refuge of the Saints in all troubles The Name of the Lord is a tower of defence Psal 18.10 This is that iust mans practice Psal 32. the whole Psalme Vse Which doth rebuke such Christians as vse not themselues to prayer It is with vs as in the time of Esay 60.7 And there is none that calleth vpon thy name neither that stirreth vp himselfe to take hould on thee And as with the Disciples Iohn 16.24 Hitherto haue yee asked nothing in my Name We haue all things so cast vpon vs that wee vse not prayer but take heed for the Lord will draw back his hand and rather strip you that are his owne of all then leese his honour Hos 5 I will go and returne to my place till they acknowledge their fault and seeke mee in their affliction they will seeke mee diligently If wee will not seek him hee will make vs cry after him therfore do not whatsoeuer condition you are of shift it off Wiues thinke the husband must doo it but his neglect will not discharge thy duty Seruants thinke if their masters vse none they are bouÌ„d to none Why should we need motiues to this If we might bee familiarly admitted to the Kings presence vvee would easily accept it in faithfull praier thou maist commune with God Again how worthy are we to misse good things that will not open our mouths for them Spare to speakâ— vvee say and spare to speed When GOD biddeth vs aske and haue hovv vnthankfull and vnvvorthy vvretches are vvee that neglect such kindnesse and vvill not prooue him that is so gracious Againe there is no duty so acceptable to God for that prayer is to grace as povvning is to svveete spices it maketh grace as faith reuerence pouerty of spirit thankfulnes c. cast a fragrant smell as vvhich indeed is nothing but the chafing of them Secondly vvee see Doct. that day by day when it shall bee most fitting our condition and occasion wee must returne to this duty Pray alvvaies That vvee are said to doo continually vvhich vvee are said to doo at fit times daily as Numb 28 That vvas a continuall sacrifice vvhich vvas daily offred morning and euening only And that we are daily to take vp this exercise it appeareth by Dauid Ps 55. 17 Euening and morning and noone vvill I pray and make a noise and hee shall heare my voice Dan. 6.10 He kneeled vpon his knees three times a day and praid and praised his God as hee had done aforetimes Secondly by Christs instruction vvho vvould haue vs begge euery day the things that belong to this temporall life much more to the spirituall And by many reasons as first our decay of grace vvhen it is not renevved or sundry vvants and nevv appearances of euil vvhich daily shevv themselues before not discouered vvhich must bee supplied by praier as the decay daily of bodily streÌ„gth by sustentation Secondly the daily malice of Satan against vs. Thirdly the benefit of daily prayer it is as a hedge to vs. When we haue brought our selues to this custome it beeing vvith the soule as vvith the body it vvill not goe quietly vvithout that to vvhich it is accustomed Vse First therefore from the right vnderstanding this phrase vve see it doth not enioyne vs those canonicall hovvers for besides that their institution vvas not knovven in the Apostles time this precept tieth all Christians vvhereas their hovvers of praier bind their clergie onely vvho of office are to pray and there discourse that way would haue these things marked that wee doe not deny that the Church hath liberty to appoinâ— houres with caution of edification But the first erre in this that they make lawes for all times of some example which particular men did freely vpon some occasion extraordinay 2. That they multiply their foria's and houres abundantly aboue that the Church of God can attend vnto yea contrary to Gods institution who hath that we might keepe his worshippe on the Sabbath giuen vs six dayes 3. That they make them publike prayers of the Chur. which are performed by the Clergie wheras the Clergie are not the Church but the ministers with the people to whom it is ministred Vse 2 Secondly this doth conuince many who think that time lost that is deuoted to prayer who thinke it is enough to pray at Church as if Gods publike seruice did iustle forth the priuate Many who by fittes sometime will pray leauing off another while Many who though they pray in euening with their houses yet in the morning euery man must bee for him selfe and God for them all but wee must pray alwaies euening and morning day by day it is most requisite that wee Christians may offer vp a continuall spirituall sacrifice to our God though every one cannot in the like measure performe these duties for the circumstances of callings and conditions of liues do make them differ Doct. 3. In the spirit Which doth teach vs that the inward man of our hearts must chiefly be occupied in prayer In all our seruice wee should say as Ro. 1.9 That we serue God in our spirites but especiallie in prayer it being not the warbling of words but the yearning and panting of the heart after God and the things of our peace Such was Christs prayer Heb. 5.7 which in the dayes of his flesh did offer vp praiers and strong cries vnto him c. From his soule they came for they were offred vp with lowd cries and many tears And the ardent desire is the thing which God heareth though there be no voyce annexed as appeareth in Moses Exod. 14 15 Why cryest thou vnto me 2. The prayer outward of the lippes without the request of the heart is abhominable in his sight Maâ— 15.8 Cursed is hee that draweth neere with his lips but his heart is farre from mee The spirit is the rise of true prayer if it proceed not thence it is an empty ring which God regardeth not And this maketh prayer laborious because the spirit is to trauaile in it and the Saints in this regarde can endure better to heare an houre then pray a quarter whereas the world they think the out warde repeating of words with a generall intention to suffice This Popery is naturall they cry for praying rather then preaching Vse Reprehension It doth serue to conuince such prayers as are nothing but vain babbling wordes without spirit as with many the minde is running on twenty things while the bodie boweth to prayer Yea it doth check the indeuotion and want of spirit that doth creep vpon vs that are the Lords And let vs take heed for a powerlesse prayer if it come not from meer feebleness which is accompanied with an abiectnesse of heart but as it doth the most times from a spirit of sloath ioyned with presumption If we from these grounds shuffle vp our prayers without powâ—r life God wil certainely punish our profaning his name with letting vs fall into some sinne which shall
Now more particularly that he saith we wrestle not against flesh and blood it doth teach vs that in those things men doe or speake offensiuely to vs our principall enemie is not man Paul had much opposition by men yet hee saith we wrestle not against men he saw worse enemies in them then themselues men did persecute the Saints but Reuel 2.10 the holy Ghost saith the Diuell doth cast them into prison the false teachers did seduce the Corinthians but 2. Cor. 4.11 the holy Ghost saith Satan did beguile them the Damosell and men that chased Peter to the denyall of his Master were not his chiefe enemies but the Diuell that desired to winnow him Luke 22.21 So the Caldeans and Sabeans that spoyled Iobs goods were not the chiefe against him but Satan by them The Diuell doth like fowlers who go with their stalking horse twixt them and the fowle that they may shoote more securely so hee doth put men sometime our friends somtime good men of whō we are nothing afraid between vs and him that hee may work his mischiefe vndiscerned Vse 1 Wherfore seeing it is thus when any person doth offend vs or prouoke our spirit let vs not so much looke at them as at the enmitie the Diuell doth shew in them who doth labour to winow vs weaken our faith break our patience by those things and this wold make vs not take to heart so much persons that offend vs but bend our forces most against those principal enemies whose trunks instrumēts the other are Saul left hunting Dauid whē he heard the Philistims were vpon him Vse 2 2. Seeing the Diuel doth euen make men instruments of his wickednes let vs by the way take good heed that hee doe not circumuent vs the rather because hee will winde in him selfe when wee haue no ill purpose in it as Peter praying Christ to spare himselfe The Corinthians being seuere to the incestuous person the Diuell would haue vsed this their course to the ouerwhelming of him with sorrowe Secondly the Diuell with his Angels are called powers and principalities Wee see the euill Angels haue a great stroke in the frame of this present euill world in ordering or rather disordering of states and kingdomes these are not emptie titles but giuen them from a powerfull action they haue in the hearts of men by Gods permission And the same must be gathered when hee is called the Prince of this world yea 2. Cor. 4.4 the god of this world his vsurpation and the spirits of euill men yeelding him no lesse Great is their power in keeping out good keeping in euill procuring iudgement and hee doth scoure thorough Court and Countrey for this purpose Thus he prouoked Dauid by sinne to lay the people naked to Gods iudgemēt 1. Chro. 21.1 And Satan stood vp against Israell Thus hee laboured to cutte off the hopes of the Church by stirring vp euill Princes to entrap Daniel in the matter of his religion Dan. 6.5 Thus hee stood at the right hand of Iehosuah to resist him Zach. 3.2 Prince Priest and People hee worketh in them all to holde vp his owne kingdome and stablisheth all things that serue for it as on the contrary to keepe out light truth and all means which shold befriend these Hence it was that the best Kings of Iudah neuer made a thorough reformation hence that in some Countries receiuing the Gospell as in Germany there haue beene such bones of dissension as subscription to their bookes of concord the apple of discord For Mat. 13.24.25 the Diuell soweth tares when good seede is sowen by the Lord. Vse 1 Wherefore seeing that these spirits haue such a power in this world we must not wonder at such speeches Which of the great ones beleeue on him Ioh. 7.48 You see your calling not many wise men after the flesh not many mighty not many noble are called 1. Cor. 1.26 For then the Diuell could not haue so great a sway in the kingdome of this world if he should not holde great personages for the most part sure to him Vse 2 Againe it letteth vs see that the succesfull proceeding of the Church and Common-wealth will not come off easily for these powers doe oppose against it And such as are light of beleefe in this point it proceedeth from ignorance They doe not knowe the power and latitude of the Diuels kingdom Vse 3 But the third and principall vse is to stirre vs vp to pray that God would make these powers fall down like lightning from heauen that God would binde vp these powers of darknesse and send forth his good Angels to watch for the good of Church and Countrey If the Diuell be so busie to hinder the personall progresse of a private man what will he do to withstand the happy estate of a whole nation if God should not rebuke him The third thing to bee marked hence is that hee saith they be gouernours of the darknesse of this world Doct. Obserue hence that whosoeuer doe liue in the state of darknesse they are vnder the Diuels power These are ioyned the one as the foundation of the other and before wee haue deliuerance from the one we cannot be freed from the other Act. 26.18 To open their eyes that they may turn from darknes to light and from the power of Satan to God c. And therefore the Scripture affirmeth of one who heareth the word and commeth not to the affectiue knowledge of it so to learne Christ as the truth is in Christ that hee is in the hands of the God of this world 2. Cor. 4.4 In whom the God of this world hath blinded their mindes that is of the Infidels that the light of the glorious Gospell of Christ which is the image of God should not shine vnto them for ignorance is the very foundation of the Diuels kingdome Againe whoso liueth in the darknesse of sinne is of the Diuell Ioh. 3.8 He that commiteth sinne is of the Diuell and whoso is subiect to Gods curse as euery one not truely beleeuing is is as yet vnder the power of Satan for hee is Gods executioner euen as we may say if a man bee led pinioned vp the ladder and haue a handkerchiefe knit before his eyes that hee is in the hands of the hangman If one be in the dungeon at the Castle with boults on him we may say he is vnder the power of the Iayler so if this vaile be knit before the eyes of the mind and so the face couered If one do liue in vnrighteousnes vnholinesse bound with the bands of many trespasses whose sins you shall loose If one lie in the little ease of an euill conscience whether he be in a drunken sleep and feele nothing or if hee be waking such a party is in the power of Satan for the Diuell is but the Iayler and hangman to the Iustice of God Vse 1 Wherfore let vs examine our selues and consider how it is with vs for wee would
blesse our selues wee would be loth to haue one neer vs come into such condition for the outward man so shamefull so miserable but let vs look our soules be not in worse hands It is so with vs that the eye sees not the heart dreads not yea vvee count our chaines and imprisonment the onely liberty and to knowe nothing nor to care for any thing in matters of religion the pleasant life Men loue darknes better then light because they haue euer beene in this hell they thinke there is no other heauen but if you be thus imprisoned in darknes of vnderstanding in vnrighteousnes vnder Gods displeasure knowe this there will come a day of execution too soon vpon you Vse 2 Secondly wee must stirre vp our selues to thankfulnes who are now made light in the Lord for if the divell 's territories reach no further then darknes we are delivered from his kingdom who haue received the light of vnderstanding and holiness in any measure This made the Apostle Col. 1.12 break out into thanksgiving Is it not a merry time when the gaole-delivery comes when their fees are payed when their Irons are took off and themselues discharged that they now may walk at liberty it is merry with them though they hault a little after so with vs though wee limp by reason of the chains wee carried so long vvee should tell this treasure often Doct. The fourth thing to bee marked from hence is that the divels are called spiritual wickednes or spirits of wickednes that As wee will haue nothing to doe with the diuâ—ll so must we flee from his wickednes if we lâ—t-in his wickednesse we cannot but giue him entertainment for the diuell cometh vnto vs in suggestions of vnrighteousnes if vvee consent to them vvee entertaine the divell Ananias and Iudas when they consented to the wicked motions the divell inspired into them the divell is said to fill the heart of the one and to enter into the other Luke 22.3 Acts 5.3 and not onely of these enormous sinners but of all that walke in euill and for the diuell he hath a dwelling in them The strong man armed keepeth the house Mat. 12. yea the godly if they listen to wickednes they giue place to the diuell Eph. 4 for looke as when God knocketh at our harts by a holy motion if wee open in obeying the Lord doth come and further dwell in vs Apo. 3.21 So when these wicked spirits doo reach out their wickednes vnto vs if vvee consent to it they come to possesse vs after a sort and haue a dvvelling in vs. But you will say then Quest Who hath not the divell dvvelling vvith him for vvho doth not often yeeld to evil Ans Answ None but doo somtime giue place to him yet he dvvelleth not alike in all Those that with full consent of heart receiue his suggestions he hath full hould in them but the godly vvhen they giue place to him they let him come into the suburbs and out-parts but because Christ dwelleth in their hearts by faith the tovver being kept hee is by the renevving of their faith and repentance forced to retire This therefore is to bee marked that seeing the diuell is nothing but a spirit of vvickednes that by consenting to vvickednes vvee let-in the divell vnto vs. Novv then take heed Vse men vvill spet at his name and blesse themselves from having to doe vvith him but if you giue place to vvrath stomachfulnes contention pride good fellowship and the suggestions of this kinde you receiue him into your bosome and are notably foolish like as men should be afraid at the name of fire but care not to bee burned vvith the heat of it You must not conceiue of the diuell as of som hideous shape as if hee should come like as you dresse him in May-games and Pageants vvith hornes in an ox-hide and cloven feet squirting fire no saith hee I vvill goe to such a one I vvill bee a spirit of vntruth I vvill be a spirit of error 1. Reg. vlt. 22. a spirit of couetousnes of pride of malice I vvill suggest these things Consent to these vvickednesses and you receiue the spirit which prompteth you vvith them to your vnderstanding And the Lord teach vs to hate vvickednes even as the divell that is a spirit of it full of it and labouring to fill vs vvith it Lastly that they are in high places are aboue vs Hence learne circumspection for seeing vve ly naked to the vievv of them vvee must bee carefull that they spy nothing in vs to their advantage againe vvhat are they not only lion-like enemies but malitious Promoters Novv if a Promoter that should bear vs no good vvil should stand ouer our heads vvould vve not be watchful knovving that every fault vvould be informed against vs so the divell is no other then a malitious accuser of vs and these spirituall vvickednesses hang hovering over our heads vvherefore we had need be circumspect ver 13. and for this cause Now followeth the sounding of the alarum a second time by the Apostle to vs the vse of all this great description of the povver of darknes which though for substance it is all one vvith verse 11 yet the considerations in it are divers for the holy Ghost doth in repetitions inforce circumstances different both for our further delight and instruction as the same meat maketh divers dishes if diversly cooked The words are plaine the parts are the exhortation to our duty grounded on the vvords before and the ends of our duty he exhorteth to the one leading to the other First resistance amplified from the circumstance of time in the evill day that is in the houres of temptation of afflictions of the power of darknes Secondly perseuerance set down by the antecedent That hauing finished all things that is hauing out-wrestled all the euills which meete you in these hard times you may bee able to holde your owne yea to go on more and more strenghened and fuller of resolution then before Wee see then what is the end of all that is reuealed of euill Angels their subtiltie and power That we pull vp good hearts to resist them It is not to feed curiosity but to make vs more vigilant 1. Pet. 5.8 Be sober watch for your aduersary the Diuel goes about as a roaring LioÌ„ c. Much lesse is it the purpose of Paul to disharten vs as those naughty Spies NuÌ„ 13. who tolde of the Gyants of Canaan so as to quaile the courage of the Israelites but this faithfull seruant doth so tell them that hee may whet vp our spirits to the resistance of them 1. Pet. 5.9 Whom resist stedfast in the faith This then must be our care when we know how powerfull subtill aduersaries wee haue To buckle our selues to battell and gird vp our loynes to martial resistance Now that we may bee encouraged to wage this warre who are so weake First we must consider the spirit in vs is
Faith therefore is called our victory 1. Iohn 5.4 This is the victory that ouercometh the world euen our faith Now then to consider of the seuerall parts as they be in order First he saith Stand beeing girded about with the girdle of truth For the maner of proceeding before we proceed to the doctrines and word of exhortation we will seek out foure things first what is meant by euery one secondly what is the vse of it thirdly how the diuell doth labour to disarme vs of it fourthly how we may hold our owne against him The girdle of truth then cometh first Now truth somtime signifieth the doctrine of truth Iohn 17.17 But that it cannot heere signifie the sword of the spirit beeing thus to bee considered Truth therefore heere is soundnesse which is alwaies accompanied with constancie For which cause the Hebrewes doe in one word signifie both For the second this girdle hath three vses First it doth adorn vs for this was the vse of the Studded belt which the souldiers did weare to hide the gaping ioynts of their armour which would haue been vnseemely and nothing doth adorne a soule more then vprightnesse as our Sauiour commending Nathanael gaue out this speech of him Beholde a true Israelite in whom there is no guile Iohn 1.47 Secondly a girdle doth tie other cloathes about vs close to vs which otherwise the winde would blowe about and would hang but loose vpon vs so this girdle of truth doth containe and holde together all other graces wherewith the soule is arrayed and without truth to keepe them together in time all of them are borne away with winds of temptation Mat. 13.20.21 That grace that was not knit together with honesty of heart came to nothing in the end as appears in the Parable Thirdly a girdle trussing vp the loynes of a man moderately doth strengthen a man whence is the exhortation so often vsed of girding vp the loynes so this grace addeth great strength to the inner man as wee may see in Iob who when God seemed and men did fight against him when heauen earth seemed to conspire against him yet this did stick by him Chap. 27.5 Vntill I die I will neuer take away mine innocency from my selfe Now the works of it are exercised in our daily course or in the evill times of greater exercise then ordinary Dayly it doth make vs strike at the roots of hypocrisie we discerne in vs and resist the temptations of the Diuell which tend to make vs corrupt our actioÌ„s in their end or manner of peâ—formance but especially it doth strengthen vs in the euil time wheÌ„ the Diuell shall bee ready to bear vs down that we haue been but hypocrites Now for the third thing The Didoth by foure meanes especially seeks to wipe vs of this girdle He will from the example of others Ob. reason thus Such such as Iudas haue had greater things then you and gone further then you yet they were but hypocrites How canst thou tell is it otherwise with thee Many first are last c. Answ Wee must auoide this obiection Ans by learning to distinguish true constant grace from fained and and temporary which is fitly done by these two differences First the wicked haue streames of graces often but they haue no communion with Christ as the godly haue and therefore their graces wither when heate commeth Ephes 3.17 It is a true liuing faith that maketh Christ to dwell in the heart and this is the cause why our grace lasteth as wee finde by dayly experience ebbes And this water runneth exceedng lowe yet hauing the well-head in vs and renewing our faith on him the quickning Spirit riuers doe afresh runne out of our bellies and the current of grace as high as before The temporiser though he haue a streame of grace yet wanting the fouÌ„tain to feed it it must needs dry away as those streames or ponds which haue no spring nor head of water to maintaine them cannot continue Secondly these hypocrites receiue the grace they haue retayning some notorious sinne or course in lesser euils wherein they hate reformation as Herod Mat. 8. Now this maketh grace it cannot be held with them For as a stomack ill affected thorough choler though neuer so wholesom meats bee receiued into it yet it cannot holde them but is prouoked to cast so where there is this obstruction of the soule the wilfull loue of any sinfull course whatsoeuer grace is receiued into the heart it will not let it rest but maketh the soule cast it vp vpon all occasions Secondly the Diuell will from our vnsound performance of duties thus reason against vs Ob. 2 Thou knowest thou hast often looked more at man then God and hast propouÌ„ded indirect means when thou shouldest haue eyed his glory onely therefore thou hast not this truth Answ Ans We must distinguish of hypocrisie as of other sinnes for as sinne is raigning or not so is hypocrisie Now there may be this not raigning hypocrisie in the hearts and consciences of Gods people Dauid Psal 31. when hee said Blessed is hee in whose spirit there is no guile did take him selfe tardy in this evill and Bradford with other of those most holy Martyrs doe much seeke pardon of hypocrisie and carnall gospelling but no sinne that raigneth not must discourage vs. Quest How may we know it raigneth not Answ Answ If we haue purpose against it Secondly if we haue griefe for it Thirdly if we seeke for strength against it Ob. Thirdly the Diuell will through crosses wee beare and from the preiudicate opinion of other men beare vs downe that vvee are not sound hearted Answ Ans The book of Iob is but a canuase about this where it is determined that no calamities can proue a man an hypocrite nor no opinion of men though wise and holy The selfe same thing befalleth him that sweareth and him that feareth an oath Eccl s 9 1 2. Laâ—tly the Diuell will labour to foist in this leauen of hypocrisie in our dayly course that thus by little little hee may picke this good seâ—d of righteousnesse out of our hearts Here our resistance is to holde vs to our owne and pray to God to rebuke him And this way is made for the fourth question How we may keepe this truth First by considering the woefull curse that belongeth to the contrary For God detesteth nothing so as hypocrisie and abhorreth those duties that are not done to him in soundnesse 2. The blessednesse of it Blessed is hee whose heart is vpright Psal 119. it is the delight of God and hither belong all the vses aboue named 3. In our coÌ„mon daily duties to labour this 1. To performe them with our heart 2. As in the sight of God 3. To his glorie for this will make the grace of truth to be deepely rooted in vs. Now theÌ„ for the Doctrin Doct. and Vse this is it that wee are taught That we must get vprightnesse of
out of Gods mouth He will with a shew of zeale fetch vs off to murther Luk. 9.54 Hee did the disciples and thus hee beguileth such who will reform without authority and the Brownists who beguiled with a false spirit of zeale make separation so by perswading prouidence hee doth fill the heart with couetousnesse so by perswading perfection hee foileth in will-worship so these doctrins of Diuels forbidding meates mariage religiously are broached vnder pretence of chastity abstinence invocation of Angels and doubting vnder pretence of humility Col. 2. and vnwritten truths with curious questions vnder pretence of profound learning such like doctrine Reuel 2.24 so stiled is called therefore the depth of Satan 4. By disswading that which is truely good as if it were a vice thus repenting and leading new liues and taking vp the orders of God this is new-fanglenes and leuity thus doing any dutie that is not so generally receiued it is disswaded as singularity and pride thus zeale is madnesse as in Christs practice censured Mar. 3.21 And Paul vvas thought to be mad through much learning thus the lawfull remedy is calumniated as vncleannesse depending on Gods providence is counted tempting him as in that example of Ahaz Esay 7.12 Particular faith is pride c. And thus he doth sette fine colours on foule cloathes and like an Angel of light doth beguile vs. 3. Hee taketh on him the person of Saints departed as apparitions for the confirmation of erronious doctrines do fully assure vs. The second lesse apparant action is his dâ—ssembling of his strength somtime eleuating lessening his power as wheÌ„ our Lord hath foyled him in vs hee will make vs if he vvere easily withstood that vvee might after a sort command him that then wee might wex secure and bee betrayed 2. By dissembled flight like the stratagem vsed Ios 7. Iud. 20. Hee will seeme as fled but then hee playeth the Parthian hee fighteth most dangerously Thus many that haue beene prodigall giuen to women are grown better husbands and become new men the Diuell seemeth to bee fled but if they be not new creatures indeede having new hearts hungring after righteousnesse and the knowledge of God in Christ the Diuell hath them farre surer then before So in Saul when the evil spirit came vpon him when Dauid played the Diuell seemed to be gone but alas nothing lesse So some haue bin troubled in conscience and they haue skinned all ouer in their manner all is quiet now but let them beware for if they haue not met with the right cure the Diuell by lying still and dissembling flight will make them secure to their destruction Now vvee cannot finde them out better then by considering of warlike stratagems to one whereof the holy Ghost here hath reference Novv these are diuided into three bands for they are either in prying out or in concealement or in matter of attempt For the first the diuell doth pry into vs and knovveth vs but too vvell hee is named from knovvledge yea he hath his intelligences froÌ„ every look gesture affection that vve may say as Aram did We can doo nothing in our bed-chamber but he vnderstandeth it 2. Kings 2.11.12 Secondly for concealement he is as subtill to finde vs out as to hide himselfe and therefore carrieth his matters so that the most are murderd by him before they vvist who hurt them being like the Fox vvho entereth fetching leaps into her hole that one may not bee able to trace her to her den she lieth in which will appear more in his more apparent practices His more apparent practices are these First his ambushment and this word doth note a stratagem vsed by the Israelites against Ai this is the noted course of the divell that hee shall bite at the heele and come vpon vs behinde our backe as it were Thus somtime he tempteth vs to grosse neglect of our duty or the contrary but he commeth vpon vs stealing with indevotion or eying man in the performaÌ„ce of duty seeking to corrupt the manner or intention but these things not taking place hee hath lying in ambush pride and security with which after performing any good duty we are ready to be overtaken A second stratagem to restraine course of victuall from the besieged or to take away weapons from the enemy the one practiced against Samaria the other by the Pstilistims against Israel 1. Sam. 13.19 Now this is the attempt of Satan against vs to famish vs if it were possible for now at a sermon the milk bread and meat of our soules is dealt forth by Gods Steward but hovv many doth the divell keep from tasting one mouth ful som vanish in waÌ„dring thoughts some sit like pillars some if they bee held too long or haue it not trimly dished forth fall out vvith their meat and vvill none so many vvorthy communicants hee maketh afraid to touch the sacrament vncomfortable performance indispositions so trouble them So he doth labour nothing more then to vvring our vveapons out of our hands as praier vvhat a deal of discomfort doe vvee knovve in it such svvarms of thoughts impertinent such mists such losse of all comfortable sense But the divell knovveth that a praier preferred in the obedience of faith though out of the deeps of death and spirituall thraldome is tvvice acceptable but his drift is to make vs lay aside praier So faith vvhat is the matter that renevving our faith vvee haue some trial presently that shaketh vs more then euer The matter the divell aimeth at is to make vs by such continuall foiles after renuing our faith bee vveary of this and so cast our shield from vs. A third stratagem in enemies is to get the contrary forces out of their hould or to disorder their march and battell array Ios 7. Iud. 20. Novv this is the diuels politicke practice for our wal mount is first our belief in the word of promise and threatning of God if vve sin 2. Our constant course in good exercises Novv the divel vvil dravv vs from these as those in Mal. 3.14 vvho vvere brought to say It is in vain to serue the Lord as Evah the divell brought her to make a peraduenture of death that vvas so peremtorily threatned then stabbed her deadly So Dauid vvas vvont to pray thrice a day and take times for such devotions but the diuel as it is probable in 2. Sam. 11.2 had caused him to com from his trench and then did presently vvound him The fourth stratagem is Spreading of false terrors Iud. 7. Gedcon vvith a frightfull shovve did so astonish the enemy that they turned one against the other thus the diuell doth often marshal many causelesse terrors as he makes others presume vvhen they should tremble Hence it commeth that hee maketh Gods dear christian children be sometime troubled with fear vvhether they are in the fauour of GOD vvhether they euer had true grace vvhether they haue not sinned against the holy Ghost So in particular actions if
one will make a conscience of vnlawfull gain he will feare them with poverty They shall not be able to liue so if they bee liberall he wil cast in this fear They may want themselues so if they defend an innocent helplesse person he will bid them looke what they doo they may draw an old house on their heads and he doth fill the eyes of the spirit with such disguised bug-beares The fift stratagem is to send-in som small forces or suborn som treacherous instruments which may betray all thus the divell will often fasten small sinnes on vs to bring vs on to greater suborne false brethren Now what is the vse of all this Vse but to stirre vs vp to looke about vs seeing wee haue so secret and so subtill an adversary instructed with a thousand arts to circumvent vs what need haue we to be innocent as Doues but wise as Serpents Now Quest if you will ask Hovv wee may bee kâ—pt safe Ans Learn to feare and suspect the euill one this is the Sentinell of the soule vvhich maketh discouery of the aduersary Bee watchfull c. Credulity is full of perill but vvise suspicion secureth from danger Secondly let vs keep vvithin our houlds keepe the threatning vvord vvithin thy hart the daily course of christian duty and they shall not bee able to hurt but aboue all things hould Christ and his vvisdome by faith for Pro. 8.12 hee dvvelleth with prudence he findeth out counsels the spirit of vvisdome is in him If vve had to deale vvith some crafty Bâ—oaker vvee vvould ioine the vvisest head vvee could meet vvith against him but get Christ the wisdome of the father and no vvisedome shall bee able to hurt thee Fourthly pray with Dauid Achitophels stratagems in the time of peace vvere like the Oracles of God but what said Dauid Lord confound the wisedome of Achitophel 2. Vse This should teach vs thaÌ„kfulnes to God who in his word doth make discouerie of such like stratagems If one discouer to vs any vvily device of an enemy we are glad nothing doth come to vs more welcome so nothing should more reioyce vs who are in our vvarfnre then to know what plots our enemies haue contriued against vs. Forewarned forearmed The reason followeth For we wrestle not against flesh and blood c. In which three things are to be considered 1. Who are the vvrestlers 2. The wrestling it selfe 3. The Antagonists that vvrestle with vs. But the vvordes are difficult therefore it may bee asked Quest 1 What it this wrestling Ans Ans 1. A speech borrowed from an earthly exercise to shadowe a spirituall course For vvrestling against one is the putting of a bodily force forth that I may cast down from his standing and lay along him against whom I vvrestle so the life of a Christian is the receiuing of a spirituall impression from the powers of darkenesse vvhich they make to this end that they may cast vs downe from the state of faith righteousnesse blessednesse to an vnbeleeuing vnrighteous cursed condition Secondly it may be asked Quest 2 how it is said vvee fight not against flesh and blood seeing the Apostle saith Hee fought vvith beasts at Ephesus c. that is sauage men of beastly quality seeing againe that men make vs no small exercise Answ Ans The meaning is not simply to exclude them but after a sort in this manner vvee haue not onely or principally flesh and blood The like speech is to bee found elsewhere God saith by Samuel they haue not cast thee off but me that is not thee only or principally 1. Samuel 8.7 Quest 3 Thirdly it may be asked how the Apostle can say that these do thus molest vs the powers of darknesse when Colos 1.13 wee are said to bee deliuered from them Iohn 16.11 The Prince of this world is sayd to bee cast forth and iudged Ans Ans We are deliuered from the raging power of them not power of tempting for exercise sake 2. Wee haue deliuerance and Satan is subdued in part for the Scripture speaketh of things begun and in dooing as done in some measure wee haue deliuerance but not perfect Wee see not all things subiect to Christ Heb. 2.8 and Rom. 16.20 Satan is not but shortly shall be troden down vnder our feet This serues in generall But the last part of the verse is difficult therfore requireth more particular examination For the summe therefore of it here is a description of the Diuell his Angels which are the assaylants of vs in the way of saluation Now they are described three waies 1. From the respect of power they haue in regard of this world and that particularly called principalities and powers generally call'd worldly gouernours which is expounded by way of correction gouernours of the darknesse of this world 2. They are described from their nature 1. Their essence spirits 2. Their quality wicked 3. From the place of them in high places or heauenly places The aire called by the name of heauen as the fowles of the ayre are called the fowles of heauen Now for the meaning wee must open the words Quest 1. What is the differeÌ„ce betwixt these three words Ans Answ They do lay downe a difference of degrees in evill Angels which is plainely taught in Scripture 2. The exact difference is not comprehended by vs though the Lord hath reuealed it We say it is taught in the Scriptures that if any thing bee found out pertinent and sound it may be knowne to haue been reuealed by God 2. We say that these things though in Scripture not fully conceiued we may teach modesty and conscience of our infirmity when we come to the Scripture that so wee may seeke to haue our vnderstanding vnlocked 2. That we may banish the pride of being wise aboue that which is written when we cannot conceiue all things vvritten 3. That we may teach that the perspicuous knowledge of this doctrine of Angels is kept till we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet with reuerence so farre as the word of God doth holde forth light wee may impart that wee conceiue First therefore you must knowe that there are two spirituall kingdomes in the world The one of light God Christ The other of Satan called also the power of darknesse Col. 1.13 Who hath deliuered vs from the power of darknesse Act. 26. Now as the kingdome of God is not in word but in power in righteousnesse peace and ioy So the kingdom of Satan is in power which especially stands in foure things In sinne which as a spiritual iudgement he doth execute In the curse Heb. 2.14 That hee might destroy through death him that had the power of death in inflicting euils apparantly euill in bodie soule goods and in giuing things good in theÌ„selues yet bestowed in Gods fierce wrath And thus hee bestoweth through Gods iust iudgement the glory and riches of this world For when God wil let
that wee are still subiect to be assaulted Nunquam bella bonis nunquam certamina desunt Secondly wee must see what is the course of a christian life it is a conflicting course or wrastling continually power of darknesse seeking to throwe him from faith holinesse blessednes to sinne and a cursed estate our life is a warfare The life of all men generally is full of commotion Iob. 14.1 much more of them who for opposition in this world are of all men the most miserable Paul saith his life course was a warfare I haue fought a good fight c. 2. Tim. 4 7. Iacob Gen. 32.28 beeing a patterne of all true-hearted Israelites whose lives are a wrastling by teares and praiers against all spirituall wickednes Sometimes it is not manifest to the eye of the world that the matter is so with them as it is they are thought to haue faire lives but many a man merry in company hath a shrewe at home so the Saints though they may seeme to bee pleasant haue that in secret which doth fill their hearts with sighes and their eyes with teares something outward or inward or both wherwith they alwaies wrastle It must bee thus for the fire of grace is like the heat of the body in this if the heat of the stomach had nothing to wrastle with it would bring all the body so it selfe into an vtter consumption if Gods grace had not something without or within exercising of it with which it might wrastle it could not in this estate vve are in be preserved Againe these wrastlings in temptation doo bring vs to knowe the povver vvisdome and faithfulnesse of God to knovve our selues and others Thirdly vvithout striving vvee must not be crovvned 2. Tim. 2.5 and if any man striue for a mastery c for though this is not the cause t is the vvay to our glory Vse 1 The vvhich doth first let such knovve vvho lead pleasant lives and are at ease in Sion vvho are not poured from vessell to vessell but vvalke on as if their league and covenant were stricken vvith hell that their course is not the life of Christians this is a vvrastling and conflicting estate and it is a signe that the strong man possesseth the house that all is so quiet Vse Secondly this must make vs though vvee finde much strife in the vvay that vvee must not faint nay vve must take heart for this that vve finde such a conflict is a token that vvee are the Lords and that he hath cast out the strong one of the vvorld But you vvill say Quest Ob. May every one that findeth a strife be sure of this Naturall men haue a fight often in themselues condemning that they doo approuing the contrary Video meliora proboque Ans Ans There is a fight betvveene the naturall light of conscience and the sensuall courses But by these three rules we may discerne the fight of the spirit and flesh from it First our strife is caused not from enormous swarving but from the corrupt quality which infecteth vs throughout our birth sin the lavv of evill vvhich dvvelleth in the members Novv this is a thing vvhich the light of nature doth not descry Secondly the light of nature causeth a strife vvhen vve doo some grosse things or in grosse neglect but the strife of the spirit is in good things against the not perfect performance of them thus Pauls fight vvas that he could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplish the things hee vvould in the manner hee desired Thirdâ—y this naturall accusing vvas in vs alvvaies but this strife of the spirit vvee finde by experience vve never knew vvhat it meant till giving our names to Christ vve did endevour in all things to serue him Hence it is that they vvho novv most complaine vvill say they once thought themselues vvell enough euery little thing too much forvvardnes before GOD touched them more neerly Novv follovveth the third thing vvho it is that doth in all things striue against vs The Diuell and his Angels This the Scripture hath of olde taught God putting enmity between the serpent and the seed of the woman and therefore the Diuell by eminency is cald the Tempter 1. Thes 3.5 And his hatred is so great that there is nothing from which he will not take occasion to be dealing with vs. For as God doth worke the perfecting of his by the buffeting of the Diuell so Satan doth turne the best graces of God to matter of teÌ„ptation But for the clearing of this wee must knowe that the Diuell doth sometimes tempt vs immediately as Ananias Acts 5.3 Iudas Luke 22.2 Secondly thus in temptation of blasphemy selfe murther in the iudgement which hee bringeth and in this maner Christ was tempted in two temptations Iobs body and goods were touched by him Now bee is plainely wrestling in this kinde but in those things wherein hee is not the next moouer yet is the first and more remote agent and therefore they may be saide in some things to wrestle against vs As when the things of this world arme themselues or the persons in the world doe make vs matter Satan is a principall worker in them all The last branch is to bee shewed in the next doctrine the things of the world as glory riches pleasure must not be considered as naked things but as instruments by his vse lifted vp the force they haue of bewitching and inueigling our hearts from God Thus hee vsed the glory of the world to Christ as a bait to take him with Thus 1. Timothie 6.9 riches are his snare thus the apple delighting the eie and taste was an argument hee preferred to our first parents and that life in these things which so worketh on the naturall man commeth partly from Satan which is also crucified by the same crosse of Christ by which he was subdued 2. Saint Iames Iam 1.14 saith that our concupiscence withdrawing vs wee are tempted of it but though it be so fruitfull a parent that it can without mid-wifery bring forth alone yet wee must conceiue it so that for the most part our lust is moued and excited by these euil spirits they blowe the coals vp and are the fires of the sinne whereof our concupiscence is the mother be not angry giue not place to the Diuell the Diuell therefore stirreth vp anger Ephe. 4.26.27 Dauids heart did swell but the Diuell perswaded mooued it 1. Chron. 21.1 The widowes following lust goe after the Diuell 1. Tim. 5.15 And as it is alwaies true that when wee doe any good thing wee doe it from the principles of grace in vs yet the spirit giueth vs the will and the deede so when wee doe euill withdrawn by our concupisceÌ„ce the Diuell for the most part doth kindle and excite the sin which dwels in vs that we may say it is true The Diuel is by himselfe and by the things of this world by concupiscence the principall tempter Doct.
taken and pulleth off Gods plaisters which lying on would salue our miseries thus purging out this malignant humour we shall strengthen faith the more commodiously First by looking vp to Christ when vve feel our faith weake calling him the beginner the finisher of faith in vs praying him to encrease our faith and to helpe our vnbeliefe thou must giue it and worke it in me or I cannot haue it A fainting bodie will taste something that is cordiall and restoratiue and a fainting soule must baite it selfe with looking to Iesus who is our cordiall and restoratiue and every thing Againe wee must consider whom we trust for this will strenghten beleefe it is not with God as with man who is better knowen often then trusted The mother of our vnbeleefe is the ignorance of the affectionate knowledge of God Psal 9. Those that knowe thee will trust in thee this confirmed Paul in faith because hee knew him hee trusted to 2. Tim. 1.12 For I know whoÌ„ I haue beleeued c. and I knowe that hee is able to keepe that I haue committed vnto him vntill that day Now concerning God two things must be known First his power Secondly his truth Rom. 4.21 Being fully assured that hee which had promised was able also to doe it Abraham was thus strengthened Heb. 11.11 Sarah beleeved for hee was faithfull that had promised and for example I by faith beleeue my spirituall liberty in Christ sanctifification my life ioy c. How should I support my selfe when I see nothing but thraldome and sinne raigning in mee nothing in me but deadnesse of heart Answ Thus hee that hath spoken this to mee Holde me I will set thee free I wil circuÌ„cise thy heart wash it purge it heale it of all rebellions hee that hath spoken it is God Almighty that giueth Beeing to all creatures wee see and that inuisible world of spirits that calleth the things that are not as if they were that if there were no print of these things in mee can increase them gloriously and as hee is able so he is true faithfull to keep touch his word being purer then siluer seauen times refyned Thirdly wee must labour to see the preciousnesse of our faith and this seene vvill make vs holde hard ere vvee part with it 2. Pet. 1.3 To you vvhich haue obtained like precious faith with vs. A man that hath great charge his whole state about him will as soone lose his life as part with his treasure Now in marking what it dooth vvee shall see how precious it is For what a grace is that which when vve are buffetted vvith Satan doth make vs to stand when our weapons are beaten on our heads our prayers lesse comfortable when vve are laid along doth raise vs vvhen ouer charged with afflictionâ— doth still lift our head to Christ our Lord and maketh vs say hee is ours wee aâ—e his fire and water must not diuorce vs. And this for the generall handling of the verse Now for the particular First from the manner 1. Aboue all 2. The fruite or vse of faith with which you may be able to quench all the fiery darts of the Diuell First then wee heare that aboue all things wee must labour after faith our care must bee chiefly about this 1. Iohn 3.23 This then is his commandement that wee beleeue in the name of his Sonne Iesus Christ This is Gods coÌ„mandement wherewith wee are charged For nothing is so glorious to God Iohn 3.33 It doth giue God a testimoniall as it were of his truth and sealeth that he is true and for our selues the holy Ghost maketh all our riches to come in of it Iam. 2.5 The poore God hath chosen to bee rich in faith not onely that faith it selfe is a precious pearle but because that by faith vvee haue all those vnsearchable riches of Chr. our Lord and the manner of our deliuerie doth shew vs plainely what care wee must haue of it For if wee bidde a seruant buy many things but aboue all such a thing hee would gather vvhat hee should bee most carefull in So heere get other things but aboue all faith Thus Paul Gal. 2.20 Thus now I liue by the faith c. and Heb. 11 All those Saints pleasing God had this beleefe towardes him Now then to the dooing of this wee must labour to ferret out our vnbeleefe Secondly to enkindle and renew our dying faith encrease it the first wee shall finde these waies First marke how vve are affâ—cted to the worde of threatning vvhether it breed in vs feare and carefull declining of sinne If we ye liue after the flesh ye shal dâ—e If this were beeleeved vve durst as well take a Bear by the tooth as give the raines to our corruptions Who is so hardy as to thrust his finger into the fire but vve often though vve know nothing let our selues bee carried vvith lusts through vnbeliefâ— Secondly let vs marke how vve are affâ—cted to the promise We see because by a civill faith vve beleeue man therefore if vvee haue a mans word for this that vvas desperate vvee are glad wee seeke to get securitie If vve haue bonds we box them vp we knowe vvhen they expire vvhat to chalenge by vertue of them Now for the promise of God which secureth vs of all good temporall and eternall who enquireth after it who seeketh it in his hart vvho reioyceth in it vvho saith I look for such a thing by vertue of such a word my God hath spoken which argueth wee are full of vnbeleefe Thirdly our resting in meanâ—s and leaning to them For so much as â—he heart doth rest oâ— tâ—e 〈…〉 is by sin withdrawen from the Creator But how may wee finde this By marking how it is with vs three waies First if wee vsed meanes as not vsing them what means soever we had our fear and trust to God would bee the same as if we vvanted them For vve would knowe that further then God did send forth his vvord they could doe nothing Secondly if vvee did our duties and meanes were vvanting vvee vvould bee confident still remembring that of Ionathan It is all one with God to saue with many or vvith few with small means as great Thirdly when we haue things vvee vvould thinke little of any meanes but ascribe all to Gods blessing Now vve do the contrarie to these For if vvee haue meanes vpon them we are secure as a man is friended hee hopes to haue his cause ended though iudgement is to come from the Lord if the Iudge him selfe were made for vs and if all meanes be at hand vvee can rest vvee are so fledge that till something crosse vs the Lord is not cloven to and sought to by vs. Againe if this or that requisite in our Iudgements cannot be obtained though we vvere neuer so diligent wee distrust and suspect the successe saying that it cannot proue vvell And againe in the third place when vvee haue things our affections doe
more liuely vvorke on this or that vvhich fell out as men speake more luckily then on Gods blessing which is all in all Which sheweth our secret resting in the creature Fourthly our tottering vvhen vvâ— are tryed If we did vvalk trusting on God vve should be like mount Sion foure square men howsoeuer throwen downe standing firmely vvheras the least thing doth vnsettle vs. Shall God offer to passe his vvord yea giue his Indenture to me for all good things shal I not look after it the points of our hearts still turned to the povver goodnesse faithfulnesse of our God which was and is the matter of our coÌ„fidence If weather faile avvhile men are as if God vvould quite forget them if doings doe decay such a vvorld for taking they haue not known the like if crosses ouertake vs wee are at our wits ends He that hath crutches if hee learne not on them walking take away his crutches hee walketh still but take away a cripples crutches that goeth on them and hee commeth to the ground presently So if wee did not like to cripples leaâ—e on these things vve should not be so easily throwen dovvne in their remoueall so the impatient breaking off in holding the promise the double diligence and excessiue care Mat. 6.3 Shall hee not do much more for you O yee of little faith The shifts and sinfull courses vvhich men admit to thriue by all proue that there is not right faith in vs tovvards God Now the cure of this is by being displeased with our selues taking vp our soules in this manner If the King or a great man should threaten mee would I not bee afraid and carefull to decline their wrath Shall my God threaten me and I be secure and careless If I haue a mans word or bond that is of worth I write vpon the matter as if I had it Shall I not ioyfully rest in the word seale and oath of my God If a man of worth should be asked a pawne and not credited on his word he would take it in euill part What a shame is it that I will not beleeue GOD further then I haue his caution If I would not trust a man for a few pence would I trust him for pounds Cannot I trust God for the things of this life and do I say truely that I trust him for life euerlasting With such reasoning a man must make that sinne lothsome to his soule and then seeing himselfe a masse of vnbeleefe must look vnto Christ and call to him as the authour and finisher of faith must cry Lord helpe my vnbeleefe must set the promises before him and chaine himselfe fast to the meditation of them Vse 1 Seeing then we should giue such diligence this way how are they then to be blamed that seeke not after it lying in vnbeleefe How are others to bee taxed who though they haue faith never awake themselues to lay hould of God Which the Prophet bewaileth Esay 64 7 Vse 2 There is none that stirreth vp hâ—mselfe c. And it doth teach vs our duty euen to liue the life of faith in al things euen in regard of naturall actions and ciuil to see Christ moue vs in them In feeding 〈◊〉 abour to hold Chr. by faith that his spirit may â—â—ach vs to eat drink to his glory that is with fear thaÌ„kfulnes sobriety remembring of our duty which wee are after to performe If wee goe hither or thither vvee must doo it by faith seeing vvee mooue in God and he is the keeper of our out-goings and incommings If vvee sleep we must not onely consider fâ—mes asceÌ„ding which cause but the promise of God that giueth sleepe to his beloued yea vvee must apprehend God as our life and length of our daies not resting in temperanâ—â—s coÌ„stitutions The second thing to bee marked is the commendations of faith teaching vs what fiâ—rce is in faith to keep vs against all assaults of the diuell Wee are kept by the power of GOD through faith to salvation 1. Pet. 1.5 This one is as all the rest and therefore is called our victory which ouer commeth the world 1. Iohn 5.4 And it is so mighty that the powers of hell cannot preuaile against it Now for the fuller vnderstanding you must knowe what is meant by fiery darts secondly how faith doth extinguish them It is a borrovved speech from poisoned darts vvhich venime and cause fiery heat in the person they enter 〈◊〉 so all those courses vvhereby Satan sendeth scorching heat into the soule are noted by them these are either terrors appreheÌ„ding a wrath which is a fire that drinketh the spirit as Iob speaketh And Paul 2. Cor. 7.5 Fightings vvithout terrors vvithin vve had no rest or sinful lusts vvhich hee doth vvreath against vs vvhich are as fire Iames 3 fire of hell Iob 31 Adultery a fire burning to destruction or outvvard calamities and persecutions vvhich are called heats and fiery trials Novv faith doth quench these after a double manner sometime not letting them enter but doth latch them that they do fall off vvithout pearcing vs. This Paul Rom. 7 vvhen the lavv came savv his cursednes 2. Cor. 7.2 had invvard terrours the diuell likewise did buffet him with sinfull suggestions 2. Cor. 12. Hee had troubles as thick as hailstones following him yet this preuail'd not against him because hee kept the faith Peter Luke 22 had the dart stuck in him awhile but faith did renew repentance and healed him making the poison of sin a treacle Heb. 11.34 By faith the Saints endured all affliction yea quenched the fire yea chose them before release And wee see by experience that when the diuell doth lighten about vs with the wilde fire of lusts tempting vs to them that when vvee looke to Christ as who hath dissolued the power of Satan who hath crucified the power of them said they shall not raigne ouer vs this doth slake the fire Againe wheÌ„ fears assault vs coming to peace in Christ vvee are saued when troubles come faith maketh vs liue like the bush in the fire without burning Whrefore this must Vse 1 1. teach vs how wretched their estate is who beleeue not vvho haue not their mindes and hearts so vvrought towards Christ that his spirit hath made them nevv creatures they that haue not this faith ly open to all the assaults of the diuell He that beleeueth not Gods vvrath is on him the fiery darts sticke in him Vse 2 Secondly it must teach vs to seek after this for God thus highly praiseth it that knovving the vvorth of it vvee may labour after it If enemies did besiege vs were it not vvell vvith him that vvere locked vp in a tovver invincible so vvhen death and enmity cometh against vs this faith doth lock vs in Gods faithfulnesse mercie and povver that nothing can hurt vs. Vse 3 That faith hath this effect is a notable dissvvasiue from euer embracing this popish faith the vvhich is seuered from all affiance
and vvhich a man may haue by their ovvne confession and bee vvounded vvith despair and bee full of all deadly sinne their faith therfore is a vvicked shield it is so far from defending vs from all the fiery darts of the diuell that a man may haue it and bee an incarnate diuell Novv follovveth hope for saluation is here put for hope of it the thing hoped for for the hope it selfe For thus it is construed 1. Thes 5.8 First therefore it may bee asked What hope this is Answ Not only hope of saluation which shall bee in the last day but of all teÌ„porall deliuerance from euill And it may bee described A certaine expecting to attaine every thing faith beleeueth grounded onely on Gods grace The proper work of hope is to make vs expect which is to be marked For measuring the word by our common acception and distinguishing it from the expectance in heauen it is one ground amongst others of the Papists errours whereas expectation in the life to come differeth not from hope in that it is certaine expectation Rom. 8.15 Phil. 1.20 I certainely look for hope but in this First that our expectation heere is grounded in faith that in sight this accoÌ„pani'd with grief that without any difficulty Secondly it is a certaine expecting not in it selfe but neuer fayling the party which hopeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which must be vnderstood not as if it were certaine in his sense but in the eueÌ„t the reason is because hope hangeth on faith which in that it beleeueth is certaine if the pin be sure that which hangeth on it cannot fall Thirdly the obiect is not strictly eternall life but all the good things temporall and eternall which faith beleeueth Lastly the means on which hope leaneth is here set downe Gods grace Trust perfectly the vvord is hope on the grace of God in Christ 1. Pet. 1.13 Not parting stakes halfe on grace halfe on workes Againe hope expecteth so to obtaine as faith beleeueth but faith beleeueth through the word of promise not through working Gal. â— 3 A person so soone as hee is a tâ—ue conuert hath hope as well as loue though hee hath no workes as yet neither can a house be built and a foundation bee layd aftervvard Besides if he should die on his conuersion and being receiued though hee had done no good workes hee should bee saued according to hope And this error hath three things which occasion it They conceiue that workes are partiall causes of our saluation with mercy because the Scriptures vse such conditionall speeches If you mortfie the deedes of the flesh yee shall liue c. But these conditions are spoken to parties already now beleeuing are conditions that follow not causes going before an heire of saluation If vvee say to our children Be good children ply your bookes you shall be my heire who wold gather that going to school is the cause of inheritance Secondly they distinguish not betwixt that which helpeth hope and that vvhich erecteth it to hope froÌ„ that on vvhich it dependeth in hoping but these are farre different If the stomack be vvell that neither fumes nor distillations trouble the eye seeth cleerly yet the eye doth not depend on the stomack as the means of seeing so if the conscience be not surcharged fume not vp accusations feares c. the eye of the soule seeth cleerely vvhich vvee may tearme hope Yet it doth not depend on the goodnes of the conscience as the cause why it hopeth And hence it is that they abuse Scripture vvhich shew the cheery hoping of a good conscience as if they prooued that our hope expecteth as well by vvorkes as mercy to attaine that wee look for Thirdly they consider not that these are such Theologicall vertues as are appropriated to God and are no way communicable with the creature Why you vvill say loue is so too yet wee may loue the creature tâ—ankfulnesse yet wee may thank the creature Ans It may be sayd we loue not absolutely but in for God and after a sort loue God in the creature as hee loving vs so farre as his work loueth himselfe in vs but the reason is not alike of these For therefore wee loue the creature and giue thankes because there is in them matters of loue and thanksgiving but there is no matter to ground hope on in the creature Psal 108 Giue vs helpe against trouble for vaine is the helpe of man Psal 127 It is in vaine to rise early c. Psal 146.3 There is no help in Princes Why may one say Hath not God put vertue in creatures to doe thus and thus as in a horse to carry one in a medicine to heale one Answ Hee hath but yet the exercise of this power hee keepeth in dependance on himselfe and cannot be further then hee pleaseth to put it forth For till he who is the Lord of Hoastes becken send foorth his word as Psal 107 and giue them their moouing they can do nothing As I haue power to goe to such a place yet God maketh me in it to depend on his pleasure Iam. 4 I will doe this c. if God will Now the vse of this helmet is first to strengthen faith which is the principal first thing in the new creature as the helmet couereth the head of the bodie but faith you vvill say breedeth hope yet hope is such a daughter as is a staffe to her aged mother Secondly it doth repell the battery of our daily distrestes and impressions of despaire I had fainted had I not looked to see the goodnes of the Lord in the Land of the living For hope that God will send strength and giue issue doe so holde vp the chinne that we sinke not in deep waters For the third thing the Diuell doth seeke many waies to disfurnish vs of this munition Ob. 1 First by putting vs off with hope that will not serue false vaine hopes wicked hopes such as are the presuÌ„ptions of many who by their honest liues who with saying Lord have mercy on vs though they lie in ignorance and the lust of ignorance yet say they haue good hopes These are wicked hopes and to hope vppon vaine grounds as on this that God hath blessed vs with outward things that therefore wee are in his fauour but all our hope must bee brought to this touch stone Ans 1. Iohn 3 Hee that hath this hope purgeth himselfe even as he is pure Hee that hath true hope towards God will bee carefull to cleanse out all corruption of flesh and spirit which are displeasing to God If wee hope to haue any good from man we vvill be carefull not to incurre his displeasure doe that which he desireth Ob. 2 Whosoeuer nourisheth hopes from God wil not liue in sinne which God hateth Secondly if wee haue hope the Divell will labour many waies to break it off by pleading against vs our vnworthinesse If thy consciende did not tel thee thou
a place c. Who looketh till God returneth an answer of his mind which he hath often sent to him by praier If one saith I will bee vvith you to help you or doo this or that for you vvee looke hee should keepe touch accordingly if one send vs vvord hee vvill bee vvith vs vvee looke and prepare till he commeth but if GOD speake who doth vvait though he forewarne vs of his coming vvho doth attend Wee vvould be loth to tell an vntruth c. but these great things of neglecting faith and hope vvee make no consciēce of when Mint and Cummin must bee giuen the great things of the lavv must not be forgotten Novv follovvs the svvord of the spirit so cald because it is put in our hands and made mighty through the vvorke of this spirit First that which is heere vnderstood by the word of God is whatsoeuer out of the written word we haue by reading and hearing or what God doth teach vs by experience agreeable with that which is in the word written Secondly for the vse it is either defensiue vvarding the blovves vvhich Satan doth reach vs as Christ vsed Mat 4. or offensiue it doth strike dovvn the darknes povver of sinne vs. Thirdly the diuell doth keep men from this sword by excuses they are not book-learned haue not leasure as others to looke into such matters vvhy may not men bee saued vvithout knovving the vvord Quest Ans Ans Search the Scriptures for in them yee think to haue eternall life Iohn 5.39 Againe first seek Gods kingdome the righteousnes thereof c. Mat. 6. No seed sovven there can be no harvest no vvord vvhich is the immortall seed there can be no begetting to God If vve haue the vvord vvith vs first hee will impugne it by suggestions thus Ob. Hovv canst thou tell this is the vvord of God it is not his vvord Ans Ans We must remooue these things vvhich are sparkes of Atheisme in vs First by taking to heart the grosse Atheisme and vnbeleefe of our hearts and seeking to be purged of it Secondly by crying for the eye salue of the spirit of illumination Thirdly by obeying that wee knowe which doth open the door of the heart wide for the holy Ghost to enter which doth ascertain euery thing Secondly from want of effect in vs. Hee wil make light of it Obiect Ob. 2 Men say Men say this is so effectuall so comfortable but what sweetnes what power what terrour doest thou finde in the promises or threatnings of it And who are worse then they that liue vnder it Ans Ans We must distinguish from that the word doth of it owne nature and that which the corruption of men workes taking occasion by the word Againe the Physitions intemperancy will not make the prescript of dyet lesse regarded But for our owne want of feeling wee must know when we are so it is not for any lack in the word but thorough our owne default when the tongue is in losse of taste through choler giue it neuer so good meate and drinkes all is bitter yet it is not in the meates but in the taste Ob. 3 Thirdly the Diuell doth by multiplicities of interpretation make som call the word in question Answ Ans Diuersity of glosse doth not take away the vniforme meaning of the Text and certainty of knowledge in it If twenty foure Lawyers should demurre vpon some case though they had twelue diuers interpretations it doth not take away certainty in the Lawe Againe this is a rotten bleat not of Christs sheep How should we knowe the meaning of the Scriptures Ioh. 10. His sheepe heare his voyce God hath promised we shal be all taught of him Ob. 4 Fourthly the Diuell will steale away the word from vs for hee is light fingred Mat. 13.19 Then commeth the euill one catcheth c. There is an example in the Apostles out of whose hearts hee did steale the word of Christs resurrection so plainely foretolde them And wee see in Sermons some remember not two sentences at the end of the week not one cares businesses pleasures c. against which we must be armd with remembring of Christs admonition Luk. 8 18 Take heede how yee heare It is dangerous meddling with edge-tools Blessed are those that heare the word of God and keepe it Heb. 15 To day if yee wil heare his voyce c. The danger of not keeping the word and bringing forth fruit is set forth by the ground drinking in the showers fruitlesse which is neare vnto cursing Heb. 6.8 And to this purpose marke the fourth thing How wee may doe that the word may be held of vs. Wee must aboue all things keepe our hearts for they are the vessels in which the word must be stored if the vessell leak or be not sweet the liquor runneth out or smelleth of the caske If the heart bee vnbeleeuing giuen to lust couetousnesse voluptuousnesse the word will runne out or be smothred or peruerted Therefore Dauid prayeth Encline my heart to thy testimonies and not to couetousnesse these two cannot stand together Secondly wee must labour to see how precious the word is Psal 119 103. Dauid found it more sweet thē the hony combe more precious then golde or siluer therefore hee held it so constantly I am like a bottle in the smoake yet I forget not thy commandements Thirdly wee must cry to God to giue vs that faithfull remembrancer the which may call things wee knowe to our minde in the time of our need Ioh. 14.26 It is sayd whē the Apostles receiued the Spirit then they remembred c. Without the helpe of Gods spirit wee should bee like Agar ready to die for thirst though the fountaine were by vs. Fourthly vve must lay vppe◠the word safe as we coffer iewels to which three things are necessarie First musing considering within our selues of it Luke 2.19 Mary kept all these sayings and pondred them in her heart Secondly speaking of it Deuter. 6.7 And thou shalt reherse them continually vnto thy children not that vve must talk lightly vvith hearts vntuned but either with hearts prepared or else with a holy purpose to provoke our dull hearts by the words of our mouths for though words com from the heart yet they helpe the grace in the heart as apparel is first warmed by the body afterwards giueth and fostereth heat in the body such holy communication will make vs ready in the knowledge of it Thirdly one that will haue it sure must not only knowe it and haue it in his memory for if hee goe no further it vvill putrefie com to nothing but must affect it that vvee may say so loue I thy statutes 2. Thess Because they receiued not the truth in loue therefore they did not hould to it Psal 119.122 I reioiced at thy testimonies as if I had found great spoils Doct. Now the things to bee marked are two First that all of vs
must strengthen our selues by getting the knowledge of Gods word The svvord is not more necessary for the souldier Examples then this for vs. Thus Christ Christ plaied his prises with it in the teÌ„ptation Mat. 4. Iob Iob. 23.12 Neither haue I departed from the commandements of his lips and I haue esteemed the words of his mouth more then mine appointed food Psal 119.11 Dauid I haue hid thy promise in my heart that I might not offend against thee Such as haue enemies doe not walk but hauing their swordes girt to them wee cannot repell wicked suggestions strike downe our own corruptions without the help of the svvord and knowledge of Gods pure word Vse 1 Which doth first let vs see the leudnes of the Papists for first as they giue vs a vvicker shield and paper helmet so they giue vs a leaden svvord an vnwritten vvord the vvord of men as well as of God the mixture doth marre the metall but aboue al heerin they sin that they let not Christians indifferently haue the word of God in their mother-toÌ„gue vsing against Christians the like hostility that the Philistims vsed against Israel they tooke away the smiths and weapons of Israel And mark it for this taking the word from Gods people is an antichristian practice If a man should transport our armour and so dis-furnish the Realme it would not serue the subiects in time of need vvee would count him no friend to the State Vse 2 Secondly it doth conuince Christians that are carelesse of the word of GOD or if they haue the knowledge of it they vse it as our gentility wear their weapons to shew the gilded pummels and veluet scabberds rather then otherwise so the word which is a spirituall sword many do discourse of it for ostentation rather then to ward off wickâ—d suggestions or hew downe their owne corruptions with it Vse 3 Lastly wee must bee exhorted to get the knowledge of the word and hould it fast Pro. 2.1 My sonne if thou wilt receiue my words and hide my commandements vvithin thee verse 5 then shalt thou vnderstand the feare of the Lord find the knovvledge of God Let the vvord of God dvvell in you richly in all vvisdome teaching admonishing one another Col. 3.16 Wee should euer haue this word in our harts and mouthes it is no small disadvantage for a man to be vvithout a vveapon in the midst of his enemies Doct. Secondly this doth teach vs what word it is which the spirit of God doth accompany and make mighty in the conscience it is the word of God Esay 49. vlt. 2. Cor. 3.8 Hovv shall not the ministration of the spirit be much more glorious Ier. 23.22 29 But if they had stood in my couÌ„sell and declared my words to my people then they should haue turned them from their euill vvay And in regard that it is thus accompanied it is heer and in Esay 48.2 Heb. 4.12 called a two edged svvord of so great efficacy that vvee may see the Apostles vvho beeing but fishermen yet hauing this vvord in their mouthes did cast dovvne all the vvisdome of the vvorld that resisted them And vvee see in that Nicene Councel Euseb lib. 10. cap. 3. vvhen all the Doctours could not silence an acute Heretick a simple man vnlearned in comparison bringing out the simple testimony of this vvord did subdue him and convince him so that hee had not ought to ansvver Vse 1 Which should teach vs as vvee vvould haue the spirit effectuall vvith vs to keepe to the pure vvord these cleer fountaines of Israel not to affect the depths of humane curiosity for the spirit blovves not in these voices Euery sound is not musick nor euery such sermon preaching Vse 2 And it shevveth people vvhat they should desire to heare the vvord of God by vvhich the spirit doth work in them not to applaud strange fire vvhich men do through ignorance vvhich is the mother of admiration and through indiscretion vvhich maketh them they cannot discerne betvveene Aarons bells betvveene the siluer Trumpet of the Sanctuary and such tinkling Cymbals Ob. 1 Fourthly from translations obiections are made First your Bibles are not such as haue infallible truth but are the labour of men and erre heer and there that vvhich is the vvork of man and subiect to error is not Gods vvord Ans Ans 1. Our Bibles are not so infallible as the first copies vvere for in them not onely the matter but manner of vvriting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both infallible and are such as for matter into vvhich may creep some errour and for phrase of speech some dissenting from the truth of the originall Ans 2. The vvord translated though subiect to error is Gods word and begetteth and encreaseth faith not so farre forth as man through frailty erreth but as he is assisted through speaking and translating to write the truth The Papists say there must bee infallibility in God reuealing and the Church propounding to begette faith but this is false for faith commeth by the hearing of the word of God from the mouth of a particular Minister who by all confession is subiect to error Ob 2 Obiect But if we erre in some things how can wee beleeue any thing they may as wel erre in all Ans It cannot be because as God doth immediately and infallibly assist them that they cannot erre at all so wee knowe hee is in some measure with them that they cannot altogether erre These grounds laide it is easie to answere Secondly If it be obiected the word you preach and heare translated and read is subiect to error Gods word is not subiect to error ergo the word yee heare and reade is not Gods word Answ The proposition if generall it is false but it is particular so concludes particularly else it is false and the conclusion false Obiect Ob. 3 A word that may erre cannot beget faith your word may Ans Ans The first is false vnlesse conceiued with limitation thus A word that erreth cannot beget faith so farre forth as it erreth I thought good not to propound this obiection because I would not teach men to finde a hole in their Bibles lest their corruption should take further holde by it then their grace would ouer come Yet the frequent audacious practice of Ministers in correcting the translations which walke in our Lands doth make it necessarie that the truth of this point should for the diligent reader bee vnfolded who will not take offence at the weakenesse of man but extoll the power of God which doth put forth it selfe in the midst of humane fraylties Now followeth the second thing in which the particular strengthning of our selues doth stand and that is a matter of fact The exercise of prayer The former things doo present before vs men clad in glistering furniture from top to toe And this doth shewe vnto vs the muster of such