoeuer beleeueth not refuseth and reiecteth Christ 〈◊〉 they who were inuited to the mariage of the Kings for and did not come §. 33. Of mans sinne in not beleeuing Obiect FAith is not in mans power How then can a man sinne in not beleeuing Answ 1 God gaue ability to man when he created him after his owne image to lay hold on any promise that at any time God should make vnto him so as God gaue him power to beleeue But man thorow his owne default disabled himselfe May not God iustly exact what he gaue 2 No vnbeleeuer doth what lieth in him to beleeue but faileth in some thing that he might doe To omit those among whom the sound of the Gospell came not because now we haue not to doe with them Some persecute or scoffe at the Ministery of the Gospel some speake against the meanes it selfe counting it foolishnesse some are carelesse in comming to it pretending many vaine excuses some come for company or other by-respects some attend not though they come some soone let slippe what they heare some let the things of this world choake that which they heare in something or other all they which beleeue not come short of that which they might haue done for attaining vnto this precious gift of Faith And that is it for which another day they shall be condemned 3 Vnbeleefe is in a mans power who distrust and gaine-say the promises of the Gospel doe it of their free will they wittingly and wilfully refuse and reiect the gracious offer of Christ Iesus Marke what Christ saith of Ierusalem How oft would I haue gathered thy children together and ye would not §. 34. Of the heinousnesse of Incredulity THus we see that no vnbeleeuers can haue iust excuse for themselues their Incredulity is truly and properly a sinne yea it is a most grieuous sinne heinous against God and dangerous vnto man As Faith of all graces doth most honour God so this of all vices doth most dishonour him It impeacheth the forenamed properties of God namely his power as if God were not able to make good his promise his truth as if God were vnfaithfull yea a plaine lyer as the Apostle speaketh his mercy as if it were dryed vp with the heat of mens sinnes and his presence in euery place as if he were not euer by vs. It maketh a man flie from God as Adam did and contemne his gracious offer of pardon as desperate rebels and debtors it maketh Christ to haue dyed in vaine yea it is accompanied with a kind of obstinacy as in Thomas who said I will not beleeue it In regard of men no sinne so deadly and dangerous it stoppeth the current of Gods mercy it barreth vp heauen gates against men and openeth the mouth of hell for them and maketh them Satans vassals Whereas Faith bringeth an absolution for all sinnes this layeth all our sinnes open to the wrath of God The truth is He that beleeueth not is condemned already and why because he beleeueth not in the Sonne of God God hath made offer of his Sonne but he will not receiue him Is not this to reiect Christ and to iudge ones selfe vnworthy of eternall life Wherefore to conclude this point seeing there is so good ground to beleeue that not to beleeue is so heynous a sinne let none dare to distrust or to put off from him the promises of the Gospel we may haue a godly ieaiealousie ouer our selues and vse a conscionable care in trying the truth of our Faith as after I will shew but to reiect the offer which God maketh of Christ wee may not dare if we feele not Faith wrought in vs wee must waite till we feele it §. 35. Of prouing Faith THus we see how Faith may be gotten the next point is to shew how it may be prooued Wee haue heard how pretious a thing Faith is it doth therefore greatly behoue vs throughly to try our Faith whether it be sound or no. If a man goe to buy a gold chaine hee will not be deceiued with a faire glittering shew but hee will haue it toucht with the touchstone againe and againe but Faith is much more precious then gold that perisheth §. 36. Whether Faith may be knowne or no. BEfore I shew how Faith may bee proued it will bee needful by way of preparation and preuention to declare whether a Christian can know if he haue sound true Faith or no for many conceit that it is sufficient to haue a good hope as they speake imagining that no man can say certainly he hath a true Faith If this were so in vaine it were to seeke how it may be proued who will labour to proue that which cannot be found out But against that conceit I auouch that The true beleeuer may know that he hath a true and found Faith For the Saints haue professed as much I beleeued saith Dauid We beleeue and know say the disciples and S. Paul saith I know whom I haue beleeued §. 37. Whether ordinary persons may know they haue Faith Obiect THose were extraordinary persons and had this knowledge of their Faith by extraordinary reuelation Answ The Eunuch and the blind man knew as much and yet were no extraordinary persons But to shew that this knowledge came not of any extraordinary reuelation proper to extraordinary persons the Apostle speaking of that spirit which Dauid had saith Wee haue the same spirit of Faith c. Paul had the same spirit that Dauid had and other Christians the same that hee whereby they might discerne their Faith and therefore he vseth the plural number We haue the same spirit c. yet more expresly he saith We haue receiued the spirit that is of God that we may know the things which are giuen vs of God Is not Faith one
of those things yea it is one of the most principall of them Vpon this ground the Apostle exhorteth vs to proue our selues whether we are in the Faith c. In vaine were this exhortation if Faith could not be discerned and proued §. 38. Of the difference betwixt those who seeme to haue Faith and those who indeed haue it 1 Obiect THe heart of man is deceitfull aboue all things who can know it how then can the truth of any grace be discerned Answ In naturall and wicked men there is a double heart wherby it cometh to be deceitful but the faithfull haue a single simple honest vpright perfect heart 2 Obiect Many presume of what they haue not yea very hypocrites goe so farre as they can hardly if at all be discerned Many of them doe more resemble the faithfull then counterfeit coine doth current money for herein the Diuell helpeth mans wit Iudas was not discerned by the Disciples till Christ discouered him Answer If that which is counterfeit coine be thorowly tried if it be brought to the touch-stone if clipped thorow if melted it will be discerned so hypocriticall Faith But suppose some be so I know not what to say cunning or simple that they deceiue others and themselues yet thereupon it followeth not that he which indeed hath faith should be deceiued because he which hath it not is A man which dreameth that he eateth and drinketh may for the time strongly be conceited that he doth so and yet be deceiued Can not he therefore which is awake and in deed eateth and drinketh know that he doth so Hee that wanteth a thing groundeth his conceit vpon meere shewes and shadowes but he that hath that which he is perswaded he hath groundeth his perswasion on sure sound reall euidences Obiect 3. Many which indeede haue faith make a great doubt and question of it yea they thinke and say They haue no faith at all How then can Faith bee knowne Answer That is thorow mens owne weakenesse or thorow the violence of some temptation When they are strengthned and the temptation remoued that doubting will be dispelled But it followeth not because at some times some persons are so exceeding weake and so violently assaulted that therefore they should neuer know that they haue faith or that other which are not so weake nor so assaulted should not bee able to know their owne faith In naturall matters there may be some who thorow long sicknesse or some wound blow or bruise on their head know not what they doe Can not therefore healthy sound men know After Dauid had giuen many euidences of his assurance of faith thorow some temptations hee doubted §. 39. Whether Faith and doubting may stand together Quest CAn then true Faith stand with doubting Answ Yea it can for what the Apostle saith of knowledge may we apply to other Christian graces euen to the mother of them all Faith we beleeue in part The man that said Lord I beleeue yet doubted for he added helpe my vnbeleefe This doubting is not of the nature of Faith but rather contrary vnto it arising from the flesh which remaineth in vs so long as wee remaine in the World therefore the more strength Faith getteth the more is doubting driuen away Yet as the Spirit in truth may be where the flesh is so in truth may Faith be where doubting is but as we must striue to subdue the flesh so also must we striue to dispell doubting §. 40. Of trying Faith both by the causes and by the effects NOw come we to the maine point How Faith may be proued and knowne For the true triall of Faith we must consider both the causes and also the effects of Faith how it was wrought and how it worketh and compare these together Most doe send men onely to the effects of Faith by them to make triall of the truth of them but there is an hypocriticall Faith which bringeth forth many fruits so like true Faith and true Faith is oft so couered with the cloudes of temptations that if respect be had onely to the effects counterfeit Faith may be taken for true Faith and true Faith may be counted no Faith The birth therefore and the growth of Faith must be considered iointly together and one compared with another that they may both of them giue mutuall euidence one to another and so both of them giue a ioint and sure euidence to a mans soule and conscience that he is not deceiued §. 41. Of that illumination which causeth Faith VVE are first to begin with the birth of Faith of the meanes and order of working Faith I haue spoken before for the proofe of Faith in this respect we must apply the seuerall points before deliuered to our owne Faith examine whether it were accordingly wrought namely whether it were grounded on a true illumination of the minde in regard of mans misery and the remedy appointed by God and of a right disposition of the heart both in regard of true griefe for sinne and true desire after Christ For Illumination it is not sufficient that we haue a generall knowledge of the fore-named misery and remedy that such and such are all men by nature that this is the remedy afforded vnto them but we must haue an experimentall knowledge of our owne wofull estate as Saint Paul had when he set forth his own person as a patterne of a miserable man and in particular reckoned vp his owne particular greeuous sinnes this is it which will driue a man to Christ if at least we also vnderstand that the remedy is such an one as may bring redemption vnto our selues It is more cleare then needs be proued that what Faith soeuer ignorant men men that liue in neglect and contempt of Gods Word make shew of hath not so much as a shew of sound Faith but is palpably counterfeit therefore this first point may not be left out in the triall of Faith §. 42 That Griefe goeth before Faith FOr the disposition of the heart vnlesse first it haue beene touched with a sence of mans wretchednesse and grieued thereat it is to be feared that the pretence of Faith which is made is but a meere pretence for God healeth none but such as are first wounded The whole neede not a Physitian but they that are sicke Christ was annointed to preach the Gospell to the poore to heale the brokâ—â— hearted c. Obiect Many haue beleeued that neuer grieued for their misery as Lydia Rahab the theefe on the crosse and others of whom no griefe is recorded Answer Who can tell that these grieued not It followeth not that they had no griefe because none is recorded All particular actions and circumstances of actions are not recorded it is enough that the griefe of some as of the Iewes of the Iaylor of the woman that washed
laboureth to spoile vs of the Girdle of Truth Brestplate of Righteousnesse and Shooes of Patience but his best wit and greatest force is bent against the Shield of Faith The first assault made against Eue was in regard of her Faith Hath God indeede said c so against Christ If thou bee the Sonne of God c. Herein did he oft tempt the Israelites yea Moses also in the wildernesse This was it for which he desired to winnow Peter and for which Paul feared lest hee had tempted the Thessalonians Lamentable experience sheweth how mightily hee preuaileth by this temptation in time of persecution he bringeth men hereby to renounce their profession and hereby at all times he bringeth many to the very pit of despaire That which hath been before deliuered concerning the excellency necessity vse and benefit of Faith declareth the reason why the Diuell so assaulteth it for hee being our Aduersary walking about and seeking whom to deuoure espieth that Faith is it which especially preserueth vs safe from being deuoured that this is the victory which ouercommeth both himselfe and his chiefe agent and instrument the world and therefore with all might and maine endeauoureth to spoile vs of this shield It is therefore needfull we should know what are his wyles and how they may be auoyded His sundry kindes of wyles may be drawne to two heads namely those wherby he laboureth either to keep men from Faith or else to wrest Faith from them I will in order discouer some of the principall in both kinds which are these §. 88. Answer to Satans Suggestion that it is presumption to beleeue 1. Suggest FIrst it is altogether impossible to attaine vnto any such gift as Faith is Secondly can any man be assured that Christ is his Thirdly whosoeuer hath any such conceit presumeth Fourthly to inforce this temptation the further he also suggesteth that the ground of Faith Gods word is vncertaine And fiftly though that Scripture were the certain Word of God yet the Ministery of it by man is too weake a meanes to worke so great a worke as Faith is thought to be this Suggestion hath preuailed much with Papists Answ First that which hath been before deliuered concerning the getting of Faith sheweth that this is a lying Suggestion Secondly it hath been expresly proued that a man may know he hath Faith Thirdly the differences betwixt Faith and presumption shew that assurance of Faith is no presumption 1 Faith driueth a man out of himselfe because the beleeuer can find no ground of confidence in himselfe therefore hee casteth himselfe wholly vpon CHRIST Presumption findeth something in the man himselfe to make him boast 2 Faith resteth on a sure ground which is Gods Word that both commandeth vs to beleeue and promiseth to performe that which we doe beleeue Presumption relyeth onely on a mans surmize and meere coniecture 3 Faith is ioyned with the vse of the means both of those meanes whereby it was first bred and also of those which God hath appointed for the nourishing of it Presumption not onely carelesly neglecteth but arrogantly contemneth all meanes 4 Faith is wrought by degrees first by knowledge then by griefe after by desire as we heard before Presumption is a sudden apprehension of the mind 5 Faith maketh a man worke out his saluation with an holy iealousie yea with feare and trembling oft calling vpon God and depending on him Presumption is ouer-bold 6 Faith maketh a man depart from all iniquity and keepe a cleere conscience Presumption is accompanied with much pollution at least inward 7 Faith is most sure in time of tryall then is the strength of it most manifested Presumption like a Bragadocha then maketh greatest florish when there is least danger 8 Faith continueth vnto the end and neuer falleth away Presumption is subiect to decay totally and finally 4 Of the certainty of Gods word we shal after speak 5 For mans Ministery it is Gods ordinance thence it hath that mighty power to worke Faith for God who at first brought light out of darkenesse can by weake meanes worke great matters Besides We haue this treasure in earthly vessels that the excellency of that power might be of God and not of vs. §. 89. Answer to Satans suggestion of the difficulty of getting Faith 2 Suggest IF it be not impossible to get Faith yet it is so difficult and hard a matter that not one of a thousand who seeke it obtaine it Herein Satan preuaileth with idle slothfull persons who in all things which they should enterprise pretend more dangers and difficulties then needes of purpose to find a pretence to their idlenesse Answer Though it bee hard to the carnall carelesse man yet as Salomon saith of knowledge Pro. 14. 6. Faith is easie to him that will beleeue not that it is simply in mans power but that Gods Spirit so openeth his vnderstanding in the mysteries of godlinesse so worketh on his hard and stony heart making the one capable and the other pliable as thereby the man is brought like softened waxe easily to receiue the impression of Gods seale Though man in himselfe be dead in sin yet Gods word is as powerfull to quicken him as Christs was to raise Lazarus Indeed many seeke and find not aske and haue not but why Saint Iames giueth one reason They aske and seeke amisse They seeke Faith in themselues and from themselues they seeke it by carnall and fleshly deuices they seeke it by their owne wit and reason Saint Paul rendreth another reason The God of this world hath blinded their minds that the glorious light of the Gospell should not shine vnto them Because they oppose against Gods truth so farre as it is made knowne vnto them or wittingly winke at it or turne from it God giueth them ouer in iust iudgement to the power of Satan who blindeth their minds But if we repaire to the Author who giueth Faith and to the spring whence it floweth if we rightly vse the right meanes of attaining it and waite at the doore of Wisedome till shee open vnto vs vndoubtedly we shall find Faith and not misse of it §. 90. Answer to Satans suggestion of the small need and vse of Faith 3 Suggest FAith is a needlesse thing This conceit the Diuell putteth into the mind of two sorts of people first of proud Pharisaicall Iusticiaries who trust to their owne righteousnesse these thinke that the brest-plate of righteousnesse is armour enough Secondly of secure carnall Gospellers who imagine that a good hope as they call it is sufficient there needeth not assurance of Faith Answer God maketh and ordaineth nothing in vaine as for the proud Iusticiary let him first know that righteousnes seuered from Faith is no righteousnesse though righteousnesse ioyned with Faith be of good vse yet seuered from Faith it is of no vse at all Secondly that the Brest-plate of
truth and benefit thereof The generall matter of this definition is a reiecting of the Gospell The particular forme whereby this sinne is distinguished from other sinnes is in the other words For the matter The Gospell is it against which this sinne in particular is directed and not euery part of Gods word By the Gospell I meane that part of Gods word which God hath reuealed for mans saluation euen after his fall and in that respect commonly called the glad tidings of saluation So as the very obiect matter whereabout this sinne is occupied doth in part discouer the hainousnesse thereof and declare a reason why it is not pardoned To oppose against any part of Gods truth is a monstrous and hainous sinne for an especiall part of Gods honor consisteth in his truth which is as deare and precious to him as any thing can be to gain-say it is to deny him to be God for he is stiled The Lord God of truth But to gain-say the Gospell that part of Gods truth wherein Iesus who was sent to saue his people from their sins wherein the riches of Gods mercy wherein the peculiar loue of God to man is reuealed and that for mans good euen for his eternall saluation is more then monstrous For this is not onely a denying of Gods truth but of his mercy also yea if we well consider the extent of the Gospell of the wisdome power iustice and all other properties of God It addeth vnto other sins to make vp the heape of them ingratitude It taketh away the meanes of pardon and life for in the Gospell onely in the Gospell is pardon offered and life to bee found without it is nothing but death and damnation When the Gospell is not receiued what hope can there be of pardon This is it that bringeth God who by a solemne oath hath protested that he desireth not the death of the wicked but that the wicked should turne from his way and liue to complaine and say What could I haue done any more that I haue not done If not to receiue the Gospell be a deadly and damnable sinne what is to reiect it To reiect a thing is more then not to receiue it it is to put it away as the Iewes who in that respect are said to iudge themselues vnworthy of euerlasting life It is as if traytors and rebels being risen vp against their Soueraigne and hee offering pardon vnto them if they would lay downe their weapons and turne to bee loyall subiects they should reiect his gratious offer and say they wil none of his fauour they care not for pardon they had rather be hanged drawne and quartered then be beholding to him for fauour and pardon Doth not this reiecting of fauour much aggrauate the crime Yea is not this a more hainous crime then the treason and rebellion it selfe Hereinto all that commit the sinne against the Holy Ghost do fall but yet all that fall thereinto do not commit that sinne For as none that perish in their sin receiue the Gospell so all incredulous persons which liue vnder the Gospel and ministry thereof whereby pardon is proclaimed and offered vnto them do refuse and reiect it so as this part of the generall matter of this sinne is common to all that at least liuing vnder the ministry of the Gospel beleeue not In the definition of this sinne wee further added this word Despitefull which also appertaineth to the generall matter thereof To reiect the Gospel despitefully doth make the matter much more desperate for it implieth an inbred hatred against the Gospell it selfe the Word of saluation whence proceed open blasphemies against God and his Word and fierce and cruell persecuting of the Preachers and professors of the Gospell This despitefulnesse added to reiecting of the Gospell brings a man into a most fearefull and desperate estate yet all that ascend to this high pitch of impiety doe not simply therein sinne against the holy Ghost for all this may be done on ignorance Instance Pauls example he was so zealous of the traditions which the Iewes receiued from their Elders as he hated the Gospell which he deemed to be contrary thereunto in which respect Hee thought that he ought to doe many things contrary to the name of Iesus and so he did for out of his inward hatred Hee breathed out threatnings and slaughter against the Disciples of the Lord he did much euill to the Saints hee destroyed them that called on the name of Iesus hee compelled many to blaspheme and waxed mad against the Saints yea he himselfe was a blasphemer But all these he did ignorantly for a man may hate and blaspheme that which hee knoweth not Great was that despite which many of the Iewes shewed against Christ and against Stephen They were cut to the heart and gnashed at Stephen with their teeth yet both Christ and Stephen prayed for them which they would not haue done if they had sinned the sinne vnto death because it is forbidden so to doe Thus much of the generall matter of the sinne against the Holy Ghost wherein other sins may agree with it The particular forme whereby it is distinguished from all other sinnes is in these words After that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof Out of which I gather these conclusions concerning the persons that commit this sinne 1 They must haue knowledge of the Gospell their iudgement must be euicted of that truth which they oppose whereby they come to sinne against their owne knowledge and iudgement 2 This knowledge must not onely swimme in the braine but also worke vpon their will and diue into their heart so as their will giue consent and their heart assent to what their iudgement coneiueth to bee true There must be a perswasion as well as knowledge whereby they come to sinne against conscience that iudge which God hath placed in mens soules to accuse or excuse them 3 This knowledge and perswasion must be wrought not onely by euidence of vndeniable arguments for so an Heathen man may be euicted and perswaded but also by a supernaturall and inward worke of Gods Spirit whereby they are in their very soules perswaded that they gain-say the vndoubted word of God and so sin against the worke of the Spirit in them 4 This inward supernaturall perswasion must bee of the benefit of the Word as well as of the truth thereof that the Word which they despitefully gain-say is the Word of saluation which whosoeuer beleeueth shall not perish but haue life euerlasting and the only meanes of saluation whosoeuer reiecteth it shall be damned Thus in sinning against the forenamed worke of the Spirit they sinne against their owne soules and bring swift damnation vpon themselues Briefly to summe vp all that hath been deliuered of the sinne against the Holy Ghost It consisteth of these degrees 1
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
were as good be without treasure as haue abundance for he wanteth in his greatest abundance because hee vseth not that he hath but bringeth forth and imployeth it for his own and others good so doth a good man with the treasure of grace which God hath bestowed on him Excellent Metaphors to illustrate and vrge this point All the benefit and good of a thing commeth from the vse of it as armour rusting by the walls side as fire smothered with ashes as money cankering in chests so are the graces of Gods Spirit if they be not imployed though in themselues they be neuer so excellent yet to vs and others they are fruitlesse and vnprofitable without a right vse of them This Dauid no doubt well knew and therefore hid not Gods righteousnesse in his heart Vse 1 Farre short come they of this Apostolicall direction who vpon conceit that they haue as good armour as the best please themselues therein and yet shew forth no practise thereof knowledge they haue and well are they able to discourse of the kindes of graces and of the differences betwixt current and counterfeit grace as also of the many wiles of Satan and of the meanes to auoid them and yet no proofe doe they giue of the soundnesse of any grace in themselues For example many imagine that they haue very good and sound faith and yet liue altogether by sence for while all things goe well according to their desire they can beleeue and depend vpon God but when any crosse falleth vpon them then their shield of faith is to seeke euery dart pierceth them to the very heart Other conceit they haue a good brest-plate of righteousnes and yet no practise of pietie none of charitie to be obserued in them They are like those of whom Saint Iames speaketh that can say to such as are naked and destitute of daily food bee you warmed and filled notwithstanding they giue them not those things which are needfull for the body Vse 2 Let vs for our parts make proofe of the graces wee haue what armour wee seeme to haue let it bee seene on our backes Thinke we that we haue the shield of faith Let vs liue by our faith as the Patriarches did or the brest-plate of righteousnesse Let it couer vs as a robe let vs be so conscionable in practising the seuerall duties thereof that with the testimony of a good conscience we may say to God as Nehemiah did Remember me O my God in goodnesse for all that I haue done for thy people Or the girdle of verity let vs so vprightly and sincerely behaue our selues as we may with comfort say with honest Hezechiah Lord remember how I haue walked before thee in truth Thus may the generall doctrine be applied in all the particular branches of this Christian armour which that we may the rather doe note what is further required that the whole armour be put on §. 7. Euery grace to be vsed AS this particle whole is annexed to armour to commend vnto vs the sufficiencie of the armour of God whereof we haue heard before so this compound word whole armour is inferred vpon that action of putting on to teach vs that it is not sufficient to put on some parts and peeces thereof but euery part and peece the whole armour must be put on From the true scope of the Apostles meaning I gather that The power of euery sanctifying grace must be manifest in the life of a Christian This was it whereunto he exhorted before saying Let vs in all things grow vp c. There he vseth a Metaphor taken from the members of a naturall body implying that spirituall graces are to the spirit as fleshly members to a body now if the body grow in some parts only and not in euery part proportionably as if it should grow all in the head and not answerably in the legs or all in the shoulders and not at all in the thighes it would bee but a monstrous body or if it abound with noisome humors which make it swel in some parts those humors wil be so far from preseruing the body that they will rather impaire the health and shorten the life of it So if a Christian shall be hot in faith and cold in loue or haue great knowledge and shew little obedience or bee full of deuotion and empty of discretion surely hee is a monstrous Christian the want of some graces make the other to bee of no vse Such professors are a shame and dishonor to others they are full of noysome and distempered humors which will destroy that shew of spirituall life which they seeme to haue Fitly may they be compared to Nebuchadnezzars Image whose head was of gold but his feet of yron and clay what was the end of that Image the feet therof were smitten and so all broken together Such is like to be the end of al monstrous Christians But is it possible that any one Christian should haue all sanctifying graces Yea verily it is not onely possible but also necessarie that not onely any one but euery one be endued with euery kinde of sanctifying grace which appertaineth to the essentiall being of a Christian For regeneration is as perfect in the kinde thereof as our naturall birth Men ordinarily are borne with all the parts and members of a man if not they are eyther monsters or at least imperfect but in the spirituall birth which is from aboue euen of God there is no imperfection of parts there are no monsters all that are borne of the Spirit haue all the essential parts of the Spirit thus are al alike though not in measure yet in number of graces For as the flesh hath corrupted euery power of the soule part of the body so doth the Spirit renew euery power and part of both The Apostle testifieth of the Corinthians that in all things they were made rich and not destitute of any gift Forceable and weightie motiues there are to vrge this point as 1. God maketh nothing in vaine Now then God hauing made this whole armor whole armour must be put on If a carefull and wise Captaine should prouide sufficient armour for all his souldiers and some of them bee carelesse in putting on euery peece thereof might hee not bee offended with them and that iustly Much more should we prouoke God by neglecting any thing which he in his good prouidence hath prouided for vs. 2. Wee stand in great need of euery peece of this armour for vnlesse we put on euery peece we lye open to our enemies euen as if we had put on neuer a peece for they are very subtil they narrowly view vs on euery side and soone can espie if any part be naked What if a souldier haue an helmet and want a brest-plate if a dart light vpon his brest and pierce to his heart what good getteth he by
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
he was a most worthy and perfect patterne he calleth them againe to consider him Thus shall Ministers shew that they make a difference betwixt points of lesse or greater need and that they haue respect to the good of their people Obiection Many will say that Ministers want matter and therefore repeate the same things Answer The very same may be obiected against the repetitions vsed by the Prophets by Christ himselfe by his Apostles and other faithfull and able Ministers But let Ministers see that they doe it not vpon idlenesse but iust cause and then need they not feare such cauils People must heere learne patience not to snuffe or be discontent if they heare the same thing againe which before they heard This impatiency argueth an itching eare which cannot endure a repetition of any thing and if sheweth that they haue more respect vnto the eare thē to the heart like the Israelites which had more respect to their outward taste then to their inward nourishment and thereupon loathed Manna because they had so often tasted of it This maketh people get them an heape of Teachers In particular concerning the present point in hand perswade we our selues that it is a point worthy to be attended vnto with all diligence and to be obserued with good conscience that so we may giue the more earnest heed thereunto and not let it slip Haue we also an holy iealousie and suspition ouer our selues fearing lest wee should bee too carelesse in vsing these meanes for our safety yea too incredulous in beleeuing the good vse and benefit of them Therefore rouze we vp our selues for where the Spirit is most earnest in vrging a point we must be most heedefull in marking it §. 2. Danger must make watchfull BEfore wee come to the particular branches of this verse note the inference of it vpon the former which is plainely implied in these words For this cause that is because yee haue such terrible enemies as haue beene described vnto you Take the whole Armour c. By this inference the Apostle giueth vs to vnderstand that The more dreadfull and dangerous our enemies be the more carefull ought we to be to stand vpon our guard and to looke to our defence This is in effect the same that was deliuered in the beginning of the 12. verse wee will therefore no longer insist vpon it §. 3. A resolution of the verse THis verse may be diuided and branched forth as the 11. verse was The Summe of it is a Direction to instruct vs how to defend and keepe our selues safe against the Diuell The parts are two The first sheweth what are the meanes of safety The second declareth the end why these meanes are to be vsed In the first he declareth 1. What the meanes be 2. How to be vsed The meanes are the very same which were deliuered in the 11. verse namely The whole Armour of God I shall neede to speake no more thereof For vsing the meanes the Apostle setteth downe an other word then before there he said Put on Here take vnto you Both words in generall imploy one and the same thing This latter word is a compound word and signifieth sometimes To take vp or to take vnto your selues Sometimes to take againe or recouer We are said to take vp vnto our selues such things as we haue not of our selues and to take againe or recouer that which wee haue lost or let goe Both significations may be here applied §. 4. Whence our defence commeth FRom the first I gather that The graces whereby we are armed are no vertues or qualities which arise from our selues for then it were improperly said Take vnto you These graces are some of those especiall gifts which come from aboue which we receiue By nature we are borne in our soules as naked and destitute of spirituall Armour as in our bodies of outward cloathing Reade Ezec. 16. 4. 5. c. Vse If we find our selues destitute of this Armour we must seeke it not in our selues but out of our selues euen where it is to be had and that is in the Lord for euery perfect gift commeth from the Father of lights He giueth it to such as seeke it by faithfull prayer in the meanes appointed by him which are his holy word and Sacraments When there is newes of the enemies comming to inuade our Land and thereupon Proclamations and Edicts sent forth to charge all to arme themselues then euery one that either regardeth his owne safety or his Soueraignes charge seeketh out armour and to the Armories doe they which haue none resort We haue the same motiues to stirre vs vp to seeke spirituall armour §. 5. Of the repaire of Grace FRom the second I gather that The graces which are decayed in vs or seeme to be lost may be resumed and recouered Thus much intimateth Christ vnto Peter saying When thou art conuerted c. This cannot be meant of his first conuersion which long before was wrought in him but of his recouery The Prophets oft call vpon Gods people who had made themselues naked and fallen off from their Lord and Captaine the Lord God to returne againe vnto him Very expresse and direct for this purpose is the charge of Christ to Ephesus Remember from whence thou art fallen and repent and doe the first workes Was it not the recouery of grace which Dauid so earnestly prayed for In faith he prayed and was heard Two strong props there be to strengthen our faith in the recouery of grace One without vs which is the Author of grace The other within vs which is the seed of grace 1. It is God who is the author of grace who as in his nature so likewise in his properties is vnchangeable so that the same cause which moued God for to bestow the graces of his Spirit on a man still remaineth in him to make him renew his Spirit and that is his mercy and goodnes which can no more be turned from his children then the Sunne be pulled out of Heauen A cloud may hinder the bright beames of the Sunne yet stil it shineth and will at length breake forth so the beames of Gods kindnesse by the cloudes of our infirmities may be kept from vs but still there remaineth mercy in GOD which will at length breake through those Cloudes For whom God once loueth hee loueth vnto the end and in this respect the graces of his holy Spirit are termed gifts without repentance 2 The seed of grace is not corruptible but incorruptible The Apostle calleth it the seed of God this seed is the holy sanctifying Spirit of God which Christ very fitly compareth to a springing well out of which flow riuers of water of life whereby supply repaire of grace if it faile may be made Now this seed remaining in them who are borne
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
what way they are to walke to Heauen hee sets many prickes and crosses therein as reproaches disgraces troubles vexations persecutions by losse of goods liberties and liues yea many times grieuous torments and tortures now if our soules be not fenced with the preparation of the Gospell of Peace what hope yea what possibility is there of going on and holding out in that way §. 3. Of the ground of Patience Point 3 THe Apostle himselfe in the last words of this verse sheweth how this Preparation this fence and furniture of the soule namely patience may be gotten euen by the Gospell of Peace for it is such a preparation as the Gospell of peace teacheth and worketh whence it followeth that the Gospel of Peace is the onely true ground of this peece of Armour For the better clearing of this point I will distinctly shew 1 What the Gospel is 2 What Peace is here meant 3 Why Peace is thus attributed to the Gospel 4 How the Gospel of Peace effecteth this preparation §. 4. Of the Gospel GOspel according to the proper notation of the originall word signifieth a good message or glad tidings so it is sometimes translated as Rom. 10. 15. How beautifull are the feet of them which bring glad tidings c. The same notation may our English word Gospel admit for spell in ancient time signified speech Gospel then is a good speech The most elegant and learned languages retaine the Greeke word The good and glad tidings which this word implieth is that Christ Iesus the Sonne of God is giuen vnto the sonnes of men An Angel from heauen thus expounded this word for hauing said I bring you gla◠tidings he addeth that vnto you is borne a Sauiour which is Christ the Lord. Therefore the Histories which purposely write of Christ Iesus declaring his Diety and humanity his conception and birth his life and death words and deedes humiliation and exaltation c. are by an excellency and propriety termed Gospels or to speake as the Scots doe Euangiles and the penne-men of them Euangelists If it bee duely considered into what a woe-full estate man by sin had implunged himselfe how no creature in Heauen or earth was able to succour him what full redemption Christ hath wrought and vnto how excellent an estate he hath redeemed vs it will appeare that neuer the like glad tidings was or could be brought to man-kind then this that Christ a Sauiour was giuen vnto them so that this message may well be called a Gospel or Euangile In it is the very fulnesse of Gods fauour manifested §. 5. Of that Peace which the Gospel causeth THe Peace heere spoken of is our reconciliation with God In the beginning God made man after his owne Image by vertue whereof there was a sweet harmony and concord betwixt God and man God hauing reuealed vnto man what was his good will pleasing and acceptable vnto him man being both able and also willing to doe that which was acceptable to God But long this Peace did not last it was soone broken and that wholly and onely through mans default For man wittingly sinned against his Creator and thereby iustly prouoked his wrath thus came enmity betwixt God and man Such a breach was made by mans rebellion that all creatures in Heauen and earth were not able to make it vp Christ therefore the eternall true naturall proper onely begotten Sonne of God tooke vpon him to be a Mediator betwixt God and man Hee satisfied his Fathers Iustice pacified his wrath procured his fauour towards man whereby God was moued to offer reconciliation vnto man withall he gaue vnto man his sanctifiing Spirit to breed faith in him that thereby man might receiue and embrace this reconciliation In this respect God is called the God of Peace Rom. 16. 20. and Christ our Peace chap. 2. 14. Prince of Peace Isa 9. 6. And God is said in Christ to reconcile the world vnto himselfe 2 Cor. 5. 19. Thus through the mediation of Christ God offering and man accepting reconciliation a most perfect and inuiolable peace is made betwixt them and this is the peace here meant As fruits of this peace there flow from it remission of sinnes quietnesse and comfort of conscience ioy of heart willingnesse and ability to doe that which is pleasing vnto God freedome from the dominion of sinne from the power of the Diuell from the euill of all crosses from the sting of death and of the graue and from the feare and fire of Hell §. 6. Why it is called the Gospel of Peace THis Peace is so appropriated to the Gospel that it is called the Gospel of Peace and that in a double respect First of the matter Secondly of the effect 1 The subiect matter of this glad tidings is the forenamed Peace and reconciliation betwixt God and man The Gospel first declared and still continueth to publish the same neither the Law nor any humane writings can doe this therefore so soone as one Angel had declared this glad tidings an whole troope of heauenly souldiers cryed out Peace on earth It was the Gospel which declared peace to Adam Noah Abram and the rest of the Saints in al ages before and since Christs time They therefore which preach the Gospel are said to publish Peace 2 It is a powerfull effect of this Gospel to worke Peace in them that heare it and beleeue it For in and by the Ministery of the Gospel the Spirit of Christ is conueyed into our hearts in which respect it is called the ministration of the Spirit This Spirit first moueth vs to embrace reconciliation offered in the Gospel and then it quieteth our conscience and so worketh Peace therein How admirably doth this commend vnto vs the loue of God and of his Sonne our Sauiour he thought it not enough that at first he made al in peace though he might iustly haue reiected man for euer as he did the Diuels because man willingly and rebelliously broake this Peace yet to magnifie his mercy towards man he spared not his Sonne but gaue him to be our Peace who to vse the Scripture phrase slue hatred and made Peace yea not so onely but also gaue his Gospel thereby making open proclamation of Peace and inuiting men to imbrace it Excellently is this set forth in the parable of the Kings sonnes wedding if we doe as they who were inuited thereunto how iustly doe we deserue to be depriued of this Peace What a blessing is it to haue the Gospel preached among vs the Gospel of Peace such a Peace as passeth vnderstanding Is it not an heauy curse to want this Gospel this should be a strong motiue to stirre vp Ministers diligently and faithfully to preach the Gospel and to stirre vp people earnestly to giue heed and credence thereunto euen as they tender their Peace §. 7. Of the ground
whereby we giue credence vnto the truth of them and with strong confidence rest and stay our selues thereupon §. 9. Of the false grounds of Patience HEnce learne that all the pretended patience of heathen men and others which knew not this Gospel of Peace was but a meere shadow of patience for what were the grounds therof surely no much matterâ— as by the Gospel is reuealed but such as mans naturalâ— reason inuented as these 1 It is no part of manhood but meere childishnesse and cowardlinesse to be impatient 2 Sorrow mourning all impatiency and the like may much aggrauate our troubles but can no way ease them or take them away 3 Others are subiect to troubles it is a common condition of mankinde 4 There is an ineuitable necessity or to vse the words and phrase a fatall destiny they cannot be auoided 5 They are not for euer to endure but will haue an end if by no other meanes yet by death These and such like may make men bold and hardy or stupid and blockish I may resemble them to Opium and such like medicines which stupifie mens senses and make them the lesse impatiently beare their paines but they bring no true ease The Gospell of peace breedeth not a sencelesnesse but such a patience as is seasoned with comfort and ioy §. 10. Of the manner of working true Patience AS wee desire true patience so labour wee that it bee rightly grounded in vs. For this end wee must acquaint our selues with this Gospell of peace and labour for true sauing sanctifying knowledge thereof for the attaining whereunto 1 The promises of God in his word are to bee obserued especially such as concerne our reconciliation with God and his fauour towards vs as Dauid did Without knowledge of Gods promise there can be no sound confidence all the shew that we may seeme to make thereof will proue but meere presumption 2 The cause of those promises is to bee well noted which is GODS free grace and meere mercie 3 The parties to whom they are made are to be marked All that shall beleeue 4 The properties of such as beleeue are also to be noted Of these we shall speake on verse 16. When wee come to any that are sicke or in any other distresse and desire to perswade them vnto true patience wee must bring them to knowledge of the Gospell of peace that they hauing assurance thereof may bee the more quiet vnder Gods correcting hand bring them to beleeue that their sinnes are forgiuen and then maist thou well bid them Be of good comfort and patient §. 11. Of the necessity of true Patience Point 4 THe fourth generall point to be considered is the necessity of this peece of Spirituall Armour Though it be compared to legge-harnesse which may seeme to be least necessary yet indeed it is no whit lesse necessary then any of the rest we know that if a man be not well fenced on his legges he may receiue such a blow vpon them as will cleane ouerthrow him notwithstanding the other peeces of armour but if the way be rough and thorny and the man bare-footed and bare-legged and in that respect dareth not marche on what benefit reapes he by the furniture of the other parts To let the metaphor passe the gift and grace it selfe which now wee speake of Patience is so absolutely necessary as without it there can be no hope of attaining to victory glory and rest where Christ our chiefe Captaine is The Apostle expresly saith that patience is needfull to shew that he speaketh of an absolute necessity hee implieth that the promise meaning eternall life promised cannot bee receiued without it for he had shewed before that the Saints in former times thorow faith and patience inherited the promise and in that respect both that Apostle and also Saint Iames exhort Christians to follow them §. 12. Of the troubles whereunto we are subiect MAny troubles and crosses must bee vndergone in this World before wee can come to enioy rest and happinesse in Heauen Note Ioh. 16. 33. Luk. 14. 27. Acts 14. 22. 2 Tim. 3. 12. Heb. 12. 6 7. These places shew how rough and full of pricks the way to Heauen is Experience of all ages doth verifie the truth of those Scriptures consider the Histories of Abel Noah Abraham Isaack Iacob their posterity in Aegypt in the Wildernesse in Canaan vnder Iudges vnder Kings and in their captiuities consider the liues of Christ of the Prophets Apostles and other Saints the estate of Christs Church in the Apostles time after their time and euer since euen vnto these our dayes it were infinite to reckon vp all the persecutions troubles afflictions and sundry kinds of crosses which Gods people from time to time haue been brought vnto In a word it is as possible for sheepe to â—iue quiet among wolues without hurt as for the Church in this world without trouble and persecution Obiect All ages and times haue not beene times of persecution The Church in Solomons dayes and vnder the reigne of many other good Kings had great peace and quiet yea it is written that in the Apostles times which were most troublesome times the Churches had rest so in Constantines times and in the time of other good Christian Emperours likewise here in this Land vnder the reigne of King Edward the sixth Queene Elizabeth and King Iames who now liueth Answ Though the Church and children of God be somewhile for a time freed from outward publicke persecutions of the Magistrate or from open inuasions of the enemy yet not from all manner of troubles Many are the troubles of the righteous euen in the most halcion and peaceable dayes that euer were For in the bosome of the Church while the Church remaineth on Earth there haue beene alwayes still are and euer will be some borne after the flesh as well as some borne after the spirit which being so persecution there will be if not with fire and sword banishment and imprisonment outward torture and torment yet with that which goeth as neere to the heart and pierceth thorwo the soule as deepely namely ignominy reproach disgrace and such like Ismaeticall persecution In the most quiet times of the Church He that refraineth from euill maketh himselfe a prey Manifold iniubies doe the true Saints receiue of their wicked neighbours they are disgraced and oppressed of the greater sort reuiled and wronged of the meaner sort if they should haue peace abroade yet at home euen in their Families shall they find troubles enough arising from their Parents Husbands or Wiues Children Seruants Friends Kinred and the like We reade of heare and see the crosses of others euery one feeleth his owne and so best knoweth them Shew me the man let it be he that hath seemed to himselfe and others the most happy that in truth can say his life hath beene euery way so free
turne from his wrath as he did in the time of Hezekiah §. 22. Directions to keepe men from fainting THat we fall not into the latter extreme obserue these directions 1 Cast not both eyes on our selues and our owne weaknesse and the weight of the crosses that lie vpon vs but lift vp one vnto God vnto his goodnesâ— and consider how ready he is to succour in all time of need 2 Call to mind his manifold promises both those which respect his gracious assistance of vs in the tryall and his mighty deliuerance of vs out of it 3 Remember examples of former times how he neuer oppressed theÌ„ that patiently endured his corrections These two extreames are directly contrary to the two branches of this verse namely to the preparation heere spoken of and to the ground thereof the Gospel of Peace If we be prepared we shall not despise Gods corrections if prepared by the Gospel of Peace we shall neuer faint that will vphold vs or nothing §. 23. Answer to Satans suggestion against the need of patience THe last point remaining to be handled is to discouer the cunning deuices of the diuell whereby the laboreth to keepe vs vnfurnished and vnprepared against troubles they are many I will discouer onely foure of the principall by which all the rest may be discerned Two of these foure are against the furniture it selfe the other two against the ground thereof The Gospel of Peace Against the furniture he suggesteth 1 That there is no need of it 2 That if there should be need of it yet it would stand a man in no steed The first he suggesteth before troubles come to make them feare none but be carelesse The second when they are come to make them despaire and sinke vnder the burden First therefore to this effect he obiecteth Suggestion 1. If ye be Gods children what needeth such adoe about preparation Doe you thinke that God will not more tender and respect his then to suffer them to fall into trobles you may well enough be secure and feare nothing Thus the diuell tempteth many in their peace and prosperity it appeareth that Dauid was in this manner assaulted Answ Experience of all men in all ages doth sufficiently confute the substance of this suggestion and plainly discouer the falsehood of it as I shewed before Dauid who was a while beguiled with this vaine conceit quickly found out by wofull experience the deceit of it and thereupon saith vnto God Thou didst hide thy face and I was troubled It is very likely that then the Diuell beguiled him when his kingdome was fully established he had rest from all his enemies obserue the history of his troubles which came vpon him after that and ye shal find it to be a very vaine and false conceit As for the ground whereupon the suggestion is built namely the good respect which God beareth to his children know that God is euen thereby moued to lay many crosses vpon them for as he is a louing Father so he is a wise God in wisdome he seeth that it is needfull his children should be corrected his very loue therefore moueth him to correct them That we may oppose godly wisedome against the wicked policy of our enemy let vs haue this furniture in a readines euen in the time of our greatest peace and prosperity and so prepare our selues against trouble To prepare for troubles in time of prosperity before they come is an especiall meanes to make vs well beare them in time of aduersity when they come We know that death is most fearefull and terrible to them that least looke for it so are all afflictions whatsoeuer §. 24. Answer to Satans suggestion against the benefit of Patience Suggest 2. ALl the patience in the world can neither preuent nor remoue the least crosse that falleth on man In what steed then wil this furniture stand him Answ Though it were granted that patience could neither preuent nor remoue any crosse yet will it stand vs in very great steed For to follow the metaphor we know that though shooes and greaues make not the way plaine without stones stubs and thornes yet they make a man better able to treade on them and passe thorow or ouer them and keepe his legs or feet from being galled or pricked So patience enableth vs well to beare alâ— troubles and with some quietnesse to passe them ouer and it keepeth the soule from being pierced Yea it maketh great and heauy burdens seeme much lighter then otherwise they would The heathen who were guided onely by the light of nature obserued thus much I haue my selfe obserued two seuerall persons lying vnder the same crosse What could make such a difference but this preparation of the Gospel of peace The spirit of a man will sustaine his infirmity but a wounded spirit who can beare Further I adde that this preparation doth preuent and remoue many sore troubles as anguish of soule vexation of spirit disquietnesse of mind distemper in affections with the like which though they oft rise from outward crosses yet they oft proue more heauy burdens then those same from whence they did arise For example a couetous man hauing a small losse which he might well beare if he were shod with this furniture by his disquietnesse of mind and impaciency for that losse bringeth a much heauier crosse vpon him So in sickenâ—sse in outward disgrace banishment imprisonment c. the anguish of soule which proceedeth from an impatient heart often times proueth to be the greatest crosse So the feare of troubles is oft worse the trouble it selfe and fretting against the malice of an enemy doth a man more hurt then the enemy himselfe can Now this furniture of the soule may both preuent and also remoue these great and greeuous crosses as anguish of mind and spirit needlesse feares fretfulnesse enuy murmuring with the like §. 25. Answer to Satans suggestion against Gods loue in corecting AGainst the ground of this preparation which is the Gospell of Peace Satan obiecteth one while that there is no reason to relie on it another while that it procureth more troubles to them that rest on it Suggest 3. Troubles are fruits of Gods wrath to conceit any peace with God while troubles lie on vs is to call darkenesse light and hatred loue To build patience on assurance of reconciliation with God is to cast anchor vppon quicke-sands or in a bottomelesse Sea A man may better hope for life when the tokens of the plague appeare vpon his skinne then hope for reconciliation with God while troubles the tokens of Gods wrath lie vpon him The assaults of Iobs wife and friends tended much to this purpose Answer The ground of this suggestion being applied to the Saints is directly false and contrary to the current of the Scripture which oft testifieth that whom the Lord
or throwne at him Euen so he whose soule is established with Hope waiting for Saluation in the end will with an holy resolution goe on in his course to God not fearing the manifold assaults of his spirituall enemies being assured that they shall not pierce his soule but that at length he shall remaine a Victorer when the Diuell and his instruments haue shot all their Arrowes against him Hope of Saluation maketh a man rouse vp his soule and spirit in the midst of temptations thus much the notation of that word whereby the Apostle setteth forth the Hope and earnest expectation of the creature implieth Dauid alludeth heereunto saying Vnto thee O Lord lift I vp my soule And againe I will lift vp mine eyes to the mountaine from whence my helpe commeth Out of all that hath beene said may easily be gathered what is the vse of hope and how needfull and profitable a peece of Armour it is §. 8. Of the vse of Hope THe vse of it is to keepe vs from fainting that we be not confounded through any assaults of our enemies for Hope maketh not ashamed but maketh bold and confident Dauid implieth that he had fainted but for his hope and thereupon exhorteth others to Hope in the Lord. In this respect the Apostle vseth another metaphor and resembleth Hope to an Anchor When Mariners haue a good sound Anchor fast tyed to the ship with a strong Cable and fast fixed on firme ground they dare sleepe quietly therein though stormes and tempests arise for the Anchor will keepe the ship safe and sure so as it cannot be carried away of winds nor beaten against rocks nor swallowed of gulfes Thus doth Hope after an holy maner make vs secure and that though afflictions and temptations like stormes be raised against vs. Though I should walke through the valley of the shadow of death I will feare no euill saith Dauid whereby he manifesteth his holy security which also he doth by many other like speeches in his Psalmes §. 9. Of the need of Hope in regard of the vncertaine and long date of Gods promises THis being the vse of Hope it is very needfull yea necessary and that in foure respects 1 In regard of the time which God hath set downe for the accomplishment of his promises which time is oft both vnknowne and long dated though the time be of God certainly determined so as it cannot be preuented Ioh. 7. 30. nor shall be ouerpassed Hab. 2. 3. yet it is not alwayes made knowne vnto vs. It is therefore needfull that we waite for the time of the accomplishment of them Such a collection doth Christ himselfe inferre vpon such a ground Take heede watch and pray for ye know not when the time is And excellently doth he exemplifie it by the parable of the seruants that waited while their Master returned from the wedding In wisedome also it pleaseth God many times to set a long date to the accomplishment of his promises When Abraham came out of Haran then God promised seed vnto him and a blessing vpon his seed yet was Abraham an hundred yeeres old before he had a childe of Sarah so there passed at least twenty fiue yeeres betwixt the making and performing of this promise compare Gen. 12. 4. 21 5. yet aboue Hope vnder Hope did he wait for it The promise which was made to Simeon was not accomplished till he was an old man ready to die yet he continued to wait There passed almost foure thousand yeeres betwixt that time wherein the blessed seed of the woman was first promised and wherein he was exhibited There haue passed aboue fiue thousand yeeres since the time that the glorious comming of Christ vnto iudgement was promised and yet is not accomplished and God knoweth when it shall be The date of many promises are much longer then the Saints thought of and they are kept longer in suspence then they looked for In this respect there is great need of Hope yea of patient Hope Note the answer giuen to the soules vnder the Altar which was That they should rest till their fellow seruants and their brethren that should be killed euen as they were were fulfilled The office of Hope is to make vs waite and still to waite and that with patience though God tarry neuer so long Though it tarry waite Hab. 2. 3. Dauid waited though his soule fainted Psal 119. 81. §. 10. Of the need of Hope in regard of troubles 2 IN regard of those many troubles and perplexities which doe fall out betwixt the making and accomplishing of Gods promises we haue a great need of Hope After that God had promised Canaan to Israel Israel was in miserable bondage before he possessed Canaan yea after God had sent Moses to tell them that the promised time of their deliuerance was come they were more cruelly oppressed before they could get out and when they were got out what and how many streights were they brought vnto at the red sea and in the wildernesse before they entred into Canaan euen such and so many as of all the men which came out of Aegypt onely two which patiently waited to the end entred into it Dauid was promised to haue the Kingdome of Israel but how was he persecuted and made to fly the Countrey before he was crowned How oft were the people of God made a prey to their enemies and scorned among the nations before the promised Messiah was exhibited What desolations hath the Church been brought vnto it hath been like the Moone in the deepest waine and yet Christ not come Thus doth the Lord in wisdome dispose of his Church while it is here warfaring on earth as for many other iust and weighty reasons so to try if we can waite patiently waite and that vnder Hope though it be aboue Hope In regard of these troubles therefore is Hope very needfull as the Apostle implieth who earnestly exhorteth the Hebrewes euen in this respect to waite It is the office of Hope to make vs waite and abide til God remoue the crosse §. II. Of the need of Hope in regard of the scoffes of the wicked 3 HOpe is needfull in regard of the scoffes and reproaches of the wicked for if Gods promises be not speedily accomplished they are ready to vpbraide Gods children and say Where are his promises If afflictions befall them Where is their God If afflictions be greeuous There is no helpe for him in God Is not then Hope necessary to vphold vs against these Dauid hereby vpheld himselfe for when the wicked said Where is their God he said to his Soule Waite on God It is the office of Hope to make vs looke so much the more stedfastly vpon God and the faster to cleaue vnto him by how much the more wicked men doe seeke to draw vs from the Lord. §.
of others then of them which receiue them 2 Such persons were much better want all those things then haue them for because they call not on God God giueth them no grace well to vse them so as they abuse them to their owne destruction Achitophels wit Goliahs strength Herods eloquence were the cause of their ouerthrow in this World and though all haue not like ends in this World yet all heape vp wrath vnto themselues against the day of wrath Reade Rom. 2. 4. 5. 3 That spirit which commeth accompanied with all needfull sauing and sanctifying graces is not gotten without Prayer God giueth the holy Ghost to them that desire him §. 20. Of the fift motiue the profit of Prayer 2 THe vtility or profit of Prayer is much euery manner of way It is profitable 1 To obtaine euery good thing as is euident by the promise of Christ Ioh. 16. 23. Verily verily I say vnto you whatsoeuer ye shall aske the Father in my name he will giue it you Note the certainty of this promise in Christs vehement asseueration Note the generality of it Whatsoeuer The Heathen among whom the Christians liued after the Apostles dayes obseruing so much said There was nothing which Christians could not obtaine of God by Prayer I might here particularly exemplifie this by seuerall instances of all kinds of blessings spirituall and temporall publike and priuate for our selues and others concerning this life and a better and shew how Gods children haue by Prayer obtained them and also declare seuerall promises made by God for all these But I haue in part declared these before and I shall haue fitter occasion to handle them when I speake of the matter of prayer 2 To preuent iudgements threatned and remoue iudgements inflicted Note for this purpose the prayer of Salomon 1 Kings 8. 33 c. 3 To preserue nourish and strengthen in vs all spirituall graces by Christs prayer was Peters faith kept from failing whereby Christ sheweth that Prayer is an especiall meanes to be vsed to that end So the Apostle praied in the behalf of the Colossians that they might be filled with knowledg c increasing therin strengthned c. 4 To obtaine remission of sinnes for this is the sum of the fift Petition and for this end Peter saith to Simon Magus Pray God that if it be possible the thought of thine heart may be forgiuen thee whereby he implieth that if remission of sinnes may be obtained by any meanes Praier is that meanes 5 To subdue in vs the power of sin which Dauid well knowing praied that sin might not haue dominion ouer him I dare boldly auouch and I dout not but euery Christian soule that is acquainted with this holy exercise of prayer can by experience iustifie the truth of what I shall auouch that the more constant and powerfull a man is in prayer the lesse power sinne hath in him the more sin preuaileth the weaker is the spirit of prayer when Gods children fall into temptation and yeeld vnto sinne their soules are intangled thereby as a bird whose feathers are besmeared with birdlime or whose feete are caught in a snare they cannot flye vp to heauen If by prayer they keepe their hearts aloft they are the more free from being intangled by Satan Faithfull prayer and purpose to sin cannot stand together In this respect I may not vnfitly compare the spirit of prayer to that spirit and breath which commeth from the lungs of a man whereby that ouer-great heate which otherwise would drie vp all his radicall and naturall moisture is cooled and allayed for it is prayer which cooleth and allayeth in man the immoderate heate of lust anger malice enuy c. 6 To sanctifie all Gods creatures vnto our vse for as Gods word giueth a warrant for the vsing of the creatures which are needfull and a direction whereby we are taught how to vse them so prayer to God obtaineth a right vnto them and a blessing vpon them therefore the Apostle ioyneth both these together and saith that the creature is sanctified by the Word and prayer For this end Christ vsually prayed before he vsed the creature and all euen they who haue abundance must pray Giue vs this day our daily bread that they may haue a right vnto and a blessing vpon the creatures which they vse the like may be said of the callings wherein we are placed of the actions which we do and of al things which we haue or vse all are sanctified by prayer who without prayer doe or vse any thing are vsurpers and can looke for no blessing To conclude Prayer is profitable vnto all things §. 21. Of the respects wherein ones Prayer is not heard Obiect AGainst all that is said of the profit of Prayer some obiect that the Prayers of many are fruitlesse they obtaine not the things desired yea that God sweareth he would not heare Moses Samuel Noah Daniel Iob. Answer 1 Many pray amisse and so receiue not wherefore that out Prayers may be profitable we must learne to pray aright as we haue beene directed before 2 Though God alwaies grant not his seruants request instantly yet afterwards when there is a more seasonable time he doth for God is the Lord of times and seasons and best knoweth which is the fittest season both for his owne glory and his childrens good to grant their request For this end did not Christ at first grant his Mothers request when shee desired supply of wine nor the request of the Cananite which shee made for her daughter Note his answer to his Disciples It is not for you to know the times or the seasons which the Father hath put in his owne power 3 Though he heare them not in that particular yet in as good or in a better thing will he heare them As when Paul prayed against a temptation God gaue him grace sufficient to resist it and when Christ praied to haue his bitter cup remoued God enabled him to drink it wherevpon it is said that he was heard in that which he feared Dauid prayed for his childe that died yet was not his prayer in vaine for first his prayer was a sacrifice acceptable to God Secondly God had mercy on the soule of his childe Thirdly God gaue him another sonne of the same mother a Salomon a Iedediah a Prince of peace beloued of the Lord whom God made King after Dauid God better knoweth what is good for vs then wee doe our selues accordingly though he heare vs not alwaies to our owne will and grant what wee suppose to be good yet alwaies he heareth vs to his owne will and granteth what he knoweth to be good for vs. 4 The Saints well know what God hath absolutely promised as all needfull sauing graces and saluation it selfe those absolutely they pray for and
loue Now the proper obiect of true loue is God who by a propriety and excellency is called Loue the liker any are to God and the neerer they come to him the more dearely ought they to be loued and in loue to be preferred before others accordingly in our prayers ought they to be preferred as §. 47. Of praying for Saints 1 SAints who are here in this Text by name expressed to shew that they must most of all be remembred Thus did Christ pray especially for them which were giuen him out of the World And the Apostles remember the Saints by name in their benedictions Reason 1. Of all men these are neerest and dearest vnto God they doe most resemble him in diuine qualities and are best beloued of him 2 God is especially good vnto such for he is a Sauiour of all men especially of such as beleeue 3 They are knit vnto vs by the nearest and firmest bond that can be which is the Spirit of Christ For by one spirit are we all baptized into one body In this respect we are said to haue all one Father to be one Body one Spirit yea to be Christ 4 The promises which are the ground of our prayers doe especially belong vnto them so as with strongest confidence we may pray for them Vse Here see the priuiledge of Saints they especially and aboue all haue the benefit of the prayers of all their fellow Saints For this being commanded to all all the Saints will haue care to performe it yea the Saintâ— alone partake of the benefit of others prayers foâ— though many wicked ones bee prayed for yet thâ— benefit returnes into their bosome who make the prayer as Christ said to his Disciples Mat. 10. 13. If ye salute an house and if it be not worthy let your peace returne to you §. 48. Of praying for Magistrates 2 PVblike persons as Ministers of the Word of whom we shall more particularly speake on the 19. verse and Magistrates as Kings with all that are in authority whom by name the Apostle mentioneth where hee exhorteth to pray for others and Dauid by name prayeth for them saying Giue thy iudgements to the King O God and thy righteousnesse to the Kings Sonne Vnder these may bee comprised all that haue any publike charge ouer others 1 By reason of their office they stand in Gods roome and beare Gods image and in that respect are called Gods Sonnes yea Gods 2 They are of greatest vse and in place to doe most good and in that respect are as Dauids seruants said of him worth ten thousand others This reason alleageth Saint Paul to vrge this duty that wee may leade a quiet and peaceable life in all godlinesse and honesty whereby he implieth that vnder God they may be an especiall meanes for vs to leade such a life §. 49. Of praying for Friends 3 SVch as God hath linked vnto vs by any outward naturall ciuill bonds as Kindred Alliance Neighbourhood Friendship Office or the like Now the nearer â—hese bonds be the more especially must we pray one for â—other The nearest outward bond is Matrimony therefore husbands and wiues must most especially pray one for another as Isack for Rebecca then parents and children as Abram for Ismael next brothers and sisters as Ioseph for Beniamin masters seruants as Abrams seruant prayed for his Master The blessing which God bestowed on Potiphar for Iosephs sake sheweth that Ioseph prayed for his Master likewise such kindred as are out of the family one for another and neighbour for neighbour friend for friend countryman for countryman c. God hath knit persons together by those outward bonds for the mutuall good one of another that they might be more helpfull one to another In which respect the Apostle calleth these bonds ioynts of furniture or bonds of ministration that is bonds whereby the seuerall parties that are knit together furnish one another by receiuing helpe one from another and conueighing helpe one to another Now prayer is the best meanes wherein and whereby we may be helpfull one to another §. 50. Of praying for strangers 4 STrangers euen those with whom wee haue no acquaintaÌ„ce to whoÌ„ we are bouÌ„d by no other bonâ— then that common bond which passeth betwixt man anâ— man whereby all Adams sonnes are knit together Thesâ— are comprised vnder that general particle all men Indâ—uers Psalmes are Prayers for the Gentiles Abram prayed for the Sodomites Loue extendeth it selfe so far For the Law expresâ— commandeth to loue the stranger to be helpful vnto 〈◊〉 And Christ excellently setteth it forth in the exampleâ— the Samaritan that succoured the wounded man whoâ— he found in the way §. 51. Of praying for enemies 5 ENemies euen those who hate curse hurt and persecute vs. This Christ expresly commanded himselfe also practised for when his enemies had spit out the venome of their malice against him and done what hurt they could vnto him he prayed for them and said Father forgiue them So did his Apostle both command it and practise it For to others he said Blesse them that persecute you Of himselfe he said We are euill spoken of and we pray While the enemies of Stephen were throwing stones at him as thicke as haile stones Hee kneeled downe and cryed with a loude voice Lord lay not this sinne to their charge Thus indeed shall wee manifest true Christian loue to be in our hearts for christianity teacheth vs to ouercome euill with goodnesse The Scribes and Pharises which followed the principles of nature taught to hate enemies So did the heathen in their best moral Philosophy Christians onely those true and sound Christians can attaine to his extent of loue it is impossible for a natural man to loue his enemie truly and intirely none euer did or can doe it but those who haue the spirit of Christ in them §. 52. Of mens failing in praying for others Vse IF in these points of praying for others we obserue how farre most goe we shall find how exceedingly most faile therein and come short of their dutie 1 Not onely Atheists but euen few of those that beare the title of calling vpon God come to this extent of loue to pray for their enemies Many can pray for their friends but who for their enemies I doubt not but many finding this point so clearely and euidently laid downe in the Scriptures are perswaded that it is a duty and thereupon sometimes when their blood is colde and the wrongs of their enemies somewhat out of their minds can say God forgiue them or for forme and custome sake when they heare the Minister vtter this clause of the Letany That it may please thee to forgiue our enemies persecuters and slanderers and to
vpon an extraordinary occasion he prescribed a forme of prayer for them to vse In like manner saith Ezra I proclaimed a Fast that we might seeke of God a right way c. And accordingly they obserued his direction and ioined fasting and prayer together for saith he We fasted and be sought our God c. So saith Nehemiah of himselfe I fasted and prayed And of the Church in the new Testament it is said when they sent forth Paul and Barnabas they fasted and prayed and when they ordained Elders they Prayed and fasted Great reason there is to adde Fasting to extraordinary Prayer for when there is an extraordinary occasion of Prayer extraordinary ardency and continuance in prayer must be vsed as was before shewed Now fasting doth quicken our spirits and rowse vp our dull hearts and so both sharpen our prayers adding life and efficacy vnto them and also make vs able to hold out and continue the longer in Prayer For as fulnesse maketh a man drowsie in body and heauy in spirit so as he can neither pray ardently nor continue long in prayer so fasting maketh him fresh and cheerefull both in body and spirit Note the most ardent long continued supplications in Scripture and you shall find them supported by fasting Besides as fasting is an helpe to prayer so it is a testification of our vehement earnest desire of obtaining that which we pray for for by our voluntary abstaining from ordinary foode and other delights of our body we shew that we preferre the thing which we pray for before them The other duties which were reckoned vp among the ends of a Religious Fast as Examination humiliation and mortification as was before noted subordinate vnto Prayer and helpefull thereunto In that fasting therefore is vsed for the better performance of them in the vse of them it proueth to be a further helpe for prayer which will the better appeare if distinctly we consider how fasting maketh vs more fit to performe these duties §. 108. Of Examination another end of Fasting COncerning Examination of our selues we cannot be ignorant but that when any needfull extraordinary blessing is to be obtained or any iudgement to be preuented or remoued it is very requisite to search whether there be not any sinne in vs which may make our prayers to be reiected and not regarded That which the Lord said of the Army of Israel in Iosuahs time may be applied to particular persons namely that if they did not search and find out and take away the execrable and excommunicate among them the Lord would not be with them any more wherefore the Prophet exhorteth first to search and trie our wayes and turne to the Lord and then to lift vp our hearts with our hands vnto God in the Heauens Now by fasting we both gaine more time for examination euen that time which otherwise would be spent in sleeping eating drinking and other like things which in the day of a Fast are forborne and also make ourselues more fit thereto in that our spirits are cheered and our hearts rowsed vp thereby as was noted before This the Saints well knew and therefore were wont in the dayes of their Fast to enter into a serious and solemne examination of their owne and of others sinnes Reade the Prayer that Ezra made in the day of his Fast and in it you may obserue how he searcheth out the sinnes of the Iewes in his time which had prouoked the wrath of God and setteth them in order before God So did the Leuites in that Fast which was kept in Nehemiahs time §. 109. Of Humiliation a third end of Fasting COncerning Humiliation it is well knowne that they which looke to preuaile by Prayer with God must come before him with an humbled heart To him saith the Lord will I looke that is poore and of a contrite spirit Now by fasting wee manifest our vnworthinesse of the least of Gods blessings and so testifie great humiliation yea the very rites of a Fast are a means to humble the soule somewhat the more By laying aside our best apparell by our voluntary abstinence from Gods Creatures by forbearing some of our ordinary sleepe and by refusing in other respects to refresh our bodies we shew that we thinke our selues vnworthy of any outward delights yea of the least crumme of bread and drop of water In old time they were wont to weare sack-cloth in the time of a Fast to shew that the worst cloathing was good enough and to lay dust vpon their heads to shew that they thought themselues more worthy to be vnder the ground then to tread vpon it Againe when we fast because God is displeased for our sinne and as a token of his displeasure inflicteth some iudgement vpon vs we doe not only manifest our great griefe for displeasing God but also after an holy manner take vengeance of our selues which is an especiall point of humiliation commended in the Corinthians §. 110. Of Mortification a fourth end of fasting COncerning Mortification It hath been before shewed that the lusts of the flesh and the wanton affections therof are a great hindrance to feruent prayer being as birdlime to the fethers of a fowle which keepe it from mounting high Yea it is more cleare then needs be proued that they continually fight against the spirit and are a meanes to quench it so as the spirit is kept from making requests for vs so long as lust boyleth and domineereth in vs. Necessarie it is therefore that in this respect the body be beaten downe and brought into subiection But fasting is an especiall meanes to subdue our wanton flesh and corrupt lusts for as pampering our bodies addeth strength to the olde man so fasting mortifieth it and keepeth it downe The Apostle where he implieth that while man and wife giue themselues to fasting and prayer may the better abstaine intimateth that by fasting and prayer lust is subdued §. 111. Of fasting now vnder the New Testament BY that which hath hitherto beene deliuered in explication of a religious Fast we may well conclude that it is a warrantable commendable and needfull exercise Warrantable because commended Commendable because the practise thereof is commended Needfull because of the ends before Propounded It is therefore an exercise carefully and conscionably to be obserued of vs. Obiect It is no where commanded in the new Testament Answ 1. The Apostles and Churches practise thereof in the time of the Gospell sheweth that the Commandements of the old Testament concerning fasting were not as other ceremoniall ordinances of force only for the time of the law but of perpetuall vse so long as a Church should remaine on earth 2 The answere which Christ gaue to the Pharisies in defence of his Disciples not fasting in these words The daies will come when the Bridegrome shall bee
thanksgiuing many Psalmes he beginneth and endeth with praise yea euery verse of some Psalmes beginneth with an exhortation hereunto and euery verse of other Psalmes end with a thankfull acknowledgement of Gods mercie Diuers verses in many Psalmes both beginne and end with praising God There is nothing which that booke of Psalmes more tumbleth vp and downe repeating it very often againe and againe then this clause Praise yee the Lord yea his Psalmes of humiliation which hee beginneth with sobs and teares hee endeth with praise A worthy patterne to follow the more frequent we are in thanksgiuing the more doe we resemble the triumphant Church in heauen which cease not day nor night saying Holy Holy Holy Lord God Almightie In the booke of Reuelation it is oft noted that the heauenly Spirits so soone as any occasion was offered presently fell on their faces and gaue glory to God They doe after an holy manner rebound vp and downe this word Hallelu-Iah one from another Thus doe they alwayes giue thankes It well beseemeth them how can it then but well beseeme vs wee must endeauor to be like them onely heere lieth a difference betwixt them and vs that all teares are wiped away from their eyes so as they haue not such matter of supplication as we haue we must mixe petition and thanksgiuing together so giue thankes alwayes as wee make supplication alwayes for to both these parts of prayer is this extent to be applied one must not exclude another neither must either of them exclude any other duetie THE FOVRTH PART The Ground of Prayer §. 126. Of the meaning of this phrase in the Spirit THe third general branch concerning praier is the ground from whence it ariseth and that is the Spirit Pray in the Spirit saith the Apostle Some heere vnderstand the spirit of man which is the soule and heart of a man and so is this phrase vsed where the Apostle saith I will pray with the Spirit or in the Spirit Others vnderstand the Spirit of God which is the holy Ghost and so is this phrase vsed f where the Apostle Iude saith Pray in the holy Ghost and where Saint Paul saith The Spirit maketh request for vs. I take it that they which exclude either of these come short of the Apostles meaning for I doubt not but he heere intendeth both the Spirit of God and also the spirit of man sure I am that both may stand together yea that both do alwaies concurre together and cannot be seuered for without the holy Spirit of God man cannot pray in his spirit and heart and whensoeuer the Spirit of God helpeth vs to pray hee stirreth vp our spirits and hearts to pray The spirit of man is that especiall place where the Spirit of God hath his residencie This clause then affordeth vnto vs these two instructions 1 True prayer is a worke of the holy Spirit of God and commeth from his motion 2 Prayer framed by the Spirit of God floweth out of the very spirit and heart of a man §. 127. Of the worke of the Spirit in prayer FOr the first note what the Prophet saith in Gods name to Ierusalem I will powre vpon them the spirit of supplications He calleth the gifts of prayer the spirit of supplications because it is Gods Spirit which worketh in vs this gift and inableth vs to call vpon God in a like respect Saint Paul vseth this phrase The Spirit of faith More plainely is this point proued by that phrase which Saint Iude vseth Praying in the holy Ghost but most euidently by Saint Paul who layeth it downe first affirmatiuely saying The Spirit helpeth our infirmities and maketh intercession for vs then negatiuely saying Wee know not what to pray c. What may the Apostle meane by this phrase The Spirit it selfe maketh intercession Doth the holy Ghost truely and properly pray for vs as Christ our High Priest and Mediator or as one of vs for another Noe verily for then should the holy Ghost bee our Mediator which was one of Arrius his heresies an office which is neuer attributed to him but appropriated to Christ For there is one God and one Mediator betwixt God and man the man Christ Iesus Besides then also should God make request to God for the holy Ghost is God but not man also as Christ was The meaning then of the Apostle must needs bee this that the Spirit of God stirreth vs vp to pray quickning and putting life into our dead and dull spirits yea inwardly as it were suggesteth vnto vs and infuseth into vs such desires such sighes grones yea and such words as are acceptable to God which for the truth and sincerâ—â—â—e of them for the vehemencie and ardencie of them for the power and efficacie of them are vnutterable they pierce thorow the very heauens and enter vnto the glorious Throne of Gods grace and there make a loud crie in the eares of the Almightie Therefore in the next verse the Apostle addeth he that searcheth the hearts that is God the searcher of all hearts knoweth what is the minde of the Spirit that is what desires what sighes and groanes what prayers proceed from the work of his Spirit being stirred vp thereby in our spirits for Gods Spirit informeth and instructeth our spirits to make prayers to God according to the will of God which otherwise were most impossible for vs to doe we neither could tell what to aske nor how to aske Thus plainely and clearely we see that true prayer commeth from the motion and worke of Gods Spirit which may yet further be confirmed by comparing Gal. 4. 6. with Rom. 8. 15. in that it is said the Spirit in our hearts crieth Abba Father in this by the Spirit we crie Abba Father The reasons why thus the Spirit prayeth yea why it is needfull that the Spirit should pray and so we pray in the Spirit are these 1 In regard of our naturall estate we haue no abilitie at all to pray a dead man can as wel craue help of another man as a naturall man in faith craue succour of God Wee are not sufficient of our selues to thinke any thing as of our selues Can we then be sufficient of our selues to pray aright 2 In our regenerate estate wee are no longer able to doe any good thing then the Spirit helpeth and assisteth vs. Though once we be inabled by the Spirit to pray aright vet if the Spirit leaue vs and continue not in vs his powerfull worke all our abilitie is gone as a wheele which is turned about with an hand if the hand be taken away the wheele will soone stand still it is needfull that vnto the first grace following grace be added for man after he is regenerate still needeth the present effectuall continual worke of Gods holy Spirit It is therefore said He that hath begunne a good worke in you will
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
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
obseruance is to bee made of all things helpfull or hurtfull thereunto To this purpose tend those many exhortations which by Christ his Diciples are made to watch When Christ warned his Diciples of his last comming and when he was in his agony he bid them watch So Paul so Peter To this purpose also tendeth that patheticall speech of Dauid Awake my glory awake Viol and Harpe I will awake early §. 134 Of the causes of drowsinesse BOth body spirit are carefully to be rowsed vp because of our naturall pronenes to drowsines and heauinesse in body spirit two causes there be which cause bodily slumbering First debility and weaknesse of senses whence it is that young children and old folkes are more proane to slumbering then lusty strong persons Secondly abundance of vapours which stupifie the senses for fulnesse of meat and drinke whence those vapors arise make men sluggish and sleepy Answerable there be two causes which procure spirituall sleepinesse and slumbring 1 Weakenesse of the flesh as Christ implieth when he checketh his Disciples for their sluggishnesse saying The flesh is weake whereby it commeth to passe that by nature we are exceeding drowsie dull as to all good and godly exercises so especially to Prayer which is the best of all I neede not further proue this then by appealing to the conscience of euery one that vse this holy exercise Many are loath to goe about it many when they are at it fall fast asleepe as Eutichus I haue heard this direction prescribed when one cannot sleepe Say thy prayers and thou shalt sleepe it is commonly the direction of prophane persons spoken of sluggish prayers for if a man pray in the spirit with that earnestnesse which hee ought it will rather keepe him the longer from sleepe but yet it sheweth that men are commonly dull and drowsie in Prayer Our spirituall sluggishnesse maketh our hearts heauy and our eyes sleepy Againe our bodily sluggishnesse maketh our spirits more dull 2 Abundance of bye wandring vaine earthly wicked thoughts cares lusts and such other things which like vapours arise in our soules and which the Diuell also is very busie to cast into our hearts in time of prayer These adde much vnto our naturall dulnesse and drowsinesse so as in these two respects there is great neede of watchfulnesse §. 135. Of going drowsily to Prayer LIttle doe they consider the neede thereof who going to prayer are so farre from rowsing vp their spirits and bodies that they doe as it may seeme purposely set themselues to sleepe some compose themselues to such gestures as make them sleepe they hang downe their heads and leane them vpon their armes or hands they sit vpon seates or vpon the ground they close their eyes c Some neuer pray till they goe to bed and so sleepe preuenteth them some againe come immediatly from their pots and platters or from their worldly affaires and businesses and presently goe to prayers without any premeditation or cogitation of what businesse they haue in hand With what deuotion can such prayers be performed Is this to watch vnto prayer The truth is that such doe but mocke God §. 136. Directions for Watchfulnesse Vse 2 FOr auoiding of this and such like aberrations and for a better performance of this duty of watchfulnesse obserue these few directions following In regard of the body first choose such times as are freest from drowsinesse these are mornings for our bodies hauing rested all the night and by rest being refreshed are the more free ready and cheerefull to prayer Schollers find it the fittest times for their studies and so may Christians if they obserue a difference of times find it fittest for their prayer If for prayer sake we rise the sooner we watch vnto Prayer 2 Considering that it is so needefull that we pray at euening which is a drowsie time rowse vp thy selfe before prayer goe not to it halfe sleeping halfe waking Learne of the watchfull Bird the Cocke who when he is about to crow especially in the night time flappeth hiâ— wings and so beateth hiâ— body and rowseth vp himselfâ— to crow Doe thou something to driue away drowsinesse stirre thy body walke meditate sing a Psalme beforâ— prayer at euening Vse such gestâ—res as wiâ—l keepe thee from drowsinesse kneele vpright or to helpe thy weakenesse stand Hasten to prayer goe not to it too late Who doe these things for prayers sake Watch vnto Prayer 3 Moderate thine appetite and vse a temperate diet if after meate thou art to pray sobriety is often ioined to watchfulnesse as an especiall helpe thereof Christ hauing giuen a warning to take heede of surfetting drunkennesse and cares of this World inferreth this exhortation Watch and pray otherwise we cannot well watch pray Wherefore saith Saint Paul Let vs watch and be sober And Saint Peter Be sober and watching in prayer Who eate for prayer sake somewhat the more sparingly doe watch vnto prayer In regard of the soule 1 Take heed it be not too much distracted with worldly thoughts Cares of this World choake the Word much more will they choake the spirit of Prayer Hee that remembring the time of prayer disburdeneth his soule hereof Watcheth vnto prayer 2 Most especially be watchfull against sinne which as hath beene shewed before like birdlime wil so cling the feathers of the soule that it cannot flie vp to Heauen Nothing more dulleth the heart of man then sinne He that yeeldeth thereto can hardly recouer himselfe and reuiue his spirit againe in a long time It was three quarters of a yeere before Dauid was throughly recouered after his great fall for his child was borne before and an extraordinary meanes was vsed to recouer him the Prophet Nathan was sent vnto him It was an admirable and extraordinary thing that Peter was so soone recouered Sinnes doe grieue the spirit and quench his good gift in vs the Spirit being grieued and prouoked to withdraw his presence will not returne againe with a wet finger Especially be watchfull against such sinnes as by nature thou art most proane vnto for in them especially will Satan most attempt thee when thou art going to prayer If thou beest giuen to lust make a couenant with thine eye not to cast it vpon a strange woman auoide wanton company garish attire fulnesse of bread and whatsoeuer may prouoke lust so in anger voluptuousnesse couetousnesse c. This is an excellent point of wisdome and argueth great watchfulnesse vnto prayer if for prayer sake it be done 3 Take notice of Gods mercies and iudgements of his blessings bestowed on thee and of thy wants of the estate of others and of other points concerning the matter of prayer Reade also some part of Gods Word before Prayer Thus shalt thou come furnished to Prayer This is also to watch vnto Prayer Many complaine
Sciences comparable to it in profunditie The Law is not such a mysterie as the Gospell for the Law was ingraued in mans heart and man doth still by nature retaine some glympse and sparkles thereof for the Apostle saith that the Gentiles doe by nature the things contained in the Law and shew the worke of the Law written in their hearts But the Gospell was neuer written in mans nature it was extraordinarily reuealed and is aboue nature wherefore the Apostle contenteth not himselfe to call it a mysterie but also termeth it a great mysterie intimating thereby that it is a mystery both of great weight and moment the knowledge of nothing else can be more excellent necessarie and profitable and also of other things most obstruse admirable and incredible so as it is without controuersie a great mysterie a most certaine sure vnfallible vndeniable truth §. 169. Of searching into the depth of the Gospell THe Gospel being a mysterie such a mysterie as we haue heard it is not lightly and sleightly to be passed ouer it requireth our best study and meditation and it is worth the best paines that we can take men naturally are desirous to haue knowledge of deepe and profound matters this maketh some schollers to spend much time and take great paines in reading the Schoole-men because they account them profound Authors in regard of the many deepe questions which they discusse others in studying Astrologie Astronomie Geometrie and other parts of Mathematiques because they are accounted deepe Sciences aboue the common conceit and capacity of ordinary men there is no mystery in any Science which men heare of but they are very inquisitiue into it and desirous to know it Loe heere is a mysterie of mysteries wherein out happinesse consisteth so as the knowledge therof cannot but be most needfull and behoouefull Vse we therefore all the meanes that possibly we can to vnderstand it and to all other meanes adde faithfull and earnest prayer to God to giue vs the spirit of illumination that so we may the better conceiue it In studying it let vs not measure i◠by the laste of our own capacity for it is a mystery abou◠our capacitie they which know it best know it but in part when it is opened as clearely as can be by mans tongue it still remaineth to be a mysterie Faith therefore in this respect must be placed aboue our reason and wee must beleeue more then wee can conceiue herein hath faith a preheminency aboue reason that it is of an infinite capacitie for whatsoeuer God reuealeth faith beleeueth though reason cannot fatham the depth of it If in the mysterie of the Gospell we should beleeue no more then by our reason wee can discerne the reason of we should beleeue little or nothing Let vs therefore haue recourse to Gods word where this mysterie is reuealed and pray to God by his Spirit to reueale it vnto vs. §. 170. Of the meanes of vnderstanding the mysterie of the Gospell THey who haue attained to the greatest vnderstanding of this mystery that can be ought not to be arrogant boast thereof as if they were of a greater capacity deeper vnderstanding sharper wit then others For nothing in man is auaileable to find out this mystery They ought rather to be thankfull vnto God who hath vouchsafed such knowledge vnto them and euery one say as Christ did vnto God I giue thee thankes O Father Lord of heauen and earth because thou hast opened these things vnto babes For that which Christ said to Peter may bee applied to all that haue any sound knowledge of the mysterie of the Gospell Flesh and blood hath not reuealed it but our Father which is in heauen §. 171. Of the cause of errors about the Gospell LEt not any be offended that so many in all ages haue grossely erred and broached diuers heresies about the Gospell as Arrians Aetians Ennomians Eutichians Mercionites Manichees Nestorians Papists Anabaptists Familists and many others For the Gospell being a mystery it is no maruell that many who haue searched into it by their owne wit haue erred therein Their errors haue not risen from any vncertaintie and variablenesse in the Gospell but from the shallownesse of their owne conceit God in iust iudgement hath not vouchsafed to open the eies of their vnderstanding but rather as Christ said Hath hid these things from the wise and men of vnderstanding and also suffered the God of this world to blinde their eyes that the light of the glorious Gospell of Christ should not shine vnto them §. 172. Of mans preferring other mysteries before the Gospell VEry preposterous is the conceit which many haue of Gods word wherein this mystery is reuealed They account it a plaine easie booke wherein no great depth of learning is contained And thereupon prefer other books as more profound to it The Iewes had their Talmuds and Cabal◠in which they thought much more deepe matter was contained then in the holy Scripture The Turkes haue their Alcharon in comparison whereof they lightly and basely esteeme the Scriptures In like account doe Papists hold many of their vnwritten traditions Decrees of Councels Edicts of Popes all which they equall if not preferre vnto the Scriptures Anabaptists also Familists and such like Enthuliasts say that the Scripture is but as milke for yong nouices but the reuelations which they receiue as they pretend from God are strong meate I would this meane and base esteeme of holy Scripture remained onely among such Infidels and Heretiques as are Iewes Turkes Papists Familists c. But too true it is that it hath too great place in the opinions of many both scholers others Some who prefer the study and learning of Postillers and quaint writers before the wisdome of God contained in his written word Thus great mysteries are of many accounted sleight matters and meere toies are accounted mysteries The things of the spirit of God are foolshnesse to man Let vs take notice of this egregious point of folly For the wisedome of this world is foolishnesse with God and know that no learning can bee like the learning contained in the holy Scripture which declareth the wisedome of God in a mystery euen the hidden wisedome which God ordained before the world vnto our glory Eph. 6. 20. For which I am an Ambassador in bonds that therein I may speake boldly as I ought to speake §. 173. Of well discharging a mans office THe reasons which the Apostle vseth to inforce his request now follow The first is taken from his office he was an Ambassador of the Gospell or for the Gospell namely to declare and make knowne the Gospell This his office sheweth that hee was after an especiall manner deputed and appointed by God to preach the Gospell This charge being laid vpon him very needfull it was that he should haue vtterance with open mouth boldly to make knowne
A reiecting of the Gospell which the Apostle in his description of this sinne euidently noteth for first hee maketh an opposition betwixt despisers of the Law and despisers of that against which they sin that fall into this vnpardonable sin now what can that which is opposed to the Law be but the Gospell Againe his description of that which is despised can agree to nothing so wel as to the Gospell 2 A despitefull reiecting thereof which the same Apostle noteth vnder these phrases a treading vnder foote counting an vnholy thing despiting Vnder this clause are comprised malice hatred of hart blasphemie of the tongue and persecution in all which the Scribes and Pharisies manifested great despight against Christ so haue all others that euer committed this sinne In this respect the Apostle calleth them aduersaries 3 A despitefull reiecting of the Gospell against knowledge which the Apostle expressely noteth in this phrase after we haue receiued the knowledge of the truth 4 A despitefull reiecting of the Gospell against conscience which the Apostle implieth vnder this word Wilfully 5 A wilfull gainsaying and opposing against the inward operation and supernatural reuelation of the Holy Ghost which is noted by the Apostle vnder this phrase Hath done despite vnto the Spirit of grace 6 A despiting of the Spirit in such things as he reuealeth to them for their owne good euen the saluation of their soules this is comprised vnder those phrases of tasting the heauenly gift the good word of God and powers of the world to come which they doe as it were spit out againe §. 18. Of the difference betwixt the sinne against the Holy Ghost and other sinnes BY the forenamed definition may the sinne against the Holy Ghost be distinguished from many other sinnes which come neere vnto it as 1 From many sinnes against knowledge yea and against conscience also for they may be without malice of heart which this cannot be The elect may fall into them but not into this Dauid and Peter sinned both against knowledge and also against conscience 2 From many sins committed on malice against Christ and his Gospell which may be done on ignorance 3 From blasphemie and persecution which may be done also on ignorance or in passion 4 From deniall of Christ which may be done on feare instance Peters example or other like temptations It is an ancient heresie of the Nouatians to deny repentance and pardon to such as haue once denied Christ 5 From Apostasie from the faith and profession of religion which also may bee done not on malice but through the violence of some temptation It is noted of Salomon that he continued not to follow the Lord but turned after other gods through the perswasion of his wiues When a Kingdome changeth Religion as England in Queene Maries dayes many prooue Apostates and fall away from the profession of the Gospell and professe idolatrie for feare of persecution or for too much loue of this world to hold their places and offices their honors and dignities their houses and lands or else on an infirme and weake perswasion that they can keepe their hearts pure and their faith sound though with their bodies they outwardly subiect themselues to idolatry The Leuites which in the captiuite fell away though they were barred from medling with the holy things yet they were admitted to doe other seruices in the Temple whereby it is manifest that they fell not into this vnpardonable sinne 6 From Presumption and sinning with an high hand as Manasseh did 7 From Hardnesse of heart from impudencie and committing sin with greedinesse For so did the Gentiles which had not the Gospell supernaturally reuealed vnto them 8 From Infidelitie and impenitencie yea from finall infidelitie and impenitencie whereinto all the reprobate fall If finall impenitencie should be the sin against the Holy Ghost as some do take it then should euery one that is damned sinne against the Holy Ghost yea then could not this sinne be committed till death and then in vaine should the caueat of Saint Iohn be concerning not praying for them §. 19. Of the persons that may fall into the sinne against the Holy Ghost HAuing seene what the sinne against the Holy Ghost is for application of the point to the parties with whom Christ had to do we will in the next place discusse whether the Scribes and Pharisies that slandered Christ committed this sinne or noe Many say they did not commit this sin and to prooue their assertion they vse these two arguments 1 They neuer professed Christ 2 Christ prayed for them To the first I answere that two sorts of people may fall into this sinne namely they who professe Christ and his Gospell and they who neuer professed it Professors that sin against the Holy Ghost are called Apostates that is departers away namely from the faith or from the profession of the Gospell for the Greeke word which according to the notation of it signifieth Apostasie is translated a departing and a falling away not that all who depart away and in that generall sence are called Apostates doe commit this sin as was noted before but because they that fall into this sin are most notorious Apostates denying the truth not in tongue only but in heart also not through feare but in malice vtterly renouncing and bidding defiance to the faith not contenting themselues to deny it but shewing themselues deadly enemies against it and persecuting all that are friends vnto it hauing in that respect a very diabolicall propertie not enduring that any should reap benefit by that which they haue reiected such an Apostate was Alexander the Copper-smith and Iulian. They who neuer professed the truth of the Gospell may also sinne against the Holy Ghost as they doe to whom the Spirit hath so clearely and supernaturally reuealed the truth of the Gospell as their heart and conscience doth inwardly tell them that they ought to make profession thereof yet their malice against it not onely keepeth them from professing it but also maketh them to reuile it and to persecute the professors of it The Apostle saith of such an one that he is condemned of himselfe Such were the Scribes and Pharisies which blasphemed Christ and such are many of the learneder Papists The difference betwixt these two sorts is that the former hath gone a step further in shew of goodnesse but thereby haue made their fall the more offensiue and their sinne the greater in that to the sinne against the Holy Ghost they haue added Apostasie as some adde oppression murther and the like To the second argument to proue that the forenamed Scribes and Pharisies sinned not against the holy Ghost taken from Christs prayer I answere that Christ prayed not in particular for these but for such as were indeed in the outward act associates but not of so euill
in and by whom wee are iustified and sanctifying Faith because by it God purifieth our hearts §. 14. Of the definition of iustifying Faith THis true sound vnfained iustifying sanctifying sauing Faith whereof wee now speake I say this Faith is a beliefe of the Gospel whereby Christ and all his benefits offered therein are receiued In this definition note the two vsuall parts of a definition 1. The common matter of it A beliefe of the Gospell 2. The particular forme or difference whereby Christ c. The former sheweth wherein true iustifying faith agreeth with other kinds of faith the latter wherein it differeth from them 1 It is a beleefe this it hath common with all kindes of faith where there is no beleefe no credence no assent giuen there is no faith at all 2 Of the Gospell though the whole word of God bee the generall obiect of iustifying Faith yet the Gospell is the speciall obiect thereof by it is the heart of a beleeuer especially moued and affected and this is it which iustifying faith hath common with that kinde of faith that commeth nearest vnto it and is hardly distinguished from it namely a temporary faith What the Gospell is wee haue shewed before The summe of it is plainely and fully laide downe by Christ himselfe in these words God so loued the World that hee gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 3 Whereby Christ and all his benefits offered therein Christ Iesus is the subiect matter and very substance of the Gospel and so the proper and peculiar obiect of iustifying faith Christ I say not barely and nakedly considered in himselfe for then were he no Sauiour but accompanied with all those benefits which as our Mediator and Redeemer he wrought and purchased for vs. The Apostle setteth downe foure of those benefits Wisdome Righteousnesse Sanctification Redemption vnder which the other may bee comprised These are said to bee offered in the Gospell 1 Because of the necessary relation betwixt receiuing and offering for receiuing presupposeth an offering 2 To shew the ground of our receiuing which is Gods free offer 3 To shew that all they who receiue not Christ plainly reiect him and so are iustly condemned for reiecting him 4 Are receiued In the act of receiuing the nature of iustifying faith especially consisteth for thereby is Christ made a mans owne in this the best temporary faith that may be commeth short of iustifying faith for all that ioy which temporary beleeuers conceiue ariseth not from any true possession of Christ but onely from some apprehension of those great and excellent things which in the Gospell are promised Iustifying faith is as it it were the hand of the soule a spirituall instrument framed in our hearts by the Spirit of God whereby we lay hold on Christ and apply or take vnto our selues and receiue those things which God in the Gospel offereth vnto vs. This word of receiuing fitly answereth that metaphor of eating and drinking so oft vsed in the Scripture to set forth the nature of Faith Ye know that all the benefit we receiue by food cometh from our eating drinking it though there be set before a man great plenty of dainty and wholesom cheare yet if it be not eaten where is the benefit of it so in vaine is Christ with all his benefits offered if he be not receiued Fitly also doth it answer another excellent metaphor namely of marriage which is oft vsed in the holy Scripture to set forth that neere vnion which is betwixt Christ and the faithfull God maketh offer of his Sonne in marriage to mankinde Christ came downe from heauen to be a suter and to bee espoused Ministers his friends intreat vs in Christs steed to accept him when in our hearts we accept this offer and receiue this Sonne of God to be our husband then in truth and indeed wee beleeue and not before Thus haue I opened this definition of Faith in the seuerall parts thereof out of it two especiall points are to be noted 1 That euery faithfull soule euery true beleeuer giueth a full assent in his mind to the truth of the Gospel that God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life so as heere is excluded a wauering opinion for beliefe is a strong perswasion and also a presumptuous conceit for the Gospel is the Word of Truth which cannot deceiue 2 That with the assent of the mind there goeth a consent of the will soas what the beleeuer conceiueth in his vnderstanding to be true he embraceth in his will to be good and so in his heart ioyfully receiueth that faâ—â—r which God freely offereth vnto him namely Christ Ie Iesus and in with him all things needfull to saluation Thus by Gods offer of his Sonne in the Gospel and our receiuing of him by Faith we come to be espoused to Christ as a Bride to her Bridegroome to be in graffed into him as sciences into a stocke to be of one body with him he the head we the members and so he and we to make one Christ By the Faith here spoken of Christ dwelleth in our hearts he is ours and we are his This and nothing but this is it wherewith we shal be able to quench all the fiery darts of the wicked §. 15. Of the resemblance betwixt Faith and a Shield NOw further marke how fitly this Faith is compared to a Shield A Shield is a generall fence for the whole body especially for the principall parts the head and heart There are sundry kindes of shields bucklers and targets vsed in warre some round and small some square some like an halfe moone some after one fashion some after another and accordingly they haue diuers names The Greeke word which heere the Apostle vseth is taken from a doore or gate so as it signifieth a long broad large shield wherewith the whole body was couered The vse of it is both to auoide handy blowes strokes foines pushes and the like made with Sword Halberd Spâ—are and such like weapons and also to keepe off Darts Arrowes Bullets Stones and such annoyances as were shot and flung afarre off so as it is a common defence against all sorts of weapons all kinds of assaults Of this vse is Faith able to defend the whole man from al sorts of temptations cast against him by any of his spirituall enemies the flesh world or diuell By Faith the beleeuer holdeth out Christ himselfe and the power and efficacy of his obedience and suffering against all spirituall assaults if this defend him not from all what can This will keepe vs safe from temptations taken from the corruption of our nature imperfection of our obedience