Of preuenting the sinne against the Holy Ghost TO returne to the point in hand wee haue heard what the sinne against the Holy Ghost is and what the issue thereof is namely Impossibility of pardon certaintie of eternall damnation Whose heart doth not tremble to thinke of their estate The very Diuels doe tremble to thinke of their owne doome and iudgement Diues is thought to be in a most miserable plight That which ministreth any comfort to sinners in this world is that they hope the due vengeance of their sinnes shal not be executed vpon them This hope can none haue that sinne against the Holy Ghost Though all sinnes as before we haue heard shall bee pardoned yet a man may so grow on in impudencie and obstinacie as to sinne against the Holy Ghost and make his sin irremmissible and himselfe certaine of eternall damnation Let vs therefore take heed of making any way to this sin and of prouoking God to cast vs cleane ouer into Satans power or rather to suffer vs to giue vp our selues wholly vnto Satan For the preuenting hereof let the directions heere following bee carefully obserued 1 Be watchfull against euery sin yea against the very beginnings of sinne Giue no place to the Diuell Take heed left there be at any time in any of you an euill heart of vnbeleefe in departing from the liuing God Especially let vs take heed of sinning against our owne iudgement and knowledge against the perswasion of our heart and conscience and against the reuelation and motion of Gods Spirit in vs. Sinne is deceitfull and Satan is subtill They allure men step by step to descend till by degrees they bring vs into this irrecouerable downefall of the sinne against the Holy Ghost 2 Haue the Gospell the Word of saluation in high account As we haue knowledge thereof so let vs set our heart and loue vpon it Loue of the Gospell will make men cleaue close vnto it and will keepe them from renouncing of it If men receiue not the loue of the truth that they might be saued God will send them strong delusion that they should beleeue a lye and bee damned Through light esteeme of the Gospell men oft come to reiect it and to proue Apostates 3 Duely weigh the difference betwixt Christ and the world how Christ can vphold thee and preserue and protect and prosper thee against the world but all the world cannot shelter thee from his warth True knowledge of Christ of the benefits wee reape by him of the priuiledges we haue in him of the comfort and peace we receiue through him will make vs account all the things of this world in comparison of Christ but as dung and it will make vs also stand the more resolutely against all the assaults of the world and not suffer our selues thereby to be drawne from Christ Let vs oft call to minde that which Christ hath said to this purpose What is a man profited if he gaine the whole world and lose his owne soule or what shall be giue in exchange for his soule 4 If at any time through his owne weakenesse or the violence of any temptation a man be so farre ouertaken as to deny the Gospell and to forsake Christ let him not persist therein but rather as Peter did vpon the first occasion offered to discouer his folly let him throughly humble himselfe and speedily repent The longer sinne continueth the stronger it groweth and the greater aduantage will Satan take thereby Deadly poison being speedily purged out may be kept from infecting the vitall parts 5 After once thou art recalled hauing before time denied Christ be the more watchfull ouer thy selfe that thou deny him not againe and againe If the Diuell being once cast out returne againe Hee will come with seuen other spirits more wicked then himselfe If after men haue escaped the pollutions of the world through the knowledge of th◠Lord and Sauiour Iesus Christ they are againe intangled therin and ouercome the latter end is worse with them then the beginning 6 While thine heart is pliable pray earnestly instantly pray as against all sins so especially against presumptuous sinnes as Dauid did and in particular against this vnpardonable sinne Nothing more powerfull against sinne and Satan then faithfull prayer without this all other meanes are fruitlesse This meanes is to be vsed as for our selues so also for others as we haue before shewed There is nothing against which we ought more earnestly to pray then against this sinne for no estate more desperate then theirs who fall into this sinne §. 34. Of the persons who cannot fall into the sinne against the holy Ghost AS this Treatise was begun with declaration of Gods Mercy in forgiuing all manner of sins so it shall bee concluded with application of comfort to the elect and that in regard of the nature and issue of the sinne against the Holy Ghost That which maketh this sin to seeme as an hot fiery thunderbolt euen that which maketh it most terrible and dreadfull that I say ministreth matter of comfort to the elect namely that it is impossible it should be pardoned and that the committers thereof are sure to bee eternally damned The comfort is this that the elect are absolutely freed from it so as they cannot fall into it The Reasons are euident 1 When they come to bee inlightned together with their illumination regeneration is wrought in them Now they who are borne againe cannot so wholly giue vp themselues to sin and Satan as to sin against the Holy Ghost The Apostle in a more inferiour degree and kinde of sinning then in this kinde against the Holy Ghost saith Whosoeuer is borne of God doth not commit sin for his seed remaineth in him and he cannot sinne because he is borne againe 2 All the sinnes of the elect in the issue and euent are Veniall such as shall be pardoned For though in the nature and kinde of sin euery of their sins are as the sins of all other mortall For the wages and due deserts of sin not any one sin excepted is death yet hath Christ by his death satisfied for all their sins All therefore shall be pardoned to them 3 All that are elected are elected to eternall life and being elected thereto they shall assuredly be made partakers thereof Gods purpose and decree remaineth firme and stable and cannot be made frustrate They are not therefore in danger of eternall damnation and so cannot fall into that sin Yet let no man be presumptuous or secure in this regard for first hee may bee mistaken in his election and thinke he is chosen when indeed he is not If hee be deceiued and mistake the markes of his election then is he not exempted from this sinne and the feareful issue thereof Againe though he be elected yet if hee be not watchfull ouer himselfe
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
Satan and our owne lusts as for a time he gaue Dauid ouer §. 62. Of the assurance of Faith THe ground of the latter extreame is that they feele the flesh in them they are very weake and prone to fall away and many in all times haue fallen away Answer These that are thus tempted must know that the cause of our assurance is not in our selues but in Christ our head as we lay hold of him so he fast holdeth vs for there is a double bond whereby we are knit vnto Christ one on Christs part the other on ours That is the Spirit of Christ Hereby wee know that wee dwell in him and he in vs because he hath giuen vs of his Spirit This is our Faith for Christ dwelleth in our hearts by Faith Now though our Faith should let goe her hold yet Christs Spirit wōld not let go his hold This ground of assurance the Scripture expresly declareth for saith Christ I know my sheepe I giue vnto them eternallife and they shall neuer perish now marke the reason There shall not any plucke them out of my hand My Father which gaue them me is greater then all and none is able to take them out of my Fathers hand Wherefore the Diuell and all his adherents can doe no more to put out the light of Faith and plucke vs from Christ then all Creatures on Earth can to extinguish the light of the Sunne For why The Sun from whence this light commeth is farre aboue all they cannot come at it So Christ on whom our Faith is founded is farre aboue all our enemies Christ must be plucked out of Heauen if true Faith vtterly fall away 2 Let the fore-named weake ones consider that as the flesh is in them to make them weake so also the power of Christs Spirit is in them to make them strong Though the spirit suffer the flesh sometimes to preuaile it is not because the flesh is stronger then the spirit or the spirit weaker then the flesh but because the Spirit in wisdome will haue vs see our weakenesse see in what need we stand of the power of God flie to God depend vpon him and at length the Spirit will preuaile and get full conquest 3 As for the fals of other wee know not what they were in truth §. 63. Of the grounds of Scripture for perseuerance TO be freed from this last temptation they which are subiect thereunto must seriously ponder those scriptures which set forth the certainty and perseuerance of Faith which are such as these He that beleeueth hath euerlasting life and shall not come into condemnation but is passed from death vnto life He that drinketh of the water that I shal giue him shall neuer thirst but the water that I shall giue him shal be in him a well of water springing vp into euerlasting life This is the victory that ouercommeth the World euen our Faith Hee that beleeueth on Christ shall not be confounded They that trust in the Lord shall be as Mount Zion which cannot be remoued but abideth for euer The grounds of this stability of Faith are in the Scripture noted to be these 1 The constancy of Gods loue mercy truth couenant calling gifts and the like which is set forth by these and such like promises as these be I haue loued thee with an euerlasting loue With euerlasting kindnesse will I haue mercy on thee My mercy shall not depart away from him The Lord hath sworne in truth hee will not turne from it I will make an euerlasting couenant with them The calling and gifts of God are without repentance 2 The perpetuall efficacy of Christs intercession manifested in one particular example which is to be applied to all his Elect for what he said to Peter I haue praied that they Faith faile not he performeth for all 3 The continuall assistance of the Holy Ghost in which respect it is said That hee shall abide with vs for euer and that hee which hath begunne a good worke will finish it If well we weigh and apply these and such like testimonies of Scripture though we worke out our saluation with feare and trembling yet shall we not be fearefull and doubtfull of the issue §. 64. Of preseruing and encreasing Faith AS a preseruatiue against those two poysonous potions and as a meanes to keepe vs in the right way from falling into any of the two extreames diligent care must bee vsed to preserue and encrease this precious gift of Faith for if Faith be kept aliue so as it may beare sway in vs it will keepe vs both from boasting and doubting Two especiall points there be which make to this purpose 1 A conscionable and constant vse of the meanes which God to this end hath appointed 2 Faithfull and hearty prayer for Gods blessing on those meanes The meanes are two First the ministery of Gods Word Secondly the administration of the Sacraments §. 65. Of vsing the word for increase of Faith VVEe haue heard before how Faith was bred by the word now the word is like to a kind natural mother which giueth sucke to the child which shee hath brought forth whereupon saith the Apostle As new borne babes desire the sincere milke of the word that yee may grow thereby He had said before That we were borne anew by the word of God Here hee sheweth that the Word hath a further vse namely to make vs grow For by the Word the promises of God which at first were made known vnto vs and whereby Faith was bred are againe and againe brought to our remembrance the tender and offer of them oft renewed so as thereby our Faith which otherwise might languish away thorow our own weakenesse and Satans temptations is not onely preserued but exceedingly quickened strengthened and increased Vse Our care therefore must be diligently to frequent the publike ministery of the Word for by it Christ is lift vp in the Church as the brasen Serpent was in the Wildernesse Yea also to reade and search the Scriptures in Families and with our selues alone We heard before that we must attend on the Word till we find Faith wrought in vs. Here we further learne neuer to giue ouer but so long as our Faith hath neede to be confirmed and increased which will be so long as we liue in this world to vse the Word Wee may not therefore thinke it sufficient that we haue had this benefit of the Word to beleeue we must labour for a further benefit to be established and confirmed thereby more and more in our most holy Faith §. 66. Of vsing the Sacraments for increase of Faith THe Sacraments are purposely added for this end to strengthen our Faith which they doe two wayes First they are Gods seales added vnto his word that by two immutable things Gods promise and Gods seale wherein it
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
teach other doctrine auouching that if any do he is proud and mad and therefore biddeth auoid such yea he denounceth a fearefull curse against them which preach otherwise then the Apostles had done Besides this being without warrant of the Word how can it be performed in faith i if not in faith how can it be acceptable to God To say the least against Prayers for the dead they must needs be vaine and fruitlesse for Gods determinate iudgement passeth on euery one so soone as they die If they die in the Lord blessed are they if they die in their sinnes they are irrecouerably cursed as is implyed in the parable of Diues being in hell to whom Abraham being in heauen thus saith They which would go froÌ„ hence to you cannot neither can they come from thence to vs. Herein is the prouerbe verified Where the tree falleth there it lyeth for as life leaueth vs so iudgement findeth vs. Prayer therefore for the soules of the deceased is as physicke for the bodies of the dead §. 40. Of Purgatory AS for Purgatory which Papists make to be a middle place betweene heauen and hell where they say all such are as die not in mortall but in veniall sin and from whence by the Prayers of the liuing they may be released it is a meere fixion inuented of mans idle braine and maintained to increase Antichrists earthly treasures it is against the current of the Scripture which acknowledgeth but two sorts of people Children of the kingdome and children of the wicked faithfull and vnfaithfull and accordingly onely two places after this life heauen and hell The distinction likewise of mortall and veniall sinne as they vse it making some sinnes in their owne nature by reason of the smalnesse of them Veniall is against the Word which saith indefinitiuely of sinne excepting no sinne at all The wages of sinne is death Woe to them that after this life enter into any fire the Scripture no where mentioneth any temporary fire after this life but euerlasting and vnquenchable Obiect 1 The second petition compriseth the dead vnder it Answ That petition hath not any particular respect to any particular person departed so as it cannot iustifie any particular Prayers for a particular person deceased which is the question in controuersie Indeed that petition respecteth the whole body of Christ some of the members wherof are the Saints now dead but it followeth not thereupon that it is a Prayer for the dead for principally it respecteth the liuing and the dead onely by consequence Besides it implyeth no altering of the estate of the soules of the dead which is another point in question Obiect 2. Many prayed for their children and friends which were dead and had them restored to life Answ 1 This is nothing to the alteration of the estate of the soules which is the point in controuersie 2 Those were extraordinary examples done by extraordinary spirits and are no more exemplary then the Israelites passing through the red Sea or Moses Eliahs and Christs fasting forty dayes Vse This point is to be noted as against the erronious doctrine of Papists who maintaine Prayers for the dead â—o against their superstious practises who vse vpon Church-wals Church-windowes graue-stones and the â—ike to set this phrase Pray for the soule of A. B. and if any haue been bountiful to their Church they vse to offer vp Masses and to say dirige and to sing requiem for their soules from time to time All which to say the least are toyish and childish §. 41. Of vaine wishes for the dead NOt much vnlike is the practise of many ignorant and superstitious persons among vs who if mention be made of any of their friends departed vse presently to say God be with him the Lord be with his soule or God haue mercy on his soule with the like Marke the persons that most commonly vse these vaine wishes and you shall obserue them to be such ignorant and irreligious persons as neuer pray for their friends while they are aliue for if they knew how to pray aright for their friends they would not make such vnprofitable wishes for them Wherin note their preposterous course when true Prayer is warrantable acceptable honourable to God and may be profitable to him for whom it is made being commanded of God and agreeable to his will they impiously neglect it but when there is no warrant to make it no hope of doing any good by it they superstitiously vse it Obiect Marke their apology and ye shall find it as foolish as the thing it selfe is toyish For if any reprooue them for it presently they say what hurt is it Answ It is hurt enough that there is no good in it that it is vaine and idle Of euery idle word that men shalâ— speake they shall giue account at the day of iudgement Too many idle words passe from them who are most circumspect and watchfull ouer their words Is it not enough for men to let slip vnawares idle words but that they must also iustifie idle prayers All things must be donâ— in faith all to Gods glory all in loue Much more Prayeâ— which is the most excellent and heauenly action that can be performed But these wishes cannot be in faith because they haue no warrant nor to Gods glory because they are not agreeable to his will nor in loue because they can bring no profit Obiect 2. Were we not better say the Lord be with them then the Diuell take them Answ Is there not a meane betwixt extreames must ye needs be superstitious or impious seeing Gods determinate iudgement is passed vpon them and they are come to the place of their euerlasting abode why leaue ye not them to their own Master and pray for the liuing who may reape good by your prayers §. 42. Of not praying for such as sin against the Holy Ghost 2 COncerning those who sin against the Holy Ghost we haue an expresse inhibition not to pray for them and the reason rendred because it is a sin vnto death that is as Christ more plainly setteth it downe it shall not be forgiuen vnto men neither in this world nor in the world to come Their iudgment is as certain as if they were dead yea and by their sinne manifested to be certaine This sinne is very hardly discerned there is neede of more then any ordinary spirit to discouer it The ground of this sin is set and obstinate malice against Christ his truth made known vnto them by the spirit of reuelation The effect of it is an vniuersal apostasie an vtter renouncing of that truth and that with plaine blasphemy Now seeing no man can know what is the spirit and heart of another by an ordinary spirit who shall iudge a man to haue committed that sinne The Prophets and Apostles could discerne them as Paul discerned Alexander
glore Therewith especially blesse we God and therefore by an excellency it is called glory As Dauid speaking of his tongue saith My glory reioyceth And againe Awake my glory And againe I will sing and giue praise with my glory In regard of these three last reasons it is meet to vse words euen in priuate prayers when we are alone Prouided that it be not for ostentation to be known to pray for that is a note of hypocrisie condemned by our Lord in the Scribes and Pharisies §. 76. Of sudden prayer SVdden prayer is when vpon some present occasion the heart is instantly lift vp vnto God whether it be onely by some sighes of the heart or by some few words vttered It is likely that Nehemiahs prayer was some sudden desire of the hart For the King offring speech vnto him gaue him occasion to make a suit vnto the King which that he might obtain he presently lift vp his hart to God These sudden praiers are called ciaculations of the heart which are to be vsed as salt with meat with euery bit of meat we commonly take a little salt to season it So when we doe any thing when we confer of any thing when we goe any whether vpon all occasions we must lift vp our hearts to God This argueth an holy familiarity with God yea it manifesteth an heauenly mind euen as those things which are ready vpon all occasions to fly vpward appeare to be of a light aerial or fiery nature not earthly heauy weighty This kind of praier must so be vsed as it bee added to solemne and set prayers and not make them to bee neglected No man maketh a meale of salt alone and refuseth other solid meat because salt is now and then to be eaten Much lesse must these sudden praiers hinder solemne or composed prayers §. 77. Of composed prayer COmposed prayer is when a Christian setteth himselfe to make some solemn prayer vnto God whether it be in Church family closet field or any other place whether it be vttered with words or onely conceiued in hart as the morning and euening prayer which Christians vse to make or the praier at solemne assemblies with the like Such were the prayers that Daniel vsed to make three times a day God to whom wee make our praier is a great God of excellent Maiesty not lightly but with all due reuerence to bee regarded and therefore most meet that wee should compose our selues in a solemne manner to appeare before his glorious presence §. 78. Of preparation before prayer THat this kinde of prayer may bee the better performed preparation is very needefull which the Preacher implyeth saying Be not rash with thy mouth and let not thine heart be hasty to vtter any thing before God In preparation vnto prayer two things are to bee performed First we must empty our foules of al such things as may hinder prayer Secondly fill them with such things as may be helpfull thereunto The things that hinder are either wicked or worldly Wicked things are against God or against man Against God are all sinnes and transgressions of his Law These we must search out and hauing found them out set our selues with a full and honest purpose of heart vtterly to forsake them If we regard wickednes God will not heare our prayer Whereupon saith Dauid I will wash mine hands in inocency O Lord and compasse thine alter Against man are wrath anger malice and such like reuengeful affections in regard whereof the Apostle exhorteth to lift vp pure hands without wrath And Christ cōmanded to be reconciled before the gift be offered In a word then that we may empty our soules of al such wicked things both against God and man which would hinder our praiers these two things are needfull First repentance towards God secondly reconciliation with man Worldly things are such cares as concerne the things of this life our temporall estate earthly affaires which though at other times they may be warantable commendable and needfull yet may be an incumberance hinderance vnto praier This was prefigured vnder the Law by that rite of plucking off shooes when men appeared before the Lord. Shooes are lawfull to be worne yea very needfull yet in approching before the Lord they must be put off So moderate care concerning the businesse affairs of this world are lawfull and needful yet when we goe to prayer they must be laid aside and our soules emptied of them For they are as heauy burdens and clogs which will hold downe our hearts and keepe them from flying vp into heauen Now note the counsell of the Apostle Cast away euery thing that presseth downe If our soules be onely emptied of these things they are like that empty house which the vnclean spirit finding entreth into with seauen other spirits Wherfore that we may bee prepared to prayer wee must be filled with such spirituall matters as fit prayer which are concerning God and our selues Gods greatnesse is to be meditated of to strike our hearts with reuerence and his goodnesse to breed faith in vs. Yea also his blessings bestowed to fill our mouths with praise Our wretchednesse is duely to be weighed that wee may bee truely humbled and our wants are to be obserued that wee may know what to aske Thus are we to come prepared to composed praier § 79. Of conceiued praier COnceiued prayer is that which he who vttereth the prayer inuenteth conceiueth himselfe as are most of the praiers recorded in the Scripture This kind of prayer the Saints in al ages haue vsed It is very commendable expedient and needfull For 1 It manifesteth the gift and power of the Spirit who can giue both matter and manner words and affections who can suggest what to pray and how to pray 2 Euery day we haue new wants new assaults new sinnes Is it not needfull then that our praiers be conceiued and framed accordingly that our petitions be made according to our present wants our supplications according to our particular assaults our confession according to our seuerall sinnes 3 As God daily continueth and reneweth old blessings so also hee addeth new to them Is it not most meete that notice bee taken of those new blessings and accordingly thankes bee giuen in particular for them Obiect This present inuenting and conceiuing of prayer maketh prayer to bee confused and either very defectiue or very tedious Answ In them that haue not ability to pray or suddenly and rashly come vnto prayer it may bee so But if a man haue any competent ability if he premeditate before hand what to pray if hee set vnto himselfe any good method and order such defect tediousnesse and confusion as is supposed will bee easily auoided §. 80. Of prescribed prayer PRescribed prayer is when a set constant forme is laid downe before hand and either
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
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
his head-peece Or if hee haue a brest-plate and want a girdle to knit it close or tassets and cushes to couer his belly Thus if faith or hope or righteousnesse or veritie or any other part of the Christian armour bee wanting the Diuell can thereby take his aduantage to destroy the soule so as not onely duetie to God but safety of our selues may moue vs to put on the whole armour 3. True triall of the truth of those graces which wee seeme to haue is made by the concurrence meeting of al together Single graces that is graces which stād alone are counterfeit graces Faith without righteousnes is presumption righteousnes without truth is hypocrisie so in the rest Al come from the same fountaine he that hath not all hath none at all How needful is it that we follow the counsel of Saint Peter Vse 1 which is to giue all diligence to ioyne one grace vnto another to knowledge faith to faith hope to hope righteousnesse to righteousnesse truth to truth patience and so in the rest Thus will it not repent the Lord to haue prouided whole armor for vs when we shall vse all Thus shall we giue no aduantage to our spirituall enemies thus shall we haue euident proofe of the Spirits abode in vs and be assured that indeed we are borne anew §. 8. Mans endeauour to be added to Gods assistance THe two generall parts of the Apostles direction haue hitherto beene distinctly handled now let vs consider them ioyntly together The first part is that wee bee strong in the Lord. The second that wee vse those meanes which God hath appointed for our safetie Whence obserue that Gods assistance and mans endeauour concurre together Doct. 7. they may not be seuered Without Gods mighty power man can doe nothing vnlesse man put on the whole armour of God God will doe nothing This the Church knew right well and therefore both prayeth vnto God to bee enabled by him draw me and also promiseth to doe her vttermost endeauour and follow his direction wee will runne after thee The like we reade of Dauid but most clearely is this point laid downe by Christ who hauing said No man can come to mee except the Father draw him wherby he sheweth that God must enable man to come to him addeth Euery man that hath learned of the Father commeth to mee whereby he sheweth that man enabled of God addeth his owne endeauour Why Gods powerfull worke is necessary hath beene shewed before on vers 10. namely because of our owne vtter inabilitie to doe any thing of our selues Before God quickeneth vs we are dead in sinnes no more able to doe any spirituall function then a dead corpse to doe any naturall function yea after we are quickned we are still supported by Gods grace which worketh in vs yet being quickned wee must do our endeauour because of that order which the Lord hath in wisdome appointed to bring vs to glory For this end doth God worke in vs both to will and to doe that we should worke out our owne saluation Phil. 2. 12. 13. God worketh not vpon vs as vpon stockes or stones but giueth to vs life and abilitie as when hee raised the Widdowes sonne the Rulers daughter and Lazarus he put life into them and inabled them to mooue rise vp walke eate and doe other functions of the liuing Vse 1 By this is discouered the error of proud presumptuous Papists on the one side and of secure carelesse Libertines on the other The Papists to establish their owne power and strength hold and teach that after the first motion and stirting of the heart which they acknowledge to bee of God only a man absolutely by his free will may doe well if hee will But Christ saith of the branches which were in the vine whose hearts were stirred vp Without me yee can doe nothing The care which the Apostle hath to direct them vnto the fountaine of strength the Lord euen then when especially hee vrgeth them to arme themselues argueth that without continuall strength supplied vnto them from the Lord they are not able to stand of themselues against the assaults of their enemies Libertines fall into another extreame they to pamper their flesh and pursue their carnall delights so referre all to the worke and power of God that they are altogether carelesse in vsing any meanes themselues vpon conceit that God is able of himselfe to saue them and that when God pleaseth he wil saue them do they in the meane time what they list But fondly they argue from Gods power who neglect the meanes which God hath appointed and reuealed wherein and wherby he wil manifest his power His reuealed will is the ground of our faith and obedience if we follow the direction of it then may we safely trust vnto the power of God otherwise in attributing all to the grace of God we abuse it and turne it into want onnesse Were it not necessary for vs to doe what God enableth vs to do as wel as trust to the power of Gods might the Apostle needed not haue been thus careful in stirring vs vp to arme our selues Vse 2 As wee presume not in trusting to our owne strength left we prouoke God to resist vs so neither tempt we God in neglect of the meanes which he hath appointed lest we cause God to forsake vs but as wee looke for helpe and strength from God so must we be carefull in well vsing all those meanes which God hath ordained for our helpe and safety To this purpose tend all the exhortations in the Scripture whereby any duety is required at our hands Note the complaint of our Lord against Ierusalem How often would I haue gathered thy children together and yee would not Be we not like to them lest wee be reiected as they were Know we this for certaine that God wil not with cart-ropes by force and violence against our wills draw vs to Heauen To this end doth God take out of vs that stonie and inflexible heart which is in vs by nature and giueth vs an heart of flesh which is flexible that it being made pliable by Gods Spirit should apply it selfe to Gods worke as Dauid did Psal 119. 112. The truth is that many Christians are wonderfully wounded and foiled by the Enemie because of their owne idlenesse and securitie in that they are backward in putting forth themselues and negligent in endeuouring to do what God inableth them to doe Loe here is compleate armour of God prouided for our defence and safetie be we careful in putting it on and well vsing it Thus much for the meanes to be vsed §. 8. The end and benefit of Christian armour THe end why this meanes is to bee vsed followeth in these words That yee may be able to stand c. In setting downe this end hee declareth the benefit of the fore named
temptation IN combates euen with flesh and blood wee haue especially to doe with Satan Flesh and blood is but Satans instrument he is the Generall he the Captaine he setteth flesh and blood on worke he assisteth flesh and blood so as he is the author and finisher of the euil which they doe they being but his vassals though they seeke to annoy vs yet wee wrestle not with them but with an higher power When the Serpent tempted Euah shee had to doe with the Diuell and therefore the Diuell is said to be a murtherer from the beginning The Sabeans and Chaldeans robbed Iob yet is the deed attributed to Satan Though a mayde and a man brought Peter to deny his Master yet therein Satan winowed him Christ saith to Peter who tempted him Goe behind me Satan The persecuting Iewes hindred Paul from comming to the Thessalonians yet he saith Satan hindred him Satan is said to cast some of the Smyrnians into prison yet men-persecutors did it In this respect he is called the god of this world the father of murtherers aspirit that worketh in the children of disobedience and false Apostles are called ministers of Satan That which is said of flesh and blood in regard of others soliciting vs to sinne or hindering vs from good may be applied to our selues in regard of our corruption and euill lusts which prouoke vs to euill Satan hath an hand in them yea hee is the author and finisher of the mischief which they do so as in those temptations which arise from our flesh we haue to doe with Satan Therefore the Apostle dehorting vs from anger saith Giue no place to the Diuell When couetousnesse moued Ananias to lye against his conscience Saint Peter said Why hath Satan filled thine heart When pride mooued Dauid to number the people it is said Satan prouoked him for as the spirit of God stirreth vs vp to euery good thing so the spirit of the Diuell suggesteth vnto vs euery euill thing Vse Learne wisdome of the men of Aram. In all combates whether against our owne corruptions or against euill men as persecutors seducers and the like striue to driue the Diuell away and that by spirituall armour yea pray to God to rebuke him Assuredly flesh and blood cannot much annoy vs if Satan be resisted and withstood Obserue in all histories of all ages the records of battels and yee shall finde that if the Generals and Captaines haue beene conquered the common souldiers haue soone yeelded or beene put to flight It is the Diuell which bloweth vp in vs the fire of lust pride couetousnesse and all other vices he layeth before vs euill baits agreeable to our nature and so seduceth vs he inrageth persecutors hee blindeth idolaters he seduceth heretikes c. If this were well weighed it would make vs pitie flesh and blood when it fighteth against vs rather then enuie it it would keepe vs from snarling like a dogge at the stone which is flong Vse 2 I might heere lay forth the wretched estate of all that fight against Christians and shew how they fight vnder Satans colours and shall receiue their wages of him which is death but hereof I shall haue fit occasion to speake hereafter on this word worldly-gouernours §. 11. Who cannot stand against flesh and blood can much lesse stand against principalities and powers THe affirmatiue part of the description of our assaulters followeth which is ioyned to the other part with an aduersatiue particle but not with flesh and blood but with principalities whereby is further confirmed that which we haue before proued and shall yet more euidently be demonstrated in handling the particular branches of this description that our enemies with whom wee are to wrestle are much more terrible then flesh and blood I will not stand to prooue the Doctrine againe in this place onely heere obserue one vse Vse 1 They who are qualed with that which flesh and blood can doe can neuer be able to stand against these spirituall enemies He that is terrified with the barking of a little whelpe will be much more with the roaring of a Lion he that in faith cannot say I will not feare what man can doe can neuer say I will not feare what Principalities can doe Let this be noted of those who are turned out of the wayes of righteousnesse and made to flie by mans threatnings reprochings and euill intreatings let them neuer looke to ouercome and reigne with Christ The Sabeans Chaldeans and all that flesh and blood could do preuailed not against Iob. Wherefore when flesh and blood maketh any assault let vs thus reason with ourselues There are sorer enemies then these with whom we must wrestle if we shrinke from these how shall we stand against them Let the consideration hereof make vs the more bold and confident against all that flesh and blood can doe §. 12. Exposition of words NOw consider we the particular branches of this description of our enemies There are foure distinct branches distinguished by this particle against Much ambiguitie and obscuritie is in this description I will therefore as plainely as I can cleare the meaning of the words From these seuerall branches many collect diuers and distinct orders of Diuells one subordinate to another as among men there be diuers orders some Kings some Dukes Earles Barons c. Thus they make the Diuell mentioned before the head and Monarch of all the rest Principallities vnder him powers vnder them and so in the rest For my part I thinke these distinctions in this place ouer-curious I deny not an order to be amongst Diuels euen as amongst theeues pirats conny-catchers c. There is an head and Prince of them For mention is made of the Diuell and his angels There may bee also distinct and seuerall offices among them as among the forenamed pirats as some to tempt some to accuse some to execute vengeance c. For if all should doe the same thing how should the other things bee done but that certaine bee alwayes tyed to one place person and function is both vncertaine and vnlikely Further that heere in this place there should be so many orders and ranckes of Diuels as are distinct branches is also vncertaine neither can any such thing by any iust consequence be collected I rather take these titles to bee vsed by the Apostle to set forth their conditions and effects The first title is Principallities or gouernments so termed because they haue great rule power and dominion not so much ouer other Diuells as ouer wicked men The second is powers to shew that their principallitie is not a meere titular matter but is armeed with power so as with their powerfull gouernment they are able to doe great matters These two titles principallities and powers are thus set downe rather then powerfull gouernours to amplifie both the
for those which haue fallen they neuer had a graine of Truth in their hearts all the shew they made was only a shew They fell because they had no Truth in them Had they beene vpright they would haue continued so for marke the vp right man the end of that man is peace §. 18. Of the pretended iudgements on the vpright Obiesct 3. FVrther he inferreth that the vprightest are plagued as much if not more then others How then can their vprightnesse be pleasing to God Answ Corections are not takens of Gods wrath but of his loue when they are laid vpon his children The vpright haue many iudgements inflicted on them for proofe of their vprightnesse as Iob and therefore for their good and for their glory yea also for the glory of God §. 19. Of others opinions concerning a mans sincerity Obiect Esides hee laboureth to perswade men that they deceiue themselues in thinking they haue truth of heart when they haue none because other men iudge not so well of them as they themselues Answ No other man can so well discerne the Truth of heart as a mans owne selfe For what man knoweth the things of a man saue the spirit of a man which is in him As other men may iudge an hypocrite to bee vpright when the hypocrite in his own conscience knoweth himselfe to be so so they may iudge an vpright man to be an hypocrite But another mans iudgement cannot make the hypocrite to be vpright why then should it make an vpright man an hypocrite the hypocrites conscience condemneth him though all the world acquite him and the vpright mans conscience will vphold him as Iobs did though all the world condemne him Beleued if our heart condemne vs not then haue we boldnesse towards God For euery one standeth or falleth to his owne master §. 20. Pretended hinderances of plaine-dealing 3 AGainst Truth in words and deeds are obiected I know not what hinderances and inconueniences Obiect 1. Truth is an hinderance in that it keepeth men from much gaine for some say there is no liuing without lying and vsing the common secrets of Trades Answ It were much better to want gaine then to get it by any deceit of word or deed The bread of deceit is sweet to a man but afterwards his mouth shall be filled with grauell A curse remaineth vpon that gaine which is deceitfully gotten But this pretext of hinderance is a meere pretext vtterly false for there is not a more sure meanes of gaine then truth in word and deed and that in a double respect 1. Because most men desire to deale with such so as they shall haue the best custome no man is willing to be deceiued but all desire that others should truly and plainely deale with them howsoeuer they deale with others 2 Because Gods blessing which bringeth gaine and maketh rich goeth with the vpright §. 21. Pretended inconueniences of plaine dealing Obiect 2. THe inconueniences are that the vpright are laughed to scorne they are a by-word in euery mans mouth yea they are trodden vnder euery ones feete d they are made a prey Answ All these wee may put as flowers into our garland of glory and reioice in them as we heard of persecution for Christ maketh them kinds of persecution Thus we see that Truth notwithstanding all that can be obiected against it is worth the keeping all the cauils of the Diuell and his instrument are of no force to make vs little regard this girdle of verity or lightly to let it goe yea such is the vertue of Truth that like the Palme tree the more it is pressed downe the more it groweth §. 22. Of holding truth more stedfastly for opposition LEt vs doe with this and other peeces of spirituall Armour as men doe with their cloakes which couer their bodies if the wind blow hard against them they will so much the faster and closer hold their cloakes Euen so the more Satan striueth to depriue vs of our spirituall robes the more carefull and stedfast ought wee to be in keeping them In particular for this girdle of verity it is so much the more highly to be accounted of by vs who are the Lords faithfull souldiers by how much the lesse reckoning is made thereof by the greater number of people In these daies all is for shew little or nothing in truth As building wares apparell and the like are all of the sleightest stuffe but with the fairest glosse and shew that may be so our religion and all things else That religion which outwardly is most glorious and pompous is of most imbraced as being the best whereby it commeth to passe that Popery hath gotten such liking of many Who almost is carefull to set himselfe alwaies in Gods presence and as Enoch to walke with him Many who seeme very deuout at Church seldome or neuer haue any religious exercise at home in their Family much lesse in their closets before God For their words they shall be as faire as may be before a mans face but full of falsehood yea most bitter and virulent behind a mans backe And for actions all are to bleare the purblind eyes of men All the care is to keepe credit with men wherein while men thinke to deceiue others they doe most of all deceiue themselues and their owne poore soules which shall another day answere for this deceit THE FOVRTH PART Brest-plate of Righteousnesse Ephes 6. 14. And hauing on the brest-plate of righteousnesse §. 1. Of Righteousnesse m generall THe second peece of our Spirituall Armour is Righteousnesse compared to a brest-plate Fitly is this inferred vpon the former for truth is the mother of righteousnesse they cannot be seuered In handling this point I will shew first what righteousnesse is Secondly how fitly it is compared to a brest-plate Thirdly how this brest-plate is put and kept on Fourthly what is the benefit of it Fiftly what are the wiles of the Diuell to keepe vs from it Point 1 Righteousnesse is our conformity vnto Gods Law an holy quality wrought in vs by Gods Spirit whereby we endeauour to square and frame all our thoughts words and actions vnto the righteous rule of the Law of God It is that which wee commonly call Iustice a vertue whereby is giuen to euery one their due whether it be to God or man Righteousnesse is often restrained to that part of iustice which respecteth man and so is the summe of the second Table but then either some other word is ioined with it which hath reference to God as Holinesse Luke 1. 75 or else some circumstance of the place restraineth it to man as Deut. 24. 13. But otherwise when there is no other word or circumstance which restraineth it then it extendeth it selfe to the whole Law as here The Law of God is a right and perfect rule and declareth what is due
to God and man so that a conformity thereunto is righteousnesse §. 2. Of the kinds of Righteousnesse Obiect THis is such a peece of armour as none in this life can attaine vnto but Christ Iesus the true naturall Sonne of God who by an excellency and propriety is called That iust one Of him it is properly said That hee put on righteousnesse as a brest plate Indeed at first God made man righteous and in Heauen the Saints shall bee all iust and perfect but on earth there is none righteous no not one Answer There is a double righteousnesse mentioned in the Scripture one legall framed according to the exact rule and strict rigour of the Law The other Eâ—angelicall accepted according to the gracious fauour and limitation of the Gospell The Law requireth two things First an absolute perfection in euery part point and degree thereof Secondly this perfection in that very party who is iustified thereby For Moses thus describeth the righteousnesse which is of the Law that the man euen the man himselfe in and by himselfe which doth those things euen all those things which are written in the Law according to the vttermost extent of them shall liue thereby but cursed is euery man that continueth not in all things c. By the Gospell both those are limited and the rigour of them mitigated For there are two parts of Euangelicall righteousnesse one of Faith the other of a good conscience The righteousnesse of faith is Christ himselfe with his righteousnes imputed to vs and by faith receiued of vs in which respect Christ is said to be the end of the Law for righteousnesse to euery one that beleeueth The end of the Law is to iustifie and saue those which fulfill it Now we by reason of the flesh dwelling in vs cannot fulfill it Christ therefore subiected himselfe thereto he perfectly fulfilled it To them which beleeue his perfect righteousnesse is imputed so as they are iustified and saued thereby Thus is Christ the end of the Law and that which by the Law was exacted of our owne persons by the Gospell is accepted for vs in Christ who performed it This Righteousnesse of Faith is comprised vnder the fourth peece of Spirituall Armour verse 16. Here therefore is especially ment the righteousnes of a good conscience §. 3. Of that Righteousnesse which is here meant THis Righteousnesse is a powerfull worke of Gods Spirit in the regenerate whereby they endeauour to approue themselues vnto God and man by performing what Gods Law requireth to be performed vnto both I terme it First A worke of Gods Spirit because it is the Spirit which quickeneth and enableth vs to doe what we doe 2 Powerfull because we are by nature Dead in sins and not able of our selues so much as to think a good thoght 3 In the regenerate for that onely which is borne of the Spirit is spirit 4 Indeauour for this being true and earnest with the very vttermost of our power is the greatest perfection which in this World we can attaine vnto 5 To approue to God and man because duties are required towards both 6 What Gods Law requireth because that sheweth what God doth approue and what man should approue This was that righteousnesse for which Zacâ—ary and Elizabeth were commended This consisteth of two branches First to abstaine from euill Secondly to doe good Dauid describing a righteous man saith Surely he doth none iniquity but walketh in the way of God Oft doth the Scripture ioine those two together as two essentiall parts of righteousnesse except these two doe concurre the brest-plate is not sound §. 4. Of resembling Righteousnesse to a brest-plate Point 2 THe second point is concerning the fit resemblance of Righteousnesse to a brest-plate The originall word translated brest-plate properly signifieth that part of the body wherein the vitall parts as the heart lungs liuer and the like doe lie the whole vpper part of a mans body before euen from the necke to the thighes is comprised vnder this title Hence is it that that peece of armour which couereth this part of the body hath the same name The vse of this peece is to keepe safe the vitall parts and preserue a man from being mortally wounded or killed downe-right Thus doth righteousnesse keepe the Christian souldier safe and sure that the Diuell with all his assaults cannot pierce his soule and so vtterly destroy him A Lyon which is strong among beasts Prou. 30. 30. may be taken and destroied 1 Sam. 17. 3. 6. but so cannot the righteous This vse of righteousnesse will yet more euidently appeare if wee consider what it is that doth indeed mortally wound the soule and drawâ—forth the vitall blood and very life of it It is sin and nothing but sin that can destroy the soule By it did Satan first wound and kil our first Parents By it hath he from time to time preuailed in the World For sinne first prouoked Gods wrath procured the curse of the Law brought death and all the concomitances thereof The very sting of death is sinne Sinne first kindled hell fire and still continueth to blow vp and inflame the same Where the brest-plate of righteousnesse is well put on there sinne hath no power Righteousnesse is as contrary to sinne as water to fire and it will soone quench the heate of sinne §. 5. Of putting on the brest-plate of Righteousnesse Point 3 THis brest-plate of Righteousnesse is put on by the right practice of true repentance which according to the proper notation and true meaning of the word is a change of the minde namely such a change as bringeth forth a reformed life This true alteration of the minde and heart first causeth a thorow detestation of our former wicked course together with an vtter abiuration and renouncing of the same and then an holy resolute purpose to leade another kind of life and insteed of former sinnes to practise contrary duties as if a man in former times haue beene profane to bee so much the more religious for the time to come if a blasphemer before more carefull to honour the Name of God if riotous so much the more sober c. These are fruits worthy of repentance So long as these two fruits of repentance First an vtter detestation of all former wickednesse Secondly a constant resolution and faithfull endeauour to performe new obedience remaine in our hearts the Diuell cannot easily if at all preuaile against vs. But if the minde bee not altered and a thorow change wrought therein though there should bee some meanes to restraine vs from sinne and prouoke vs to doe many good things yet would the Diuell soone get aduantage against vs. Sinne is deceitfull Satan is subtill and busie if therefore wee bee not altered in our hearts the meanes of restraint being
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
from all troubles and crosses that in his owne experience he knoweth noâ— what they meane If any should so say I might morâ— truly say to his face that either hee is of a most stupid blockish and sencelesse disposition or else that plainely hee lieth But suppose for the time that it were possible for a man to be freed from all outward troubles hath he none within Is all quiet in his soule and conscience Had he neuer any griefe of mind anguish of spirit vexation of heart trouble of conscience then neuer had he any sinne or at least neuer any sence and feeling of sinne §. 13. Of the Authours of our troubles THis is thus brought to passe partly by the good guiding prouidence of God and partly by the malice of the Diuell God both aiming at and also bringing forth good thereby the Diuell aiming at euill but crossed in his purpose That troubles and crosses fall not on vs without God is euident by many expresse testimonies of Scripture as Isa 45. 7. Amo. 3. 6. Iob 1. 21. 2 Sam. 16. 11. Eze. 20. 3â— Heb. 12. 6 7. The good which God aimeth at and effecteth by those troubles he inflicteth on his children is manifold as 1 The preuenting of some great mischiefe and euill 2 The purging out of some festering poysonsome sinne 3 The vpholding and keeping vs safe and stedfast in the right way 4 The proofe and triall of such gifts and graces as he hath bestowed on his children That the Diuell also hath his hand in afflicting Gods children is cleare by these among many other Scriptures Iob 1. 9. 10. 2. 5. 1 Chro 21. 1. Zac. 3. 1. Luk. 22. 31. 2 Cor. 12. 7. Reâ—el 2. 10. That which the Diuell aimeth at herein is to discourage vs and to turne vs out of the right way to hinder the progresse of the Gospell and in a word to deuoure vs. The Diuell well knoweth how weake and feeble our nature is how soone our flesh is quailed how irkesome troubles are to vs by nature this way therefore hee laboureth by all the meanes he can secretly and openly by himselfe and instruments to annoy vs. §. 14. Of the necessity of Patience THe point then being so cleare that of necessity many troubles must be passed thorow before wee come to our heauenly rest it necessarily followeth that of necessity we must be shod and fenced with patience The want of this grace hath beene the cause that many who for a while haue made an hot onset in the Christian battell at length when they felt the hard and rough way wherein they marched and when they found themselues galled and pricked with the troubles which they haue met withall haue fallen away and refused to goe on any further in their Christian course as they which forsooke Saint Paul §. 15. Of the benefit of Patience AS this grace is necessary so also is the benefit thereof exceeding great for if we be well shod therewith no trouble will dismay vs or hinder vs in our Christian course it maketh such burdens as seeme very heauy to flesh and blood to be but light and easie to be borne and such things tollerable which naturall men thinke intollerable and vnsupportable yea it keepeth vs from being foiled and ouercome This made Iob passe ouer such grieuous assaults as neuer any that we reade of euer endured the like When the holy Ghost speaketh of the victory which the Sainis haue gotten he saith Here is the patience of the Saints implying that thorow their patience they ouercame all their troubles §. 16 Of the perfect worke of Patience Point 5 V THe counsell therefore of Saint Iames Chap. 1. verse 5. is worthy to be noted it is this Let patience haue her perfect worke The worke of patience is said to be perfect in respect First of the condition Secondly of the extent Thirdly of the continuance 1 For the condition it must be true hearty and sound not fained and counterfeit As integrity and vprightnesse is a kinde of perfection in all Christian graces so also in patience 2 For the extent it must reach to all manner of crosses heauy and light inward and outward home and abroad whether they come from the Diuell or any of his wicked instruments or from God himselfe and his owne hand of what kinde quality quantity soeuer they be in this respect said the Apostle We approue our selues in much patience 3 For the continuance it must endure vnto the end so much doth the notation of the word which the Apostle vseth imply To the end I say not onely of that present affliction which lieth vpon vs but also to the end of our life so as wee must both patiently beare the present and also prepare our selues for future crosses In this respect Christ â—aith Hee that hath patience to the end shall be saued Among other Saints Iobs patience had her perfect woâ—ke in all these respects Had it not beene vpright and sound he could not haue so stood against his friends who suspecting his vprightnesse thorowly sifted him The many trials whereunto he was brought and his patient enduring all for hee was ouercome by none manifesteth the extent of his patience neuer any Christ excepted endured more neuer any the same excepted more patiently endured all The History it selfe his owne testimony and Gods also and the witnesse of his Apostle doe all verifie the continuance of his patience to the end §. 17. Of the kinds of crosses THat wee may the better apply this Apostolicall direction as before in generall wee shewed the necessity of patience so here in particular we will shew how necessary it is that patience haue this perfect worke This will appeare by the kinds of crosses whereunto we are subiect 1 They are not scar-crowes troubles in shew and appearance onely but such as pierce both body and soule and make the stourest to stoupe and shrinke Therefore counterfeite patience will stand vs in no steed 2 The number of trials whereunto wee shall bee brought is vncertaine one calamity vpon another as waues may fall vpon vs that which is written of Iob how one messenger followed another all bringing dolefull newes sheweth what may befall any of vs. Now suppose wee should as patiently beare some as Iob but yet taint vnder the burden of others where is the benefit of that former patience Some that haue endured imprisonment banishment and such like trials yea who haue beene ready to endure sword and fire in time of persecution haue beene discouraged and turned out of their good course by reproch and disgrace in time of peace other that can patiently passe ouer publicke troubles are so disquieted with priuate losses and crosses at home in their families that they are made vnfit to performe any Christian duty to God or man Other that can well endure paine
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
imploy that ability whatsoeuer it be that he hath by nature or speciall gift Because God in wisedome hath appointed the preaching of his word to be the meanes of working Faith man must diligently vse that meanes and constantly attend thereupon not giuing ouer till hee find the blessed worke of Faith wrought in him A naturall man may goe to Church and with his outward eare hearken to the Word and wait vpon it And because prayer is a meanes to moue God to giue his Spirit and thereby to open mans heart to receiue the Word into it and to make his word powerfull and effectuall he must also as well as he can pray to God for his Spirit and for his blessing on his Word For a naturall man may pray though not in Faith and God doth oft heare the desire of such as he heareth the yong Rauens when they cry for want of their meat The other that we resist not any motion of Gods Spirit like the rebellious Iewes nor putte off from vs the promises of the Gospel as if they belonged not vnto vs and thinke our selues vnworthy of eternall life §. 25. Of Gods offering Christ FOr motiues to make a man bold to apply vnto himselfe the promises of the Gospel there are none at all in himselfe he must cleane goe out of himselfe and duely weigh these three points 1 The author of the promises of the Gospel 2 The cause of the promises of the Gospel 3 The extent of the promises of the Gospel For the first It is God that made the promises he it is that maketh offer of Christ Iesus and in him of all things belonging to life and happinesse GOD so loued the World that he gaue his onely begotten Sonne c. With what face may the creature refuse to receiue that which his Creator offereth Now that we may not doubt but be assured that he will make his word good we are especially to consider two properties of God 1. His Power 2. His Truth The one sheweth that hee is able to doe what he hath promised The other that he will not faile to doe it §. 26. Of Gods Power to make his offer good NO question can iustly bee made of Gods almighty Power for the Scripture expresly saith With God shall nothing be impossible Luk. 1. 37. All things are possible to him Mar. 10. 27. Which is to be noted against our deadnesse dulnesse and vntowardnesse to beleeue in regard whereof wee may thinke that a man naturally dead may as easily eate and drinke as we beleeue but when we consider the Power of Gods might how hee is able of stones to raise vp children vnto Abraham wee may well thinke that hee is able to take away our stony heart and giue vs an heart of flesh Abraham looked to Gods power and thereby was moued to beleeue that God would performe his promise though I saacke in whom the promise was made were to be sacrificed He did not doubt of the promise being fully assured that he which had promised was also able to doe it This motiue taken from Gods almighty Power is in Scripture oft vsed to stirre vp men woemen to beleeue the promises of God It was vsed to Sarah to the Virgin Mary to Ieremiah to the Disciples of Christ And it is the rather to be thought of because we are very prone by nature to make doubt thereof for albeit in our iudgements wee are well perswaded of Gods Omnipotency and with our mouthes can professe as much yet when we are in great straits brought to a pinch and see no ordinary meanes for the effecting the thing which wee desire then we thinke that God himselfe is not able to doe it like the incredulous Prince and not he onely but the vnbeleeuing Israelites also though they had beene long nurtured vnder Gods speciall gouernement and seene many of his maruellous workes yea Moses himselfe was subiect hereunto §. 27. Of Gods truth in making good his offer NO more question can be made of Gods truth then of his power for he is the Lord God of truth with him is no variablenesse nor shadow of turning Hee cannot lie it is impossible that he should for faithfull is hee which promiseth the Gospell in which his promises are made 〈◊〉 the word of truth his Sonne who declareth them 〈◊〉 faithfull and true witnesse His Spirit which sealeth them vp a Spirit of Truth This truth of God is to be meditated of in regard of the greatnesse of Gods promises for when man heareth of Christ and all his benefits offered in the Gospell hee will be ready to thinke and say Oh here are sweete and excellent promises but they are too good to be true I feare they are too great to be performed But if that man remember how faithful and true God is that made them it will make him thinke againe and say though they were much greater yet God who is able assuredly wil not faile to performe what he hath promised §. 28. Of Gods free offer ◠FOr the cause whereby God is moued to offer Christ and all his benefits it was his owne goodnesse and nothing else Now there are two things which doe highly commend Gods goodnesse First the freenesse of his grace Secondly the riches of his mercy Gods grace is euery way so free that the goodnesse which he sheweth to his creature is altogether of himselfe from himselfe God so loued the world that he gaue c. When we were enemies we were reconciled to God When there was none to mediate for vs God offered grace and gaue his Sonne to be a Mediator This is to be noted against mans vnworthinesse for he is ready to looke downe vpon himselfe and say Ah I am too too vnworthy to partake of Christ what can there be in me to moue God to beftow his Sonne on me and thus keepe himselfe from beleeuing But if we consider that God respecteth his owne goodnesse and not ours in giuing vs his Sonne and that his grace is euery way free that conceit of our vnworthinesse can be no iust impediment to Faith §. 29. Of the Riches of Gods Mercy AS for the Riches of Gods Mercy they are vnutterable vnconceiuable I may well crie out and say Oh the deepenesse of them how vnsearchable are they and past finding out According to Gods greatnesse so is his mercie it is infinite and reacheth aboue the Heauens so as God may well be said to be rich in mercy and abundant in goodnesse This is to be noted against the multitude and haynousnesse of our sinnes which because they are innumerable and infinite keepe many men from beleeuing the pardon of them But the consideration of the infinitenesse of Gods mercy which is as an Ocean sufficient to swallow them all vp though they were more
Desire after Christ before we beleeue ariseth from that sence we haue of the want of Christ but after we beleeue partly from the sweet taste we haue felt of him and partly from the want we still feele of him so as we can neuer be satisfied Hereby is the couetous mans true desire of mony manifested because he can neuer be filled but the more he hath the more he desireth An vnsatiable desire of Christ is a good couetousnesse The Apostle exhorteth to desire the sincere milke of the Word to grow thereby not once onely to taste of it If euer a man be satisfied with Christ and begin to loath him he neuer truely beleeued in him For first Christ is not like corporall meates which with abundance may cloy the stomach the more he is tasted the better and greater will our appetite be Secondly no man in this world can receiue such a measure as to be filled thereby If therefore a man desire Faith and fall away that seeming desire which he had neuer bred Faith in him §. 46. Of ioyning the effects with the causes of Faith in the tryall thereof IF vpon that fore-named illumination of the mind and disposition of the heart the Spirit of God hath drawne vs to accept of Christ Iesus tendred in the Gospel then hath Faith been kindly wrought and by this manner of breeding Faith a man may haue good euidence of the truth of it especially if he also finde that his Faith doth kindely worke and bring forth the proper fruits thereof For Faith is operatiue euen as fire Where fire is there will be heat the more fire the greater heat if but a little heate there is a small fire if no heate at all surely no fire I deny not but fire may be so couered ouer with ashes that the heat will not sensibly appeare but yet heate there is within so as if the ashes be remoued the heat will soon be felt so surely where true and sound Faith is there will be some holy heate some blessed fruits thereof it may for a time through the violence of some temptation be so smothered and suppressed as it cannot be discerned but when the temptation is ouer it will soone shew it selfe if not I dare boldly say there is no true liuing iustifying Faith but a meere dead Faith I haue my warrant from an holy Apostle so to say Iam. 2. 20 26. It is a working Faith which is the true iustifying Faith and this is the constant doctrine of our Church taught in our Vniuersities preached in pulpits published in print by all that treat of Faith That which our aduersaries obiect against the orthodoxall and comfortable doctrine of Iustification by Faith alone that we make iustifying Faith to be a naked dead Faith without all good workes is a meere cauill and a most malicious slander for though we teach that in the very act of iustification Faith onely hath his worke without workes yet we teach not that this Faith is destitute of all workes but that it is a Faith which purifieth the heart and worketh by loue Thus in regard of the office of Faith we teach as wee are taught by Saint Paul that a man is iustified by Faith without works and in regard of the quality of Faith we teach as wee are taught by Saint Iames that of workes a man is iustified tha◠is declared so to be and not of Faith onely Wherefor◠for the sound proofe of Faith we must haue also recourse to the fruits of it §. 47. Of the fruits of Faith IT were an infinite taske to reckon vp all the fruits of Faith For all the seurall and distinct branches of piety and charity if they be rightly performed are fruits of Faith Faith is the mother of all sanctifying graces for by it we are ingraffed into Christ and so liue the life of God Euery sanctifying grace therefore is an euident signe of Faith But that I may keepe my selfe within compasse I will draw the principal effects of Faith wherby it may be best proued vnto two heads First a quiet conscience Secondly a cleare conscience This hath respect to that benefit which we receiue by Faith That to the author thereof §. 48. Of a quiet conscience proceeding from Faith A Quiet conscience is that which excuseth a man before God so farre it is from accusing that it excuseth whence ariseth an admirable tranquility of minde which the Apostle calleth The peace of God which passeth all vnderstanding It is euident that Faith breedeth this for being iustified by Faith we haue peace toward God So soone as a sinner truely beleeueth he hath some peace of conscience the more his Faith increaseth and the stronger it groweth the more peace he hath in his soule From Faith then ariseth this peace and from nothing else For it cannot possibly come from any perfection in man Indeed Adams conscience in his integrity did excuse him before God because there was nothing in him blame-worthy but so could no mans since his fall for besides those palpable euill deeds whereunto euery mans conscience is priny whose conscience can excuse him in the best workes that euer he did Is not all our righteousnesse as filthy clouts this Dauid well knew when he thus prayed Enter not into iudgement c. but Faith assuring the conscience that We haue an aduocate with the Father Iesus Christ the Righteous that he is the propitiation for our sins purging our soules with his owne most precious blood pacifieth it so that where this peace of conscience is there must be a true iustifying Faith §. 49. Of the difference betwixt a quiet conscience and a not-troubling conscience Obiect THe conscience of many wicked men lyeth quiet and troubleth them not Answ Their conscience is improperly said to be quiet it is either a slumbring cōscience which though for a time it seeme to lie quiet yet when it is awaked roused vp it will rage and raue like a fierce cruel wilde beast as Iudas his conscience did or else which is worse a seared and dead conscience which will drowne men in perdition and destructiou before they be aware of it Such a seared conscience had the ancient Heretiques Now these two maine differences there are betwixt these not-troubling consciences and that quiet conscience First they onely accuse not this also excuseth Secondly they lie still onely for a time at the vttermost for the time of this life this is quiet for euer euen at the barre of Christs iudgement Seate §. 50. Of the difference betwixt conscience excusing and not-accusing 2 Obiect MAny wicked men in doing euill haue thought they ought to doe so yea that they did God good seruice therein their conscience therefore must needs excuse them Answ Nothing so for because they had no sure warrant out of Gods Word for that which they did their conscience could not excuse
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
not thus search the Scriptures insteed of Gods word wee may alleadge our owne conceits §. 3. Of the meanes to finde out the true sence of the Scripture FOr our helpe in finding out the true sence of Scripture there are diuers profitable meanes as 1 Vnderstanding of the originall tongues diuerse errors heresies haue been drawn from translations It is likely that the first thing that moued Papists to make mariage a Sacrament was the word Sacramentum which the vulgar translation vseth Ephes 5. 32. and which the Rhâ—mist translate a Sacrament But the originall signifieth a mystery or secret Besides euery language hath proper kinds of speeches which being translated word for word in other languages would seeme obsurd so that for the true vnderstanding of the propriety of many Scripture phrases knowledge of the originall tongues is needfull 2 Skill in the Arts whereby proper and figuratiue phrases may be discerned and distinguished and whereby the true construction of words and iust consequence of arguments may be obserued These especially are for the learned wherein the valearned must seeke the helpe of the learned 3 Knowledge of the Analogie of Faith that is of the fundamentall points of our Christian religion that no sence be made contrary to any of them The literall acceptation of these words This is my body and the heresie of Transubstantiation grounded thereon is contrary to the sixt article of our Creed He ascended into heauen and fitteth at the right hand of God c. 4 Obseruation of the scope of that place which is interpreted and of the circumstances going before and following after Thus may the true meaning of that parable touching the Samaritan which shewed mercy to the man wounded and halfe dead be easily found out 5 Comparing one place with another Thus the meaning of many types and prophesies in the old Testament may be vnderstood by the application of them in the New By comparing obscure places with perspicuous places the obscure will be made perspicuous 6 Prayer For thereby the Spirit of reuelation wherof the Apostle speaketh Ephes 1. 17. is obtained therefore Dauid prayeth vnto God to open his eyes that he may see the wonders of Gods Law Psal 119. 18. 7 Faith and obedience to Gods word so farre as it is made knowne God giueth ouer such to beleeue lies who receiue not or loue not the truth §. 4. Of the resemblance betwixt the word of God and a Sword A Sword whereunto the word is compared hath a double vse one to defend a man from the assaults of his enemies they who can well vse a sword find a great vse hereof euen in this respect The other is to annoy driue backe and destroy a mans enemy This double vse did Eleazar one of Dauids Worthies make of his sword which he vsed so long that it claue to his hand againe he defended himselfe and the Israelites and destroyed the Philistims therewith Thus the word of God is of great vse both to defend â—s from all the assaults of our spirituall enemies and also â—o driue away confound and destroy them It is profitaâ—le for doctrine and reproofe for instruction and correction 2. Tim. 3. 16. This is euident by Christs manner of vsing the Word â—n his conflict with Satan by it he did defend himselfe against the first and second assault and by it in the â—hird he draue the diuell away Thus he vsed it afterwards in his conflicts with Scribes Pharisees Sadducees â—nd others When any thing was obiected against Christ â—sually he defended himselfe with the Scriptures and with the Scriptures he confounded them so did Steâ—hen Apollos and all the Apostles By the Word also may all carnall and fleshly lusts be cut downe and subdued as flesh may be cut in peeces by a sword Wherefore as Gentlemen souldiers and trauellers alwayes haue their swords by their sides or in their hands ready to defend themselues and to spoile their enemies so ought we alwayes to haue this sword in readinesse Let vs shew our selues as wise and carefull for the safety of our soules as naturall men for their bodies §. 5. Why the Word is called a Sword of the Spirit Vse THis word of God is called the Sword of the Spirit as in regard of the Author of it which is the holy Spirit so also of the nature and kinde of it for it is Spirituall and so opposed to a materiall sword made of mettall which may be called the sword of flesh To this purpose the Apostle saith The weapons of our warfare are not carnall not carnall is in effect as much as Spirituall Hence is it that it is so liuely and powerfull sharper then any two edged sword piercing euen to the diuiding asunder of souâ— and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart Were it not spirituall it could not possibly pierce so deepe it could not discerne the thoughts of the heart neither could it any way annoy the Diuell who is not flesh and blood as we haue heard but a spirit Behold Gods goodnesse and wisedome in furnishing vs with such a weapon as our greatest enemies euen they who are not flesh and blood do dread and that not without cause because it is of power to confound them So as if we be wise skillful and carefull in vsing iâ— we need not feare their feare nor be troubled but wee shall rather strike dread and terror into them §. 6. Of the meanes of well vsing the Word FOr the well vsing of this Spirituall Sword foure especiall graces are needfull First Knowledge Secondly Wisdome Thirdly Faith Fourthly Obedience 1 For Knowledge In all things that we doe we must by the Word vnderstand and know what God saith what is his good will pleasing and acceptable to him for which wee haue both the practice of the Psalmist Psal 85. 8 and the precept of the Apostle Rom 12. 2. Eph. 5. 17. For by the holy Scriptures onely and alone we may attaine to the knowledge of the whole will of God Without knowledge of Gods truth we shall be alwaies wauening and neuer established in any truth whether it concerne iudgement or practise nor yet with courage resist any contrary corruption §. 7. Of the meanes to attaine Knowledge by the Word FOr this obserue these directions Vse 1 Reade the Word diligently and frequently Giue attendance thereunto and that not onely with others but also alone with thy selfe that thou maist better obserue it Haue set times for this end and be constant in obseruing them if by any vrgent occasions thy taske be omitted at one time double it another time 2 Meditate of that which thou hast read Meditatiâ—n is an especial meanes to helpe both vnderstanding and memory A thing at first reading is not so well conceiued 〈◊〉 when it is seriously
it and more highly esteeme the Preachers of it because they know it to be the truth of God Thus the Thessalonians receiued the Word preached In much assurance because they receiued it Not as the word of men but of God There can be no greater enemie to preaching and Preachers then ignorance instance the rude villages of the Countrie §. 24. Of Ignorance how hainous a sinne it is The deuotion which is pretended to come from ignorance is meere superstition or which is worse Idolatry So much the Apostle affirmeth When ye knew not God ye did sernice to them which by nature are not Gods For ignorance of Gods word is the cause of all error as Christ implyeth saying You erre not knowing the Scriptures Matth. 21. 29. Yea the Scriptures being They which testifie of Christ Ioh. 5. 39. vpon ignorance of the Scriptures must needs follow ignorance of Christ Now ignorance being in it selfe a most odious vice against which Christ will come in flaming fire to render vengeance and a mother sinne which bringeth forth many other notorious sinnes how can any good thing come from it Certainly this cauill which is raised against knowledge for ignorance hath sprung either from Enuie whereby men grieue at the knowledge and good parts which are in others or from Ambition whereby they seeke to be eminent aboue all other or from Policie seeking thereby a couer for their owne ignorance Moses who desired that all the Lords people were Prophets and Paul who wished that al that heard him were altogether as he himselfe was were otherwise minded §. 25. Answere to Satans suggestion of the non-proficiencie of many hearers 5. Sug. MAny who reade and heare much are not any whit the more freed from assaults the flesh world and Diuell beare as great a sway in them as in any other Answ It is certaine that many are most wrongfully blamed A more in their eyes who loue the Word is made a beame a mole-hill a mountaine If indeed there be any such as there are too many the fault is not in the Word but in themselues Though the Sunne shine neuer so hot and oft on a stone it softneth it nothing at all If it shine on clav it hardneth it Stony hearts are no whit bettered muddie claiey polluted hearts are made worse THE THIRD TREATISE Of the meanes to vse spirituall Armour aright THE FIRST PART Of Prayer in generall Ephesians 6. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance and supplication for all Saints 19. And for mee that vtterance may be giuen vnto mee c. §. 1. Of the ioyning of prayer with the whole Armour of God AFTER that the Apostle like a good Captaine had sufficiently furnished the Christian Souldier from toppe to toe with all needfull spirituall Armour both defensiue and offensiue hee proceedeth to instruct him how hee may get and well vse this Armour The best generall meanes that hee could prescribe is prayer for that Armour being spirituall and heauenly wee fleshly and earthly we are as vnfit to vse it as a Childe to vse a Gyants Armour In setting downe this heauenly exercise of prayer hee so setteth it downe in the last place after all as it hath a reference to all and such a reference as implieth a ioynt vse of it with all the rest for he vseth the participle praying as if he had said put on the whole armour of God praying take Girdle Brest-plate Shooes Shield Helmet and Sword praying Hence I obserue that To all other meanes which are vsed for defence or offence Prayer must be added It must I say be added neither they nor this omitted but both ioyned together Excellently was this of old set forth by the Israelites manner of going to battell As the people were to goe armed and to fight so the Priests were to goe with siluer Trumpets and to sound this sounding with siluer Trumpets implyed hearty and earnest prayer Note the benefit hereof 2. Chron. 13. 14 c. Thus while Ioshua and the people were fighting with the Amalakites Moses stood lifting vp his hand and Aaron and Hur staied his hand This was an outward figure of their inward powerfull prayer When Moses let fall his hand and hee left to pray Amalek preuailed So while Israel fought against the Philistims Samuel prayed and while Ioab fought against Aram Dauid prayed The like I might instance in Asa Iehosaphat Hezekiah and other Saints If in fighting against flesh and blood Saints were thus carefull in adding prayer to other meanes how much more ought wee so to doe in our spirituall combates against spirits Christ in his agony prayed and Paul when he was buffetted of the messenger of Satan praied God who hath appointed meanes of safetie will not crosse his owne ordinance without the vse of them hee will not protect any But of himselfe no man is able to vse the Armour aright it is God which enableth him Wherefore because God will do nothing without vs we must arme our selues and fight and because wee can doe nothing without God we must pray §. 2. Of the meane betwixt presuming and tempting God Vse BE carefull in keeping the golden meane betwixt two enormous extreames one of tempting God in neglect of the meanes which he hath appointed for our safetie the other of presuming against God in trusting so much to the meanes as we seeke not to him for helpe and succour Into both these extreames fell the Israelites one while they would not venture to fight and so tempted the Lord another while they would needs fight of their owne head without seeking helpe of the Lord and so presumed obstinately Rebellious are they who reiect the meanes they cleane cast themselues out of the protection of God Presumptuous are they who trust to the meanes and call not vpon God they prouoke God either to strip them of such things as they glory in or else to turne them to their owne destruction as hee did the strength of Goliah and wisedome of Achitophel The middle way betwixt the rocke of rebellon and gulâ—e of presumption is so to shew our obedience in vsing all the meanes which the Lord prescribeth as wee manifest our confidence in him by seeking strength of him Those things which God hath ioyned together let no man put asunder To all the forenamed graces adde prayer pray for Armour pray for strength wisdome and abilitie well to vse Armour pray for a blessing on the well vsing it bee vpright and pray righteous and pray patient faithfull sted fast in hope expert in Gods word and pray pray before the fight fight and pray without prayer no good successe can be expected through prayer we may be assured to be assisted §. 3. Of diuiding the Word aright IN laying downe this doctrine of Prayer
who said I am vile or rather Dauid who laveth his sinnes in order before God He that duely pondereth with himselfe how his sinnes for number are innumerable and for weight infinite and how all his righteousnesse is as filthy ragges defiled with that sinke of corruption which is in him cannot but vtterly deny himselfe and so bee of a lowly minde not puâ—t vp with any conceit of himselfe §. 13. Of holinesse in him that prayeth HOlinesse of life is also very needfull for true is that which the blind-man said God heareth not sinners Though yee make many prayers I will not heare saith the Lord to the wicked Wherefore the Apostle exhorteth to lift vp pure hands which Dauid professeth to doe Thinke of this all impious and prophane persons vncleane and cruell persons all impenitent sinners whatsoeuer God will not haue his holy name polluted in your polluted mouthes But the prayer of a righteous man auaileth much §. 13. Of praying with vnderstanding COncerning the things prayed for it is requisite that we haue 1 A true vnderstanding and sense of them 2 A true and earnest desire of them Vnderstanding and sence respecteth both good things and euill If we pray for good things we must both know they are worth the hauing and also sencibly feele the want of them Such are those poore is spirit whom Christ pronounceth blessed It we pray against euill we must both know that they are in themselues heauy burdens and also feele that they lie vpon vs as Dauid did otherwise we shall neuer pray heartily for the one or against the other §. 14. Of our desire in Prayer OVr desire in Prayer must bee both sincere and feruent euen an hungring thirsting longing desire Vnder these metaphors the desires of the faithfull are oft set forth Now hungry and thirsty persons and women that long doe both in truth and also with great earnestnesse desire that which they desire If in Prayer our desire be such it will pierce the Heauens and moue God to yeeld vnto it if it be not a true and sincere desire but complementall and hypocriticall it is no prayer of the heart but meere lip labour and so no whit acceptable to him who searcheth the heart If it be not feruent but a cold desire it cannot pierce so high as Heauen For as a bullet flieth no further then the heate and force of powder driueth it so Prayer no further then the feruour of spirit carrieth it Be therefore feruent in spirit We heard that the Prayer of a righteous man auatleth much but with this Prouiso If it be feruent Thus in generall we see what Prayer is whereby wee may be directed how to pray Now let vs see what motiues there be to stirre vs vp thereunto §. 15. Of the first motiue to Prayer Gods command I Might here vrge Gods expresse charge and commandement thereunto which is oft inculcated thorowout the Scripture a motiue sufficient though there were no other For Gods Precepts being wilfully contemned or carelesly neglected procure no lesse penalty then eternall destruction of body and soule It should seeme that this motiue preuailed much with Dauid for so soone as the Lord said Seeke ye my face his heart answered O Lord I will seeke thy face and much will it preuaile with all such as desire to approue themselues to God But because it is a generall motiue vnto all Christians whatsoeuer I will no longer insist vpon it Particular motiues haue respect either to God vnto whom we pray or vnto our selues who pray §. 16. Of the second motiue to Prayer Gods worship FOr God First Prayer is a part the most principal especiall and proper part of Gods worship Dauid ioyneth them together saying Let vs worship and fall downe c. That is by falling downe and calling vpon God let vs worship him 2 Among other parts of Gods worship the most reuerend gesture is applied and euen appropriated to this 3 The place of God worship was by an excellency termed The House of Prayer 4 Prayer is made an essentiall note of difference betwixt such as worship God and such as worship him not They are said to call vpon God These not to call vpon God §. 17. Of the third motiue Gods honour 2 IT is the best and chiefest meanes of honouring God that can be by it we acknowledge God 1 To be euery where present and in euery place to heare his children and on this ground euery where we call on him 2 To be the fountaine of all blessing and therefore when our selues or others want any blessing temporall or spirituall by prayer we aske it of God yea when we receiue any we giue the praise of it to God 3 To be a God full of pitty and compassion which maketh vs to lay open our griefes and distresses to him 4 To be an Almighty God able to giue whatsoeuer we desire 5 To be a bountifull God who giueth to all liberally and vpbraideth not 6 To be a God true of his promises and therefore we craue the accomplishment of them These and otherlike properties of God doth faithfull prayer set forth and so bring great honour to God in which respect God himselfe saith Call vpon me and thou shalt glorifie me §. 18. Of the fourth motiue the necessity of Prayer FOr our selues foure points there be which commend this holy exercise 1 The necessitie of prayer 2 The vtilitie of prayer 3 The efficacie of prayer 4 The dignitie of prayer 1 If any good thing be necessary to a Christian praier must needs be necessary because it is that meanes which God hath appointed to obtaine euery good thing Aske and it shall be giuen you saith the Lord which giueth all Ye get nothing because ye aske not saith his Apostle we haue no good thing in our selues or of our selues all is hid in God he is the fountaine of all blessing but he is a deepe well we must haue something to draw vp water the onely meanes is prayer Is it not necessary that a poore man that hath not of his owne a crumme of bread or drop of water should make his want knowne to such as can and will releeue him How much more necessary is it that Christians should make their wants knowne to God seeing otherwise there is no hope of receiuing reliefe from him §. 19. Of the things which men receiue without calling vpon God Obiect MAny prophane and wicked men who neuer call vpon God receiue many blessings from God He maketh his Sunne to arise on the euill and sendeth raine on the vniust Ans 1. The things which such receiue are euen as nothing not to be spoken of because they tend not truly properly to their good al that they receiue are either temporal things or only restraining graces which tend rather to the good
we must aske let vs see how wee must aske Wee haue heard before of many graces needfull for a right manner of prayer which I will not here repeate but onely shew how all things must be asked with subiection of our will vnto Gods will For this end respect must be had to Gods promises For euery acceptable prayer is made in faith Faith hath an eye to Gods promises and resteth thereon as God hath promised any thing so the faithfull aske it in Prayer Things absolutely promised they craue absolutely as Moses who would not let God alone till he had spared his people but desired to be raced out of Gods Booke rather then his people should be destroyed and why because God had made an absolute promise to bring them into Canaan which promise Moses pleadeth vnto God in his prayer Things not absolutely promised they pray for with subiection vnto Gods will and wisdome For there are many things which are good in their kinde yet so farre make more or lesse to Gods glory and mans good as it pleaseth God by his wise prouidence to dispose them For example God hath made an absolute promise of the perpetuall continuance of the Church but not of a continuall outward flourishing estate thereof for hee can turne the persecution of his Church to the encrease therof and so gaine honour to himselfe and bring good vnto his people thereby Thus for the time of accomplishing Gods promises sometimes a long date sometimes a short date may most make to his glory and for the meanes sometimes one kind of meanes sometimes another with other like circumstances In all these wee must in our Prayers either expresse or reserue in our minds some secret limitations as these If God see it to be good if his good pleasure be such if it may stand with his glory c. §. 32. Of the euils to be prayed against II FOr Deprecation or supplication we haue expresse warrant in the fifth and sixth Petitions of the Lords Prayer and also in the example of Christ Whâ— offered vp supplications with strong crying and teares and was also heard in that which he feared of Salomon who expresseth many particular branches hereof in the Prayer which he made at the dedication of the Temple and of other Saints in all ages yea likewise in the answer which God gaue to Salomons prayer and in the many promises which God hath made to deliuer vs from euill Here also wee are to consider the matter and manner What we are to pray against and how Euill to be prayed against is either of fault or of punishment §. 33. Of praying against sinne EVill of fault is sinne This is the first euill that euer was in the World the greatest of all euils a greater euill then the torment of hell and the cause of all euill of punishment for sinne when it is finished bringeth forth death In regard of this euill three things are to be prayed against 1. The guilt of sinne 2. The power of it 3. Temptations thereunto Against the first we pray in the fifth Petition against the second and third in the sixth Petition In regard of the first Dauid thus prayeth Wash me thorowly from mine iniquity and cleanse me from my sinne In regard of the second thus Let not presumptuous sinnes haue dominion ouer me In regard of the third Christ saith to his Disciples Pray that ye enter not into temptation The guilt of sinne maketh vs odious and abominable in Gods sight whose fauour causeth our happinesse The power of sinne maketh vs more and more to prouoke his wrath which is vnsupportable Temptations vnto sinne simply in themselues worke neither of those two mischiefes For Christ who was alwaies most amiable in Gods sight the Sonne of Gods loue in whom his soule delighted and who neuer proâ—oked Gods wrath for God was alwaies well pleased in him was oft tempted to sinne as by Satan himselfe in the Wildernesse by Scribes Pharises and other such enemies yea by Peter when he told him of his suffering but all his temptations could neuer make him sinne As a fire-brand thrust into the Sea is presently quenched so were all temptations cast against Christ Yet notwithstanding temptations to vs are very dangerous because of our pronenesse readinesse to yeeld vnto them We are by nature to temptations as tinder or rather as gunpowder is to fire As the least sparke of fire doth not onely soone kindle but also suddenly in flame gunpowder and sets it all on fire so euery little temptation soone fastneth on vs and inflameth vs suddenly with the fire of sinne Instance Dauid who at the sight of Bathsheba was inflamed with lust and Peter who at the word of a silly maide was soone brought to denie and forsweare his master If these in whom Gods renewing Spirit abode were by reason of the flesh so prone to be ouertaken by temptations how can such stand against them in whom the flesh reigneth and where is nothing to restraine them §. 34. Of the manner of praying against the guilt and power of sin and temptations thereto AGainst the guilt and power of sinne we must simply absolutely instantly pray and neuer cease till God heare vs. That we may with the greater indignation pray against them we must first narrowly and thorowly examine our selues and search what sinnes we haue committed and amongst our many sinnes obserue which are the most odious which the most dangerous what sinnes wee are most addicted vnto and what beare greatest sway in vs. Thus when we see what greeuous sinnes we are slaues vnto we shall with great vehemency as Dauid and with teares as Peter pray against them The reason why most so sildome so coldly and faintly pray against their sinnes is because they neuer examine themselues they see not how vile and wretched they are by reason of them Against temptations we are to pray especially that we be not giuen ouer vnto them and ouercome by them but that the Lord would either deliuer vs from the temptation or so assist vs therein that it turne not to our destruction but rather to our good §. 35. Of praying against punishments of sinne EVill of punishment is threefolde 1. Temporall 2. Spirituall 3. Eternall Temporall punishments are all outward iudgements miseries and plagues in this World these are in themselues effects of sinne from sinne they came first had man neuer transgressed none of these had euer beene inflicted vpon him In the day thou eatest of the tree forbidden thou shalt die the death saith God to man All temporall iudgements are fore runners of death and appurtenances thereof and so comprised vnder it These may be sanctified and made medicinable and so they are in and thorow Christs suffering to Gods children all outward afflictions are Gods physicke to the faithfull Absolutely therefore they
vs stil to coÌ„tinue it we are also to take this as a token of loue and to be thankfull The reason is euident For God being very wise knowing what is best for vs euen much better then we our selues withall being a louing tender father exceeding carefull of our good he doth so dispose our estate as may most make to our good When he seeth it to be needefull he laieth affliction vpon vs when it hath lien long enough vpon vs then he rem oueth it In this kinde he dealeth with his children as skilfull and tender Physitians or Chirurgians doe with their patients whose cure they seeke Now therefore vpon this ground we are to thinke euery estate whereunto the Lord bringeth vs to be the best for vs health to be the best when wee are in health and sicknesse to be best when we are sicke aboundance to be best while we haue it and want to bee best when we are in want and so of other estates Therefore when the Lord doth lay vpon vs any outward afflictions wee must put them on the score of Gods fauours especially the good fruites of afflictions as true humiliation sound repentance christian watchfulnesse righteousnesse c. Now then to conclude this point afflictions being tokens of Gods loue tending to the good of the Saints they are comprised vnder this general clause ALL THINGS and are matter of thanksgiuing §. 68. Of the proofes of Scripture applyed to particular occasions of thanksgiuing I Shall not neede to enter into any further enumeration of other particulars I will therefore aleadge some proofes of these out of Gods word 1 For all manner of spirituall blessings note that generall forme of thanksgiuing vsed by the Apostle Ephe. 1. 3. Blessed be God which hath blessed vs with all spirituall blessings reade the verses following and ye shall see how he reckoneth vp many of those spirituall blessings in particular as Election Redemption Adoption Vocation c. 2 For temporall blessings we haue sundry approued patternes of thanksgiuing in diuerse kindes Christ gaue thanks for foode Annah for a childe Iacob for riches Abrahams seruant for prospering his iourney 3 For blessings on others note the example of Queene of Sheba who blessed God for his blessings on Israel and of the Christian Iewes who glorfied God for the Gospell reuealed to the Gentiles 4 For publike blessings concerning the Church the Apostle giueth thankes that the Gospell came into all the world And the Christians praise God for the increase and peace of the Church and for the liberty of the Apostles 5 For the common-wealth the Iewes reioyce which was a publike testimony of their thanksgiuing to God for setling the state and establishing the crowne on Salomon So againe for continuing the peace and prosperity of the Land 6 For generall blessings on mankind Dauid praised God 7 For Gods blessings on his family Iacob is thankfull and in testimony thereof buildeth an alter to God 8 For priuat blessings Leah praised God that had giuen her a Son and Hezekiah for recouery of his health 9 For euils remoued Moses the Israelites blessed God who ouerthrew their enemies and Dauid praised God for preseruing his people from their enemies and the Christians glorifie God for the Conuersion of Saul a mortall enemie of the Church 10 For publike spirituall euils remoued praise is sung vnto the Lord in Hezekiahâ— time when the Land was purged from Idolatrie 11 For priuate spirituall euils preuented Dauid blessed God who kept him from auenging himselfe and shedding innocent bloud 12 For aduersitie Iob blessed God and the Apostles reioyce for suffering persecution 13 Finalâ—y for good things promised and not inioyed it is noted that the Patriarches receiued not the promises but saw them a farre off and beleeued them and receiued them thankfully §. 69. Of the abundant matter of thanksgiuing HEre we see what abundant matter of thanksgiuing is offered vnto vs. If we should spend our whole time as the triumphant Church in heauen doth in lauding praising God wee could not want matter considering that ALL THINGS are matter of thanksgiuing If I should say we haue more matter of thanksgiuing then of petition I should not speake amisse for the blessings which any of Gods children any of those who truly beleeue in Christ haue receiued already are much more and farre greater then the things which they want God hath long since elected and chosen them to bee vessels of mercy glory when he created man as he made man most happy according to the image of God so before he made man he created all things needefull for him that so he might be destitute of no good thing for he made heauen and the whole hoast thereof earth and all the fruites of it yea the aire and water and all creatures in them in a word God made all things that were made for the good of man The price of mans redemption is already paid All true beleeuers are reconciled to God adopted to bee his children made actuall members of Christs body effectually called and taken into the kingdome of grace being perfectly iustified euen in Gods sight by the righteousnesse of Christ Iesus What are the spirituall blessings which wee want that may bee comparable to these which we haue receiued Obiect 1. We haue not receiued freedome from and full victory ouer all sinne Answ Sinne hath receiued a deadly wound though it assaile vs yet shall it not get conquest ouer vs. Besides the guilt punishment of those very sins which yet we are subiect vnto shall not be laid vpon vs they are cleane remitted and in that respect we fully acquitted Obiect 2. Wee want many good and comfortable graces and faile in the measure of those we haue our sanctification is not perfect Answ All the faithfull haue al such graces as are absolutely necessary vnto saluation actually wrought in them As a childe borne of a woman hath all the parts of soule and body so he that is borne againe of God hath al the parts of a new man No Saint wanteth any grace that may hinder his saluation though he should instantly die As for that measure which some want it is not so great as can iustly impeach the truth of grace that grace which they haue is true though it may bee weake and their sanctification is sound though imperfect The perfecting of sanctification is not so great and powerfull a worke as the first beginning of it The most effectuall powerfull worke of Gods spirit in the faithfull is their very new birth the first act of their conuersion For when a sinner is first conuerted he is a new created of nothing I speake in regard of of our spirituall being he is made something of a man dead in sin he is quickned hath spiritual life put into him Now
conned by heart or read out of a booke or paper by him that vttereth it and that whether he be alone or in company Quest Is a set and prescribed forme of praier lawfull Answ Yea verily and that for these reasons 1 God prescribed a set forme of blessing for the Priests constantly to vse The 92. Psalme which is a Psalme of praise was prescribed a song for the Sabbath day and 102. Psalme prescribeth a prayer for the afflicted when he is ouerwhelmed and powreth out his complaint before the Lord. The 136. Psalme was sung after Dauids time Hezekiah the King and the Princes commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer If a prescribed forme of praise may be vsed then also of prayer for there is the same reason of both Besides Christ himselfe prescribed an excellent forme of prayer which hath been vsed in all ages of the Church since this time and is by an excellency called the Lords Prayer Saint Paul obserues a set forme of blessing in the beginning and end of his Epistles Thus we see prescribed prayer warranted by Gods word 2 Many weake ones who haue good affections but want inuention vtterance and such like parts are much helped by prescribed formes for when they reade or heare words fitting their wants and occasions their hearts can well goe with their words yet can they not inuent fit words 3 Prescribed formes of prayer in the publike worshippe is a good meanes to maintaine vniformity in seuerall Churches Obiect The spirit is stinted hereby neither can a man vtter that which the spirit moueth him vnto when hee hath a set forme prescribed Answ The spirit in him which prayeth by a set forme is no more stinted then the spirit is stinted in those which heare another pray for to them which heare others words are prescribed To the hearers it is all one whether hee that prayeth vseth a prescribed forme or conceiue and inuent his prayer for they goe along in their hearts with his words They who simply and altogether condemne prescribed prayer doe thinke too childishly of God and deale too iniuriously with Gods little ones They conceit God to be affected with variety and make the power of praier to consist in copie of words and nouelty of matter which is many times an hinderance to true deuotion for while the minde is too much occupied in inuention the heart cannot be so free to deuotion as otherwise it might bee Prayer is not like a nose-gay which is no longer sweete then the flowers are new and fresh For the sweete sauour of prayer consisteth in the sincerity of heart and ardency of affection whereby also the power of the spirit is manifested 2 The iniury which is done to Gods little ones is this that they seek to depriue them of an especial help whereby their weakenesse might be supported yea to hinder them of the benifit of prayer For many are not able to conceiue a prayer of themselues yet if they finde a forme answerable to their occasions they can pray heartily and earnestly Thus wee see that prescribed prayer is not onely lawfull but also needful So far forth as we finde it an helpe to deuotion we may vse it but yet wee may not alwaies tie our selues vnto it to say the least they are very weake Christians that cannot pray without a prescribed forme Now it is a shame for any Christian to be a weake one all the dayes of his life it is required at our hands to grow in knowledge iudgement discretion faith and other like graces §. 81. Direction to conceiue a Prayer IF the weakest Christians doe but carefully obserue the order that others vse and withall take notice of their owne sinnes in particular of their particular wants and of the particular blessings which God bestoweth on them they may with vse and practise come to conceiue a good Prayer And when once in any competent measure they can pray for themselues by degrees they come to pray for others also But many are too idle and sluggish in making triall they will not offer to make experience of the gift of Gods Spirit but rather vtterly quench it as a man may doe and too many so doe by tying themselues too much to set formes Though publike leiturgies for vniformity sake are to be constantly vsed in set formes prouided that there be seuerall prayers fit for diuers yea for all publike occasions so neere as may be yet it is not so meete for particular persons alwayes to tie themselues to one set forme For what can that argue but that they little obserue Gods different manner of dealing with them at seuerall times §. 82. Of publike Prayer and of the Ministers function therein PVblike Prayer is when an assembly of Saints publikely with one ioint consent call vpon God In publike prayer three things are requisite 1 Meete persons 2 A fit place 3 A right manner 1 The Persons must bee a publike Minister of the Word and People I shewed before that Prayer was a principall part of Gods publike worship Now in all publike worship there is required a Minister for one party and People for the other A Minister hath a double function one to stand in Gods roome and in Gods name to declare Gods minde and will vnto his people Another to stand in the Peoples roome and in their name to declare their minde and desire to God The former hee doth in preaching the Word and administring the Sacraments For God saith the Apostle Hath committed to vs the word of reconciliation now then are we Embassadors for Christ c. Expresly it is said that Ministers are Christs Embassadors which is in regard of the Word that also they are such in regard of the Sacraments is implied in that commission giuen to the Apostles Goe teach all Nations and baptize them in the name of the Father c. The latter hee doth in making Petitions and giuing thankes to God When the Prophet had exhorted the people to assemble together publikely to pray he saith Let the Priests the Ministers of the Lord say spare thy people O Lord and giue not thine heritage into reproach c. Ministers therefore in publike Assemblies are to vtter the petitions of people so it is noted that when the people were assembled to giue thankes to God Ezra the Priest praised the Lord. The incense which vnder the Law was offered by the Priest to God did prefigure thus much Thus as in preaching a Minister is Gods mouth to the people so in praying the peoples mouth to God Wherefore also there must be people to ioine with him for if a Minister be alone his Prayer is but a priuate Prayer §. 83. Of the Peoples consent in publike Prayer THat which is required of people in publike Prayer is to testifie their consent to that which the Minister vttereth for the prayer of the
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
forcible reason to vrge them to pray for those gifts in his behalfe 1. To make knowne so as they shall thereby attaine to knowledge 2 The mysterie a thing that is not easily knowne 3 Of the Gospell the best thing that can be learned In generall we may note that the end which the Apostle aymed at in desiring vtterance was for the edification of others for to make a thing knowne is to instruct and edifie others Heere obserue That which Ministers ayme at infitting themselues to the Ministery must be the edification of the Church they may and must desire and seeke the best gifts yea they may seeke to excell but to the edifying of the Church expresly the Apostle chargeth that all things be done to edifying For this end Christ ordained Ministers euen for the edifying of the body of Christ Vse Let them consider this whose end is onely their maintenance who studie hard and reade much and preach often and all for their owne profit and preferment as is euident by their manner of preaching which is as plausible as they can frame it to the liking of those whom they seeke to please and by whom they hope to attaine vnto their ends whereunto when they haue once attained they can bid adue to all paines and say it belongeth to them which follow them to take the pains which they haue done But let those who seeke to approue themselues to the highest Master follow this Apostle Who sought not his owne profit but the profit of many that they might hee saued Herein he followed Christ who pleased not himselfe §. 166. Of making knowne what we know MOre particularly in this end we may note 1 The action to make knowne 2 The obiect the Gospell 3 A qualitie thereof the mystery The first sheweth that It is the duty of a Minister to make knowne what he himselfe knoweth In the fourth verse of the third Chapter of this Epistâ—e the Apostle implieth that he had great vnderstanding in the mysterie of Christ which is the mysterie of the Gospell heere spoken of Heere wee see that his desire is to make it knowne Thus much he affirmeth of himselfe saying When it pleased God to reueale his Sonne in me immediatly I went to Arabia namely to preach Christ And Christ of himselfe saying All things that I haue heard of my Father haue I made knowne to you As Christ put this in practise himself so also he commanded it to his Disciples saying What I tell you in darknesse that speake ye in the light and what yee heare in the eare that preach yee vpon the house â—ops And Saint Paul to Timothie saying What things thou hast heard of me the same deliuer to faithfull men which shall be able to teach other also All the vnderstanding of the Gospell which God giueth to his Ministers is a talent giuen them to occupy and imploy by making knowne what they know they improue their talent they approue themselues to their Master they profit their brethren Vse Take heed O Ministers that yee be not like couetous worldlings who are euer gathering but neuer spend though ye haue neuer so much learning if ye make it not knowne it is but as the talent hidden in the ground now remember the censure that was giuen of him who hid his talent he was counted an vnprofitable seruant and the sentence which passed against him which was this Cast him into vtter darknesse c. Let not vs through negligence conceale our knowledge like that seruant nor through enuie thinke much others should pertake thereof like Iosâ—ah but rather bee of Moses and Pauls minde who were willing all should know as much as themselues §. 167. Of preaching the Gospell THe second point sheweth that The Gospell is the proper obiect of preaching What the Gospell is I shewed before for further proofe of the Doctrine note the coÌ„mission which Christ gaue to his Apostles when hee sent them out to preach Goe and preach the Gospell in this respect are the feete of Preachers said to be beautiful because they preach the Gospel The end of preaching is the saluation of mens soules for it pleased God by preaching to saue those that beleeue But the Gospell is the power of God vnto saluation if the Gospel then bee not the obiect of preaching preaching must needs faile of the maine and principall end Obiect The Law also is to be preached Answ It is so but as a preparatiue vnto the Gospell in which respect very fitly saith the Apostle of the Law that it was our Schoole-master to bring vs vnto Christ thus is the Law preached for the Gospels sake so as it remaineth firme that the Gospell is the proper and principall obiect of preaching Vse Let our studies and meditations bee exercised in it so as our selues may first learne it know it beleeue it obey it thus shall we better instruct others therein and make it knowne vnto them That which was before deliuered of the excellencie and benefite of the Gospell maketh much to the vrging and pressing of this point §. 168. Of the Mysterie of the Gospell THe third point euidently declareth that The Gospell is a mysterie very oft is this title and attribute vsed in other places it is called The mysterie of God the mysterie of Christ the mysterie of the will of God the mysterie of the Kingdome of God the mysterie of faith the mysterie of godlinesse For God is the Author Christ the matter of it it declareth the will of God and directeth man vnto the kingdome of God Faith beleeueth it and godlinesse issueth from it so as all these mysteries are but one and the same euen the Gospell heere spoken which is fitly called a mysterie for a mysterie is a diuine secret Now the Gospell is a secret for none of the Princes of this world knew it it containeth the things which eye hath not seene nor eare heard neither came into mans heart It is also a Diuine secret for first it could not be knowne but by diuine reuelation the Apostle expresly saith that God by reuelation shewed this mysterie vnto him and that it was opened vnto the sonnes of men by the Spirit and thus came it to be made knowne by the Church vnto principalities and powers in heauenly places so as it was aboue the conceit not of men onely but also of Angels 2 Being opened it seemed incredible vnto all whose hearts the Spirit of reuelation did not perswade of the truth thereof therefore the Apostle prayeth for the Ephesians that God would giue them the Spirit of reuelation in the knowledge of Christ that the eyes of their vnderstanding might belightned c. In a word of all other things it is the most abstruse no humane inuention like it none of the Liberall Artes and
word against the Son of man it shall be forgiuen him but whosoeuer speaketh against the holy Ghost it shall not be forgiuē him neither in this world nor in the world to come Mark 3. 28 29. Verily I say vnto you All sinnes shall be forgiuen vnto the sonnes of men and blasphemies wherewith soeuer they shall blaspheme But hee that shall blaspheme against the Holy Ghost hath neuer forgiuenesse but is in danger of eternall damnation §. 2. Of the inference of Christs censure vpon their slander THE forenamed Recrimination and censure which Christ gaue of the Scribes and Parisies is in these words very sharpe indeed it is but most iust The reason thereof is intimated by Saint Matthew in the particle of inference set downe in the first place Wherefore and expressed by Saint Marke in the reason which hee layeth downe in the last place because they said he had an vncleane spirit Very brazen-faced and impudent they were that durst openly vtter such a vile slander against all probabilitie and possibilitie yea against their own iudgement and opinion and therefore Christ thought it not meete to spare them any whit at all Whence learne that As sinners wax bold and impudent in sinne so is the hainousuesse and fearefull issue of their sinne to be discouered Cry aloud saith the Lord to his Prophet spare not shew my people their transgression and the house of Iaakob their sinnes Rebuke them sharpely saith also Saint Paul to Titus They who are acquainted with the histories of the Prophets of Christ and of his Apostles cannot be ignorant of their holy zeale in laying open the fearefull estate of notorious sinners euen to their very faces Thus if they be not past all recouery they may bee brought to some compunction and remorse as the Iews were vpon Peters laying forth the hainousnesse of their sin in crucifying the Lord Iesus This reason doth Saint Paul alledge where he aduiseth Titus to reproue the Cretians sharpely for he addeth this clause that they may bee sound in the faith If those sinners themselues whose estate is so laide forth be obstinate and will not thereby be any whit moued nor brought to remorse but rather wax more impudent as these Scribes and Pharisies like the Iewes their fore-fathers who said to Ieremiah As for the word which thou hast spoken to vs in the name of the Lord we will not harken vnto thee and of whom the Lord said to Ezechiel The house of Israel will not hearken vnto thee for they wil not harken vnto me for all the house of Israel are impudent and hard-hearted yet may others be kept from going on in their course and from growing to their degree of impudency as is noted of some in Malachies time who obseruing the stoutnesse of their fellowes against the Lord feared the Lord. If none at all be wrought vpon by the knowledge of their sinne then are they made the more inexcusable and Gods seuere proceeding against them is the more iustified Thus much Daniel declareth in his confession vnto God where first he saith We haue sinned and committed iniquitie and haue done wickedly c. then he addeth neither haue we hearkened vnto thy seruants the Prophets whereby he implieth that the Prophets declared their sinnes and denounced Gods iudgements against them and thereupon he inferreth O Lord Righteousnesse belongeth vnto thee but vnto vs confusion of faces Vse Vpon these and other like proofes and reasons Ministers must learne as they see iust occasion to put in practise the forenamed Doctrine and by their holy zeale in laying forth sinne and the issue thereof to shew their desire of reclaiming sinners of staying the infection and contagion of sinne and of iustifying Gods proceeding against sinners §. 3. Of the resolution and seuerall heads of the text TO passe from the Occasion and Inference of Christs censure note further the Manner Matter thereof Christs manner of setting it forth is with great ardency and authority noted in the Preface prefixed before his censure Verily Isay vnto you The particle of asseueration Verily declareth his ardencie his auerring of it in his owne name I say sheweth his authoritie The matter of Christs censure is 1 Generally propounded 2 Particularly applied In the general proposition is noted 1 The Nature 2 The Issue of the sinne censured The Nature thereof is declared by the person against whom it is in speciall directed namely against the Holy Ghost The Issue of it is that it shall neuer be forgiuen Both these are amplified by comparing them with the Nature and Issue of other sinnes Other sinnes are committed against the Sonne of Man This against the Holy Ghost Other sinnes shall be forgiuen This shall neuer be forgiuen In this comparison is set forth a liuely representation of Gods Mercy and Iustice Of his Mercy in forgiuing euery sinne committed against the Sonne of Man Of his Iustice in vouchsafing no pardon to the sinne against the Holy Ghost §. 4. Of the truth and weight of the points heere deliuered THe first point to be noted is Christs Preface whereby he sheweth that what he deliuereth concerning this point is both a certaine and infallible truth and also a point of weight and moment Christ auerreth it vpon his authoritie and credit I say saith he I that am a faithfull and true witnesse I who cannot lye I who am the very truth I say So as of what authoritie our Lord the eternall Son of God is this which he hath here deliuered is also namely true certaine infallible vnchangeable Heauen and earth shall passe away but his word shall not passe away With this authority doth Christ oft ratifie and confirme that exposition which he gaue of the Morall Law and opposeth it to the light credit of the ancient Doctors of the Iewes saying You haue heard it said of old c. But I say vnto you c. so as his authoritie is more then any others can be for Christ is the onely true Doctor of the Church as he himselfe testifieth of himselfe saying One is your Doctor euen Christ He hath power in his own name by his own authoritie to deliuer any thing to his Church which power is intimated vnder this imperial phrase I say And herein his manner of teaching is different from all others For the vsuall phrases of the Prophets were Thus saith the Lord The word of the Lord The burden of the word of the Lord with the like To make doubt of any thing which Christ saith is to call his authority into question If therefore the word spoken by the Prophets was stedfast how much more stedfast is the Word spoken by the Lord himselfe Christ Iesus The particle set by Saint Marke before the clause of Christs authoritie is in the Greeke Amen and in the Hebrew signifieth Truth and so not vnfitly translated Verily It is a note of an earnest
committed not on ignorance only but against knowledge voluntarily presumptuously against God and man the history recorded of him apparantly sheweth and yet were they all pardoned The reason hereof may not be sought in the party that sinneth or in the nature of sinne for euery sin is mortall and deserueth eternall condemnation In either of those no reason at all can be found out But onely in the extent of Gods mercy and in the all-sufficiencie of Christs sacrifice For the mercy of God is greater not onely then any one but then all sinnes whatsoeuer and the sacrifice of Christ is a sufficient price of redemption for all His blood clenseth from all sinne As Gods mercy and Christs sacrifice are the cause of pardoning any one sinne so the riches of Gods mercy and the infinite value of Christs Sacrifice are the cause of pardoning all sinnes Obiect Why then is not the sinne against the Holy Ghost pardonable Answ Not because it is greater then Gods mercy or aboue the price of Christs oblation but because of Gods reuealed determination against it as we shall hereafter more distinctly heare Vse 1 From this extent of Gods mercie we may well inferre that mans destruction is of himselfe either because he malitiously despiteth the Spirit of Grace or wilfully reiecteth the offer of pardon In the order of redemption God hath made mans sinne pardonable but man by his impenitencie makes it not to be pardoned Vse 2 From the forenamed Doctrine we may take courage to flye to the Throne of grace for pardon how many soeuer or how great soeuer our sinnes haue beene Note the gracious inuitation of the Lord by his Prophet saying Come now and let vs reason together though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Whensoeuer the Diuell seeketh to bring vs to despaire either by the multitude or by the hainousnesse of our sinnes let vs in faith plead this before God All sinnes shall be forgiuen and thereupon apply to our soules the blood of Christ which clenseth from all sinne and be moued thereby to turne from all §. 7. Of Blasphemie how hainous a sinne it is THe particular sinne whereby the forenamed mercie of God in forgiuing sinne is exemplied is Blasphemy For in Saint Matthew Blasphemy is expresly added to all manner of sinne that shall be forgiuen and in Saint Marke it is said that All blasphemies wherewith soeuer men shal blaspheme shall be forgiuen Whence are offered two Doctrines to our consideration 1 Blasphemie is a most hainous sinne 2 Blasphemie may be forgiuen The former Doctrine is implied by the particular mention of it in this place For in that Christ giueth this as an instance and euidence of Gods rich mercy in forgiuing al manner of sinne because he forgiueth Blasphemie hee giueth vs thereby to vnderstand that Blasphemie is one of the most notorious sinnes a sinne which is most hardly forgiuen which yet notwithstanding being forgiuen wee may well hope that other sinnes may be forgiuen The truth of this Doctrine will yet more clearely appeare if we consider the nature of Blasphemie Blasphemie according to the notation of the Greeke word fignifieth to hurt ones fame or credit yea in Hebrew also a blasphemer of God is said to strike thorow the name of Iehouah In former ancient times this world Blasphemie hath bin vsed to set forth the dishonor and disgrace that is done to mans name and credit in which sence it is also sometimes vsed in the new Testament as where Saint Paul saith of himselfe and other Ministers of the Gospell Being defamed or word for word to translate it being blasphemed we pray and where Saint Iude saith of the wicked in his time They speake euill of or they blaspheme dignities Yet now long vse in Gods Church hath appropriated the word Blasphemie to an high dishonour done to the great name of God and that both in regard of the Matter and also of the Manner whereby Gods name is dishonoured In regard of the matter of Blasphemie God is blasphemed two wayes either Priuatiuely by taking away from God that which is due vnto him and wherein his honor consisteth or Positiuely by attributing that vnto him which is vnbeseeming his Maiestie and dishonorable to his great name The honor due to God is taken from him two wayes 1 Simply when that which properly belongeth vnto him is denied him Thus because the King of Ashur denied that God was able to saue Ierusalem and to deliuer it out of his hands hee is said to blaspheme the Lord God of Israel 2 By consequence when that which is proper to the Creator is attributed to the creature thus the Scribes and Pharisies imagining Christ to bee a meere creature and not thinking that he was God because he tooke vpon him to forgiue sinnes which is a power proper onely vnto God accused him of Blasphemie and againe the Iewes went about to stone him for Blasphemie because as they alledge he being a man made himselfe God Though their censure of Christ were most false and slanderous yet thereby they plainly shew what was accounted blasphemie But to make this point more cleare the Holy Ghost expresly saith of the Israelites in the wildernesse that they committed great blasphemies because they said of the molten Calfe which they set vp This is thy God which brought thee vp out of the Land of Aegypt whereby they attribute to the Calfe a creature of their owne making that which God the Creator of all things did The other kind of blasphemie in attributing such things to God which are vnbeseeming his Excellencie is noted in those Israelites that caused their sonnes to passe thorow the fire making God thereby like vnto the Diuell to delight in mans blood a thing most dishonorable to the Diuine Maiestie The Lord hauing relation to that Heathenish and barbarous fact of the Israelites saith to their children In this haue your Fathers blasphemed me Thus it is noted of those on whom the Viall of Gods wrath was powred out that they blasphemed the God of heauen for their paines their blaspemie without question was that they impeached God of iniustice vnmercifulnes cruelty and such like things much vnbeseeming his glorious name In regard of the manner of blasphemie when any thing is spoken of God or to God ignominiously reproachfully disgracefully contemptuously or the like Gods name is blasphemed thereby as when Pharaoh said Who is the Lord that I should heare his voice c. And when Iehoram King of Israel said Behold this euil is of the Lord what should I waite for the Lord any longer And when Nebuchadnezzar said Who is that God that shall deliuer you out of my hands And when the wicked in Iobs time said What is the Almightie that we should serue him and what
be vttered against the Sonne of Man is to iustifie Gods seueritie against the sinne and blasphemie of the Holy Ghost For which purpose without question Christ hath heere so magnified the Mercy of God as the like place is not to bee found throughout the whole Scripture Wherefore hauing spoken of Gods mercy in pardoning euery sinne but one let vs consider his Iustice in affording to pardon to that one sin which is the sinne against the Holy Ghost §. 14. Of abusing Gods mercy IN that Christ inferreth the seueritie of Gods Iustice vpon the riches of his mercy and after he had deliuered what he could of the Mercy of God addeth a BVT Euery sin shall be forgiuen BVT the sin against the holy Ghost shall neuer be forgiuen He giueth vs to vndestand that Gods mercy and long-suffering may be so farre abused as nothing but extremitie of iustice can be looked for Thus much implieth the Apostle where he saith It is impossible that such and such should be renewed And againe There remaineth no more sacrifice for sinne but a fearefull looking for of iudgement The phrases of Gods walking stubbornely against them that walke stubbornely against him and shewing himselfe froward with the froward and swearing that the iniquitie of men shall not bee purged with sacrifice nor offering for euer with the like doe also proue as much Gods mercy would be notoriously abused if at some times and in some cases the very extremitie of iustice should not be executed It standeth much with the honor of God to shew himselfe sometimes a God of vengeance and a consuming fire Vse Take wee heed therefore how we goe too farre in abusing Gods lenity and patience lest we depriue our selues of all the fruit and benefit thereof and insteede of being the principall obiect of Gods mercy we make our selues the principall obiect of his mercy A man may so farre proceede in sinning against the Sonne of Man as by degrees fall into the sinne against the Holy Ghost The fearefulnesse of which estate followeth now to bee declared §. 15. Of the obiect of the vnpardonable sinne The Holy Ghost IN handling the sinne against the Holy Ghost wee are to consider 1 The Nature 2 The Issue thereof The Nature of the finne is set foorth vnder the names giuen to it It is by Saint Matthew termed the blasphemy of the Holy Ghost and a speaking against the Holy Ghost By Saint Marke a blaspheming against the Holy Ghost In all which phrases are noted forth both the Obiect and the Qualitie of that sinne The Obiect against which in speciall this sinne is directed and committed is the Holy Ghost And in this respect Saint Matthew calleth it the blasphemie of the Holy Ghost not as if it were in the Holy Ghost which is blasphemie to thinke but because as the other phrases doe expresly declare it is against the Holy Ghost In this sence this kinde of phrase is oft vsed for where it said that Christ gaue his Disciples power against vncleane spirits as it is well translated according to the meaning of the phrase word for word it is in the originall Power of vncleane spirits This I haue the rather noted to mollifie the phrase of some who speaking preaching and writing of this sinne stile it The sinne of the Holy Ghost which speech being well taken the Holy Ghost being conceiued to bee not the subiect but the Obiect thereof it may safely bee vsed Now the Holy Ghost is made the Obiect of this sinne not in regard of his Essence or Person but in regard of his Office and Operation The Holy Ghost in regard of his Essence is all one with the Father and the Sonne all the three Persons are one in nature and essence all one God in which respect a sinne committed against any one is committed against euery one of the three Persons The Holy Ghost also in regard of his Person is the Spirit of the Father and of the Son proceedigg from them both and no way greater then the Father or the Sonne they are all in dignitie coequall so as in this respect a sin against the Holy Ghost cannot be greater then against the Father and the Sonne But there is an office and operation peculiarly in Scripture attributed to each Person The peculiar office and operation attributed to the Spirit is 1 To inlighten mens mindes with the knowledge of the Gospell and to reueale vnto them the good will of God and way to happinesse in which respect he is called The Spirit of reuelation 2 To perswade their harts of the truth of those things which he hath reuealed to their vnderstanding by vertue whereof men are said to taste of the good Word of God after that they are made partakers of the Holy Ghost 3 To mooue them to acknowledge and professe the Gospell to bee the Word of God which is implied by the Apostle vnder this phrase of receiuing the knowledge of the truth There are also many other workes of the Spirit but these are the most pertinent vnto our purpose and will giue light vnto all the rest The sinne heere noted to be committed against the Holy Ghost is committed against him in regard of the forenamed operations of the Spirit so as it is against that truth of God which the Spirit hath reuealed to a man and euicted and perswaded his heart of the certaintie thereof so as in his heart he cannot but acknowledge that it is an euident and vndeniable truth and is oft moued with his mouth to professe as much §. 16. Of the qualitie of the sinne against the Holy Ghost THe Quality or effect of this sinne for the sin it selfe is seated principally in the heart is speaking against and blasphemie This latter word expoundeth the former For it is not euery kind of speaking against but an ignominious approbrious dispitefull speaking against which is blasphemie For blasphemie is heere taken in the vttermost extent thereof and that both in regard of the matter which is to deny the euidence of the Spirit and also in regard of the manner which is to doe it with disgracefull and despitefull speeches to the open dishonour of God and of his Gospell and of the Spirit which hath giuen vndoubted euidence of the power of God as the Scribes and Pharisies who did not only deny that Christ cast out diuels by the finger and power of God but also most reproachfully and slanderously said This fellow doth not cast out diuels but by Beel-zebub the Prince of diuels And againe He hath an vncleane spirit §. 17. Of the definition of the sinne against the Holy Ghost THe words and phrases whereby Christ setteth foorth the nature of this sin being expounded wee may out of them gather this definition The sinne against the Holy Ghost is a despitefull reiecting of the Gospell after that the Spirit hath supernaturally perswaded a mans heart of the
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
a disposition as they As among Papists blinde zeale moueth many to doe that which deadly malice moueth others to doe I doubt not but we may according to the truth of the matter conclude that the forenamed Scribes and Pharisies sinned against the Holy Ghost for 1 The Gospell was preached to them by Iohn the Baptist Christ and his Disciples yet they receiued it not but refused and reiected it 2 They did it despitefully as their carriage sheweth 3 They blasphemed Christ as we haue heard before and they persecuted him and his Disciples 4 They did all this against knowledge and against conscience as the instance which Christ giueth of their iustifying that in their children which they condemned in Christ yea they could say of Christ This is the heire 5 They did all also after the Spirit had supernaturally reuealed Christ vnto them for it is noted that Iesus knew their thoughts and thereupon hee accused them of blaspheming the Holy Ghost he knew their thoughts that is he knew how far the Spirit had wrought in them and how they striued against and resisted the Spirit and in that respect accuseth them of this blasphemie Lastly to put the matter out of all doubt after that Christ had set out this sin Saint Marke addeth this clause Because they said he had an vncleane spirit Implying by that inference that that blasphemie was in them an euidence of the sinne against the Holy Ghost §. 20. Of the meaning of these words SHALL NOT and SHALL NEVER be forgiuen THe second generall point noted by Christ about the sinne against the Holy Ghost is the Issue thereof which is set downe Negatiuely Affirmatiuely Negatiuely both by Saint Marke in these words hath neuer forgiuenesse and also by S. Matthew in these words shall not be forgiuen vnto men which is further amplified by a distinction of times in these words neither in this world nor in the world to come Affirmatiuely onely by Saint Marke in these words is in danger of eternall damnation The sentence and doome which Christ in all these words and phrases hath giuen of this sinne is very perspicuous and cleare but that Papists haue brought a cloud of obscuritie vpon them by the vapours of their false glosses and heresies which we will first remoue and then declare the fearefull issue of this sinne First the Papists cleane ouerthrow the maine point heere intended by interpreting the indefinite negatiue particle not and the generall negatiue neuer to as if a difficultie onely and not an impossibility were intended as if Christ had said the sinne against the holy Ghost shall not easily but very hardly be forgiuen or ordinarily and for the most part it shall not be forgiuen But the words are more cleare then so to be obscured For Not Neuer Nor in this world nor in the world to come are much more then not ordinarily not easily hardly and for the most part Besides if there were not an impossibilitie of the pardon of it prayer might be made for the partie that committeth it which may not be done But as this text is cleare enough to such as haue not contentious and captious spirits so there are other texts which put the point more out of all doubt and question as where the Apostle saith It is impossible to renew them againe And againe There remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and fiery indignation §. 21. Of the errors which Papists gather from this phrase nor in the World to come AGaine Papists roue farre beyond the scope of Christ in this place by inferring from this clause nor in the World to come that some sinnes which are not forgiuen in this World may be forgiuen in the World to come whence they further inferre that there is a Purgatory after this life and render these reasons of this latter inference First that into Heauen can enter no vncleane thing Secondly that out of hel there can be no redemption therefore say they there must needs be a Purgatory by which they which die in their sinnes must be purged and out of which they whose sinnes are forgiuen after this life must be deliuered Answ The two positions which are laide downe for reasons are sound and true for neither can any vncleane thing enter into Heauen nor can any that are once cast into hell be euer deliuered out of it for the Scripture termeth their paine euerlasting and yet the Papists are not constant in those assertions but deliuer many points contrary to them both as that many who for treasons rebellions and such like damnable sinnes are executed and die without repentance for them die Martyrs and are immediatly carried to glory is not this to thrust vncleane birds into Heauen And againe that many who died in mortall sinnes and so by their owne positions went to hell were deliuered from thence Some of the instances which their owne writers haue giuen hereof are these The soule of Falconilla a Pagan was freed from hell by the prayers of Saint Thecla and the soule of Traiane a Pagan Emperour by the prayers of Pope Gregorie and a certaine lewde man carried by the Diuels into hell was deliuered by Saint Sereus But to passe by these lying fables the consequences which from the forenamed sound positions they gather are most vnsound and absurd namely that there is a purgatory of which fiction I haue spoken before and that sinnes may be forgiuen after this life a point which as was said before they gather from this phrase nor in the World to come The falshood whereof is easily discouered by a due consideration of the true meaning of the words §. 22. Of the true meaning of this phrase nor in this world nor in the world to come THe Greeke word and the Latin also which we translate World signifieth rather time then place By this World is meant the time of a mans life here vpon earth by the World to come all the time from his death proceeding on without end to eternity Two Worlds are in Scripture giuen to euery man to be in one from the time of his conception or birth to his death the other from thence for euer for after death there is no alteration of a mans estate But because the manifestation of that perpetuall and eternall estate is at the great day of iudgement when all shall stand before their Iudge and receiue their doome the beginning of that age or world to come is commonly reckoned from the day of iudgement in which respect Christ ioyneth that world and the resurrection from the dead together Which being so it is as euident as may be that no sinne can be forgiuen in the World to come §. 23. Of the many answers which may be giuen against the Papists collection concerning forgiuenesse of sinnes in the World to come BVtfully to discouer the erroneous
he may fall into so great a gulfe of sin and be so neere the pit of eternall damnation as hee will haue cause againe and againe to repent his folly as wee haue * before shewed Let vs therefore worke out our saluation with feare and trembling Vnto which saluation that we may be kept blamelesse The Grace of the Lord Iesus Christ and the loue of God and the Communion of the Holy Ghost be with vs all Amen FINIS AN Alphabeticall Index of the particular points contained in this Treatise A ADuersity a matter of thanksgiuing 406 The vse of faith in Aduersitie 268 AEdification to bee aymed at by Ministers 526 Affiance in God 558 All sorts of people must fight 51 All assaults must be held out 109 Christ offered to All. 228. 587 Ambassadors of God are Ministers 535 Apostles especiall Ambassadors 536 The dignity of Ambassadors 537 The duties of Ambassadors 539 Gods mercie in sending Ambassadors 544 Christs Ambassadors worst of all handled 547 Amen the vse of it 431 Amen to be vttered aloud 434 Apostasie 604 Apostates 605 Ardencie in prayer 353 Signes of extraordinary Ardencie 441 Armour of God why so called 19 Armour of God compleate 22 Be bould in the Armour of God 23 No safety without the Armor of God 33 They safe who well vse the Armour of God 35 Most part of it defensiue 118 Assurance of faith 261 Assurance a propertie of hope 297 B BAbling in prayer 499 Beleefe see Faith None sinne in Beleeuing 232 It is a sinne not to Beleeue 233 Blasphemie 576 What it is 577 How hainous a sinne it is 579 Blasphemies of Papists 580 Blasphemie to bee punished by Magistrates 581 Occasion of Blasphemie not to bee giuen 582 Blasphemie may bee pardoned by God 583 Blasphemie accompanieth the sinne against the Holy Ghost 598 Blessings of God reckoned vp as temporall c. 403 Why many Saints want outward Blessings 412 Boldnes needful for Ministers 523. 557 Wherein Ministers must shew boldnes 524 Ouer-secure Boldnesse 258 Brother a title of humility and gentlenesse 4. c. All Christians as Brethren 4 C CAllings which are peculiar to be most respected 114. 534 Canonicall houres 476 Charge euery mans Charge to be discharged 114. 534 Chiliasts arguments for redemption out of hell answered 618 Christs comming to iudgement whether in the day or night-time vncertaine 490 A superstitious waking for Christs comming ibid. Compunction see Griefe Confidence in Gods mighty power 15 Confidence in ones selfe vaine 11 Confidence in creatures vaine 11 Conscience what is the righteousnesse thereof 145 A cleare Conscience what it is 252 How it commeth from faith 253 The ground of it loue ibid. It is accōpanied with a pure hart 255 It extendeth it selfe to all duties 256 It endureth to the end 257 A quiet Conscience what it is 247 No wicked mans Cōscience is quiet 248 Constancie 110 Corrections of God in wisdome and loue 187 189 They are not simply tokens of wrath 139 Some despise them some faint vnder them 183. c. How kept frō those extreams 184. 185 Courage spirituall needfull 6. 114 Cursing Saints an horrible thing 392 D DAmnation eternall 618 They certainely Damned whose sinnes are not pardoned 621 Danger must make watchfull 45 Darknesse spirituall 76 Dead not to be prayed for 377 Dead not to be prayed vnto 507 Defence not in ones selfe 99 Most part of Christians armour Defensiue 118 Desire of Christ 223. 243 Notes of true Desire 244 Desire of performing ones functiō 558 Deprecation against euill 370 Despaire whence it ariseth 47 Temptations to Despaire are fiery darts 282 Yeeld not to Despaire 234. 284 DIVELL The Diuell our enemie 37 What Diuels were by creation and what they lost by their fall 37. 38 What maketh Diuels terrible 38. 81. 87. 89 The Diuels subtiltie wyles and shifts 39. c. The Diuell principall in all temptations 56 The Diuels haue a dominion 61 Diuels power 64. 65 They cannot doe what they wil. 66. 72 Nor doe any thing against nature 66 Nor worke miracles 66 Nor force mans will 68 Nor search mans heart 68. 69 Nor foretell things to come 69 Diuels extraordinary power wherein it consisteth 70 How far it is diminisht by their fall 71 Diuels rule onely in this world 75 Their vassals are ignorant and euill men 76 How men may come out of Diuels power 78 Diuels are spirits 79 Diuels are not qualities 80 Diuels extreamely euill 83. 84 Diuels many in number 86 Diuels haue an head 87 Their number makes them terrible 87 Comfort against the power and number of Diuels 87. 88 Diuels aduantage in place 89 Diuels fight to spoile men of heauenly things 92 Diuels malice 93 Diuels darts and fiery darts 281. c. Times wherin Diuels shal be loose 105 Diuels haue an hand in afflicting Saints 177 Diuels can euery way annoy vs. 280 Giue not place to the Diuell 63. 103 Resist and driue the Diuell away 313 Drousie praying 493 E EIaculations of heart 479 Elect cannot sinne against the Holy Ghost Endeauour of man must goe with Gods assistance 29 Euils what to be prayed against 370 Kindes of Euill 371. c. Euils from which Saints are freed are more then iustly they can feare 413 How Euils may prooue matter of thanksgiuing ibid. Examination to be vsed at a Fast 460 Experience vpholdeth hope 306 F FAinting in affliction 182 Saints subiect to Fainting 184 How kept from Fainting 185 Family-prayer 437 FAITH What Faith is 257 Diuers kinds of Faith 208 True iustifying Faith 210 Faith especially to be taught and learned 199 The excellency and necessity of Faith 198 Faith cōmendeth Gods properties 200 How Faith resteth on Gods iustice 202 Great is the need of Faith 284 And great is the worth of it 279. 285 Faith maketh the Word profitable 323 Faith and righteousnesse haue distinct vses 152 How Faith hope differ agree 298 How Faith and presumption differ 287 Faith fitly compared to a shield 214 Faith fitly compared to Balsom 283 How Faith is gotten The Author of it 216 The meanes of getting Faith 218 The order of working Faith 220 Faith presupposeth knowledge ibid. Faith ariseth from sence of misery and desire of remedy ibid. What man must do to haue Faith 223 Motiues to Faith 224 Faith not hard to the willing 289 Mans vnworthinesse no hinderance to Faith 227. 292 Triall of Faith It may be knowne 235 Imperfect Faith may be sound 292 True Faith may stand with doubting 238 Faith operatiue as fire 245 Faith the first grace A mother grace 202. c. Faith workes loue other graces 203 Faith causeth a quiet conscience 247 And a cleare conscience 252 Faith causeth a pure heart 255 Faith may be as a tree in winter 252 How farre Faith may be lost 259 Faith falleth not cleane away 293 How Faith may bee preserued and encreased 263 How Faith is well vsed 266 Two vses of Faith in prosperitie and two in aduersitie 267 Helpes of
Faith 268 Faith onely keepeth off the Diuells darts 281 And quencheth the fire of them 283 Wretched are such as want Faith 284 Satan most assaulteth Faith his wyles against it 286 Faithfulnes required in Ministers 540 Wherin their Faithfulnes consists 540 Fasting 446 The seuerall kinds of Fasting 446 The difference betwixt a religious Fast and other Fasts 448 How farre al sustenance is to be borne in the time of a Fast 449 What other things beside food are to be forborne in a Fast 451 How far the body is to be afflicted in a Fast 453 The occasions of a Fast 454 Of set times for a Fast 455 The continuance of a Fast 456 A Fast in whole and in part 456. 457 Supplication the principall end of a Fast 459 Examination another end of Fasting 460 Humiliatiō a third end of Fasting 461 Mortification a fourth end of Fasting 462 Grounds of Fasting vnder the new Testament 463 Motiues to Fast 463. 464 Publike and priuate Fasts 467 Fearefulnesse 8. 261 Flesh and Blood 53 Our enemies more then Flesh and blood 54 Flying affoords no safetie 119 Forgetfulnesse of Gods promises dangerous 269 Forgiuenesse of sinne See Sinne. G GHOST How the Holy Ghost is gotten 485 How knowne when the Holy Ghost is in vs. 484 How the Holy Ghost prayeth for vs. 482. c. Why needful that the Holy Ghost pray for vs. 483 Prayer wrought by the Holy Ghost commeth out of mans spirit 486 How the sinne against the Holy Ghost may be discerned 382 Who commit that sinne are not to bee prayed for 381 Gods properties commended by faith 200 Gods grace mercy power truth props to Faith 225 Goodnesse of God See Mercy Gospell what it is 165 Why peace is attributed to it 167 The Ghospell of peace prepares a mans heart against trouble 168 The Gospell assureth that nothing shal hurt vs. 170 Operations of the Holy Ghost 597 How sin is committed against the Holy Ghost 596 Blasphemie accompanieth the sinne against the Holy Ghost 598 What is the sin against the holy Ghost 598. c. Difference bewixt the sin against the Holy Ghost and other sins 603. c. Who may fall into the sin against the Holy Ghost 605 They who neuer professed the Gospel may sin against the Holy Ghost 606 The Scribes and Pharisies sinned against the Holy Ghost 607 The sin against the Holy Ghost cannot be pardoned 608. 614. c. Why the sin against the Holy Ghost is vnpardonable 615 The certainty of his damnation who sinneth against the Holy Ghost 617 How the sin aginst the Holy Ghost may be preuented 622 The Elect cannot fall into the sinne against the Holy Ghost The Gospel assureth that all things shal turne to our good 171 The Gospell reuealeth a remedy for mans misery 221 The Gospell is a mystery 528 The Gospell is the proper obiect of preaching ibid. Difference betwixt Law Gospell 101 A blessing to haue the Gospell 168 Grace of God free 227 The Graces of God to be imploied 24 Spirituall Graces for defence 19 Euery Grace to be manifested 26 Grace to be added to Grace 29 Grace decayed may be repaired 100 Spirituall wounds healed 285 Griefe of heart before faith 240 Causes and fruits of true griefe 242 H HEretikes peruert the Word 331 HEART A pure Heart Integrity of Heart 255. c. Heauen How far we may be made partakers of it while here we liue 411 HOPE What Hope is 296 Why it is called Hope of saluation 295 Assurance and patience are properties of Hope 297 Vncertainty no property of Hope 298 How Hope faith agree differ 299 Hope fitly resembled to an helmet 300 The vse of Hope 301 Hope necessary in foure respects 302 How Hope is gotten preserued 305 The end of Hope oft to bee meditated on 307 Hope an anchor 308 Hope to bee cast on a sure ground fast fixed and the hold of it oft renewed ibid. Satans wiles against Hope 309 False grounds of Hope 310 Humiliation an end of fasting 461 I IEalousie Good Iealousie 557. 559 Ignorance a fearefull sin 338 Jgnorant persons the diuels vassals 76 Illumination before Faith 239 Imprecations lawfull and vnlawfull 397. c. Vsuall Imprecations taxed 395 No man may pray against himself 394 Incredulity a grieuous sinne 234 IOY Spirituall Ioy. Notes thereof 250 Ioy of Hypocrites not sound ibid. Iustice See Righteousnesse Who are Ouer-Iust 158 Seuerity of Iustice caused by abuse of mercy 595 K KNowledge of the Word necessarie 321. 337 Meanes to get Knowledge 321 Things Known to be made Known 527 L LAw worketh a sight and sence of our misery 220 The Law is a rule of righteousnes 143 The Law and Gospell differ 101 Libertines carelesse in doing what they may 30. 31 Loue commeth from faith 203. 253 Loue the ground of a cleare conscience 253 Exhortations in Loue. 6 M MAgistrates must cut off enemies 314 Magistrates ought to punish blasphemers 581 Man the obiect of Gods mercy 584 Mans vngratefulnesse 586 Sonne of Man See Sonne Meanes take not away the vse of faith 292 Neglect of Meanes a tempting of God 31 The danger of neglecting Meanes 33 Mercy of God abundant 101. 227. 572 Gods Mercy in forgiuing sinne 572 The extent of Gods Mercy in forgiuing all sins 574 Man the principall obiect of Gods Mercy 584 Mercy of God offered to all 587 Mercy of God ouercomes mans vngratefulnesse 593 Mercy of God abused turned into seueritie 595 Merit What is required to cause merit 149 Mans righteousnesse cannot bee meritorious 150 Millenaries see Chiliasts Ministers Ambassadors 535 Ministers dignitie and duties 538 539 Ministers haue no ability of themselues 513 Ministers calling most excellent and difficult 510 Ministers most opposed against 511 Ministers false most dangerous 512 Ministers to be prayed for 509 Especially if restrained 556 Ministers to be highly esteemed 537 Ministers may not be disgraced 538 Ministers comfort and encouragement 539 Ministers must make knowne what they themselues know 527 Ministers must deliuer nothing but what they haue receiued 540 And al that they haue receiued 541 Ministers must deliuer the Word as Gods word 541 In Ministers is required Grauitie Authority and sinceritie 542 Ministers boldnesse 522 Ministers must refute errours and reproue vices 315 Ministers must carry themselues according to their present cōdition 562 Ministers must vse what libertie they can 553 Ministers inhibited whether they may preach 554 Ministers are preachers to themselues 52 Gods mercy in ordaining Ministers 554 The word may not be reiected because Ministers are men 545 Ministers oft vsed as malefactors and why 547 Mans weaknesse succoured and faith supported by the Ministery of men 544 Mortification an end of fasting 462 MYSTERY What a Mystery is 529 The Gospell is a Mystery ibid. A Mystery requireth study and prayer 530 Knowledge of a Mystery no matter of boasting but of thankesgiuing 531 No maruell that many erre in Mysteries ibid. N NIght-vigils 489 Vncertaine whether Christs comming to iudgement shall
in extraâ— e Mat. 16. 18. Bellarm. de Rom. â—ent lib. 1 ca. 10. f Gen. 3. 15. g Isa 52. 51. h Reu. 18. 4. The Word a sharpe sword i Heb. 4 13. k Exod. 7. 13. l Num. 22. 31. m Ephe. 4. 19. n 2 Pet. 3. 16. Gods word perspicuous o Psa 119 105 p 19. 8. q Pro. 1. 4. r 2 Cor. 4. 3. Scriptura omnibus accessibilis pauciffinis penetrabilis Aug. Epist 3. Å¿ Psal 119. 18. * 2 Pet. 3. 16. t Rom. 12. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The maner of writing * §. 3. 3 The persons x 1 Cor. 2. 14. y 2 Cor. 44. z 1 Cor. â—2 15. * Ephe. 1. 17. Quomodo eris penetrator obscurorum contemptor mani festorum Aug. de Fast 4 Manner of searching a 〈◊〉 2. 4 5. Magnifice et salubriter Spiritus it a Scripturas modificauit vt locis apertiorihus fami oâ— curreret obscurioribus fastidia detergeret Aug. de Doct. Chr. lib. 2. ca. 6. Scriptura quasi amicus familiaris sine fuco ad cor loquitur indoctorum atque doctorum Aug. Epist 3 Greg. Epist ad Leand. b Pro. 1. 4. The word sharpens the wit of the simple Iohn 5. 39. Verbum est bâ—nus gladius cuius gladij bonâ—Ì„â— vulnus vulnerat dei verbum sed non vâ—cerat Ambr. de virg lib. 3. f 1. Cor. â— 1. Knowledge of the Scripture necessarie g 2. Pet. 1. 5. h Col. 〈◊〉 i 2. Cor. 8. 7. k Ost â—â—6 l 1. Cor. 8. 1. Knowledge maketh preaching to be had in esteem m 2. Pet. 1. 13. a 1. Thess 1. 5. b 2. 13. c Gal. 4. 8. Ignoratio Scripturarum ignoratio Christi est Hier. in proâ—eâ—â— in Isa d 2. Thess 1. 8. c Num. 11. 29. f Act. 26. 29. Mans dulnes can bee no blame to the Word How to get and vse the Christian Armour To all other graces adde Prayer Some take prayer to be a distinct part and piece of Christian Armour whereunto I agree not for two reasons First The forenamed pieces are so compleate for by them a man is armed from top to toe that there is no part wanting Secondly No outward piece of Armour is annexed to it whereunto it should bee resembled therefore I rather take prayer to be an especiall meanes to helpe vs well to weild and vse the forenamed Armour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser Oratione operatio operatione fulciaetur oratio Hier. in Lam. cap. 3. a Num. 10. 9. b Exod. 17. 9. c. c 1. Sam. 7. 9 10. d Psal 60. 1. e 2. Chr. 14. 11 f and 20. 6. g and 32. 20. g Mat. 26. 30. h 2. Cor. 12. 8. Reason i Num. 14. 2. k and 4. 4. l Ezech. 16. 15. 39. m 1. Sam. 17. 8 49. n 2. Sam. 17. 23. o Mat. 19. 6. Obs a 2. Tim. 2. 15. Reason b Rom. 12. 6. c 1. Pet. 4. 10. 1. Point What prayer is a 1. Sam. 1. 15. b Psal 62. 8. c and 142. 2. d Psal 5. 1. e and 123. 1. f Rom. 8. 26. Psal 79. 11. g 1 Sam. 16. 7. h 1 Chr. 28. 9. i Psal 38 9. Reasons k Mat. 4. 10. Ne quis audeat preces offerre nisi soli domino Deo c. Orig. contr Celâ— lib. 5. l Ier. 17. 10. m Ier. 23. 23. n Luke 1. 34. Why no creature is to be prayed vnto Difference betwixt diuine and ciuil prayer o Reu. 19. 10. p and 22. 9. q Acts 10. 26. a Psal 44. 21. b and 139. 2. Why it is needfull to make knowne our desire to God How to pray aright 1 Pray in the mediation of Christ c Esay 6. 2. d Deut. 4. 24. e Exod. 28. 29. f 1. Tim. 2. 5. Quid est dulcius quam genitorem in nomine vnigeniti innocare c. quem atium dirigam tibi intercesserem nescio nisi bunc qui. est propitiatio pro peccatis nostris Aug. med c. 5. g Heb. 4. 14. 2 Pray in feare h Lam. 3. 41. i Esay 29. 13. 3 Pray with seemely words a Psal 95 3 6. 4 Prayer with reuerend and humble gesture b Ezr. 9. 5. 6. c Ephe. 3. 14. d Act. 20. 36. e Mark 11. 25. f Luke 18. 13. 5 Pray in assurance of faith g Heb. 10. 22. Iam. 1. 6. h Mar. 11. 24. Iames 5. 15. i 1. 7. k 2. Sam. 7. 27 28. 6 Pray with lowlinesse of minde l Psal 143. 2. m Dan. 9. 8. How the mind is made lowly n Gen. 18. 27. o Iob. 39 37. p Psal 51. 3. c. 7 Be holy that pray q Psal 66. 18. Iohn 9. 31. r Esay 1. 15. Å¿ 1 Tim. 2 8. t Psal 26. 6. u Iames 5. 16. 8 Pray with sence of the things prayed for * Matth. 5. 3. x Psal 32. 4. 38. 4. 9 10. Pray in sincerity of heart with feruency of spirit a Rom. 12. 11. b Iam. 5. 16. Motiues to Prayer 1 Gods charge c Psal 27. 8 2 The most principall part of Gods worship * Kneeling d Esay 56 7. e 2 Tim. 2. 19 1 Cor. 1. 2. Acts 9. 14. f Psal 14. 4. 3 Nothing whereby God is more honoured f Psal 50. 15. 4 Absolutely necessary g Mat. 7. 7 h Iam. 4. 3 i Mat. 5. 45. k 2 Sam. 17. 23 l 1 Sam. 17. 9 m Acts 12. 23. n Luk. 11. 13. 5. Euery way profitable 1. To obtaine good things * Lege in Iust Martyris Apolog 2. Marci imperatoris epistola ad S. R. de precth Christianorum * Treatise 2 Part 6. §. 72 73 c. 2. To preuent or remoue euils d Ier. 2â— 19. e Iam. 5. 18 3 To preserue grace f Luke 22. 32. g Col. 1. 9 c. h 1 King 8. 47 4 To obtaine pardon i Acts 8. 22. 5 To subdue sinne k Psal 19. 13 119. 133. 6 To sanctifie the things we doe or vse l 1. Tim 4. 5. m Mat. 14. 19. 15. 36. 26. 26. m Ier. 15. 1. n Ezek. 14. 1 Iam. 4. 3 o Iohn 2 4. 7 p Mat. 15. 23 c. q Acts 1. 7 a 2 Cor. 12 8 9. b Mat. 26. 39 c Heb. 5. 7 d 2 Sam. 12. 16 c Verse 23. f 24 25. g Mat. 26. 39. h Mar. 1. 40. i 2 Sam. 15. 26 k Ezek. 14. 14 6. Very powerful Magna sunt arma oâ—atio ipsa bella deuicit c. Chrys in Hebr. hom 27. l Dan. 6. 22. m 2 Sam. 15. 31. 17. 23. n Gen. 32. 11. 33. 4. o Est 4. 16. 10. p 2 Kin. 19. 15 35. q Exod. 17. 11 r Mat. 17. 21. f Mat. 26. 35. t 2 King 6. 17. u Dan. 7. 10. * Ose 12. 4. x Gen. 32. 28. y ver 26. z Rom. 15. 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 2 Kin. 20. 3. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Exo. 14. 15 16. b Iof. 10. 12. c Isa 38. 2 8. d Iam. 5. 17. e Luk.
their terror For they being spirits it followeth that they are 1 Inuisible though they see vs in euery place and on euery side within and without yet they cannot be seene of vs. And as their nature is so are their assaults such as by the eyes of flesh and blood cannot be seene Consider what aduantage one that seeth hath against a blind man The Sodomites who so fiercely assaulted Lots house being strucken with blindnesse could doe no hurt Elisha himselfe alone led an Army of his enemies being made blinde whither he list We to spirits are as blinde men we can neither see them nor their assaults I speake of men as they are flesh and blood naturall men God giueth to them that are borne of the Spirit spirituall eyes to discerne them and auoide them 2 Priuy to whatsoeuer we doe or speake whether wee bee in company or alone in light or in darkenesse scarce a thought can passe from vs but they can shrewdly gesse at it soone can they espie out all our deuices against them The King of Aram found it to be a great disaduantage that his enemy had one who could disclose the words that he spake in his priuy chamber and his heart was troubled for this thing What great aduantage haue these spirituall enemies against vs who are flesh and blood 3 Not hindered by any bodily impediments no sensible substance can any whit stay their course or slacken their enterprise they can either passe thorough or passe ouer all such things as would stop and hinder vs as armies of men stone walles iron gates woods waters yea Seas and Oceans with the like They need not such space of time to passe from place to place as wee doe but can on the sudden be in diuers places which are many millions of miles asunder For they haue no corporall grauity to hinder them neither can they be let by any bodily obstacle The Sunne is not swifter then they the sight of a mans eye the lightning from Heauen is not more quicke or speedy This also is a very great aduantage 4 Not subiect to any fainting to wearisomnesse to failing or decaying and the like as bodies are for they are simple substances not framed of any externall matter or contrary qualities which cause fainting decaying c. Hence it is that after they haue done many thousand great exploits they are as fresh and ready to doe many more as they were at first They need no resting time but continually night and day are assaulting men without intermission and without ceasing some comfort it is to them who are sorely assaulted by bodily enemies that the night commeth on which vsually causeth some stay But in the combate with spirituall enemies there is no hope of any such matter No they are not subiect to death from the beginning of the World they haue assaulted man and to the end of the World shall they continue whereby they must needs gather much experience which is a great disaduantage I might further proceed in setting downe other particular points of aduantage which they haue against vs in this respect that they are spirituall things But these may suffice and surely these may bee enough to discourage many and make them say §. 27. Of the helpe we haue against Satans aduantages IF our enemies haue such aduantages to what purpose doe we resist and maintaine fight against them Answ Though they be spirits yet God in the power of whose might we are strong is a Spirit of spirits the highest spirit euery way infinite God is inuisible euen to them and they as blind as beetles to God they cannot know the counsell of God yet God knoweth all their deuices God is euery where present much lesse subiect to decay then they Yea God giueth to his souldiers his Spirit to open their eyes that they may see the Diuels temptations hee discouereth all the purposes of the wicked one and trusteth him out of his hold he keepeth vs from fainting and for our further incouragement giueth his hosts of good Angels a charge to guard vs and keepe vs in all our waies Vse 3 This point concerning the spirituall nature of our enemies is a strong motiue to vrge those exhortations which we haue heard before of flying to God and relying vpon his power and likewise of vsing spirituall armour §. 28. Of Satans euill quality THe fourth argument whereby the Diuels are described is their quality which is wickednesse Some restraine this to their malice in particular Their malice hath beene in part laide forth by discouering their manifold wiles and shall further be declared on the last clause of this verse Here I will speake of their wickednesse in generall for so I take the extent of this word in this place The Diuels are extreamely euill they are wholly and onely set vpon mischiefe and wickednesse Therefore as by a kind of exaggeration they are here called spirits of wickednesse so elsewhere Satan is termed by a kind of proprietie that wicked one Many attributes in Scripture are giuen to them to set forth their wickednesse as vncleane euill foule spirits with the like In many respects may the Diuell be accounted most monstrously wicked 1 Because he was the first author of wickednesse that which Christ saith of one particular branch of wickednesse may be applied to the generall he is the father of wickednesse and in that respect is said to be a murtherer from the beginning 2 Because by nature hee is most impure no iot no dramme of goodnesse in him If that be true of a naturall man That all the imaginations of the thoughts of his heart are onely euill continually much more is it true of the Diuel 3 Because hee is most willing and forward vnto euill taking delight therein Not vnfitly may I apply the words of the Psalmist to him He loueth euill more then good and lies more then to speake truth He is of himselfe so set on mischiefe that hee needeth none to egge him forward neither doth it euer repent him of any euill that he doth 4 Because euill is his continuall practice what good hee can hee hindreth and draweth as many as he can to euill all his temptations are to wickednesse First hee tempted man to sinne and euer since ceaseth hee not more and more to stirre him vp thereunto and that not onely by himselfe but also by his instruments the flesh the world persecutors idolaters heretikes profane men c. Vse 1 Heereby may wee take notice of the Diuels medling with vs when he preuaileth against vs Whensoeuer we are solicited to any wickednesse then is the Diuell at our elbow when we commit any wickednesse then hath the Diuell beguiled vs and preuailed against vs. As by our disposition to righteousnesse and the fruits of holinesse we may know the powerful worke of the Spirit on vs so we may know
the rule of Satan in vs by the workes of wickednesse Christ proueth that the Iewes were of their father the Diuell because they did the lusts of their father the Diuell For he that committeth sinne is of the Diuell who worketh in the children of disobedience This also may serue as a strong motiue to disswade vs from all wickednesse because it is a diabolicall quality therein wee are like not onely to filthy swine but euen to the infernall spirits By committing wickednes we make our selues the Diuels instruments yea his imps and lims and we beare his Image If it be a good motiue as needs it must be a good motiue for oft it is vrged by the holy Ghost to stirre vs vp to holinesse and righteousnesse because the Lord God is holy because that is his Image that beseemeth his children then by the consequence of contraries it is also a gâ—od motiue to keepe vs from wickednesse because the Diuell is a most wicked spirit Note this all profane men all impious despisers of God and of his holy Ordinances all cursed swearers and blasphemers all cruell malicious rebellious riotous lasciuious beastly persons in a word all wicked persons note this as here you carry the Diuels image so assuredly shall ye in hel partake of his punishment and torment if ye repent not They who will haue nothing to doe with these spirits of wickednesse must haue nothing to doe with wickednesse it selfe Whosoeuer let wickednesse reigne in them let the Diuell reigne ouer them Satan entereth not into vs but by wickednesse §. 29 Of the number of Diuels AS a generall amplification of all the forenamed arguments in this description of our spirituall enemies note how euery branch is set down in the plural number Principallities Powers Worldly Gouernours Spirits whereby is implied that The Diuels are many If the question be asked how many they be I answere that it is a needlesse a curious and doubtfull question there is no ground in Scripture for resolution of it If the holy Scripture decide not this question what Booke can decide it yea what neede is there that it should be decided too curious and too bold they hane been who haue gone about to diuide them into nine orders opposite to their conceited nine orders of good Angels and in euery order to place certaine millions But to let passe these vncertainties certaine it is that there are a very great number of hellish spirits for they made an Host to fight against Michael and his Angels yea we reade that there were not onely seauen Diuels but an whole legion in one Man now a legion is computed to containe about 6666. If at once in one Man there were so many how many were there in all the World besides for wee may suppose that no man is free at any time but hath Diuels attending on him to solicit him to euill so that it is euident that though their iust number cannot be reckoned vp yet that there is a very great number yea as the Apostle saith of good Angels An innumerable company Quest Seeing there be so many Diuels how is it that oftentimes there is mention made but of one whom we are to resist and stand against Answere This sheweth that they haue an head amongst them and that he and they concurre in the same minde and all aime at the same end their forces are so vnited and combined together as if they were all but one Diuell Besides this word Diuell is a collectiue word which compriseth many vnder it as Turke Spaniard c. Thus we say all Christendome together raised an army against the Turke or England sent forth an army against the Spaniard Whether therefore we vse these words Satan Diuell c. in the singular number or Principallities Powers c. in the plurall number all is one Vnder one many are comprised and by many an vnited power is meant Vse This their number aggrauateth all the former points If it be a fearefull and terrible thing to be vnder the bondage of one earthly Tyrant what is it to be slaues to an innumerable company of Principallities who haue such power are so malicious and mischieuous and are all spirits and Diuels One Diuell is able to foile many armies of flesh and blood what then is one poore man consisting of flesh to legions of Diuels who haue no other hope but in flesh and blood haue no hope of safety at all but are in a most miserable plight This hellish Host if it were seen could not but be much more terrible to such then the Host of the Syrians was to him that cried out Alasse master how shall we doe But to vs that fight vnder Christs banner there are two strong props One that they which are with vs are more then they which are with them The other that there is no restraint to the Lord to saue by many or by few That there are more with vs then against vs is apparent for all the good Angels are with vs watch ouer vs and fight for vs. Now it is out of doubt that there are more good Angels then euill for the Scripture speaketh much more of the number of those then of these As the Diuell had an host of euill Angels with him so had Michael an host of good Angels with him Mention is made of one legion of Diuels in one man but Christ could haue had more then 12. legions of good Angels to guard him which amount to about 80000. Daniel mentioneth a farre greater number as thousand thousands yea ten thousand thousands yea yet further to shew that all the set numbers which wee can set come short of their number the Apostle termeth them A company of innumerable Angels surely then there are more with vs then against vs for the good Angels are all ministring spirits sent forth to minister for their sakes which shall bee heires of saluation The consideration of this is sufficient to vphold vs notwithstanding the multitude of Diuels But the other prop for our faith is much stronger and surer which is Gods infinite power whereby he is able to saue as well against many as few For when we consider that thousand thousands are as one to him what neede the number of millions astonish vs more then one So that although the Diuels bee many wayes fearefull to them that are out of the guard of good Angels and protection of God yet not to be feared of such as belong to Christ §. 30 Of Satans abode in the Aire THe fift and last argument whereby our enemies are described is in the last clause of this verse which of all the rest is most doubtfull Most Interpreters so expound it as if the place of the Diuels were here set down namely the Aire which is oft called Heauen which being so hereby is implied that
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