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
that bought a treasure and another of a Merchant that bought a pearle Truth is a rich treasure and a precious pearle if the worth of it and the need which we haue of it were well knowne I doubt not but easily wee should bee perswaded to part with much for the getting of it So excellent it is that for it selfe it is to be loued §. 9. Motiues to buy Truth I Will therefore first lay downe some motiues to stirre vp in vs a desire of truth and then some directions to instruct vs how to get it For the first note the excellency 2. The necessity 3. The benefits of truth 1 Excellent must that needs be which maketh vs like to God but nothing can make vs more like to him then truth for he is the Lord God of truth his Sonne is truth his holy Spirit the Spirit of truth his word the word of truth his promises commandements iudgements waies workes all truth Herein doe the glorious Angels and Saints resemble God whom to imitate is an excellent thing most contrary is the Diuell and all that beare his image Besides Truth is a kind of perfection in all Christian graces yea the greatest perfection that we can attaine vnto in this life one and the same word in Hebrew signifieth both integrity or vprightnesse and perfection so as some translate it vpright some perfect In regard of this quality we may appeale to Gods iudgement but not in any other kind of perfection whether of degrees parts measure or the like so that in this respect it hath an excellency aboue all other graces 2 So needfull it is and necessary as without it no other grace can be of any vse Faith hope loue all other graces are as corrupt and putrified meate without it Therefore the Scripture commendeth faith vnfained loue without dissimulation wisedome without hypocrisie c. Yea also lippes vnfained innocent hands c. No knowledge no righteousnesse no good thing can stand an hypocrite in any steed What good got Saul Iudas Ananias and Saphira Simon Magus and such other hypocrites by all those seeming excellent gifts which they made shew of all they did was odious before God Therefore notwithstanding the Pharises prayed oft gaue much almes fasted oft duly payed their tithes with the like yet Christ denounceth many woes against them Mat. 23. Hypocrites receiue no reward of God the searcher of hearts but the punishment of deceit 3 Such is the benefit of truth that the least measure of grace seasoned with it is acceptable to God and in that respect very profitable to vs. It is noted of those which in Hezechias time came out of Ephraim and other tribes of Israel vnto Ierusalem to keep the Passeouer that they had not clenâ—ed themselues according to the Law whereby they prouoked the Lord to inflict some iudgement vpon them but Hezekiah putting the Lord in mind how they came with their whole heart to seeke the God of their Fathers the Lord healed them Well might Dauid pronounce the vpright blessed for as God loueth truth so the vpright are his delight and hee hath promised to withhold no good thing from them Thus we see what good reason we haue to buy truth Obserue now how it may be gotten § 10. Meanes to get truth FOr truth of iudgement wee must resort to the place where it may be had that is the true Church the pillas and ground of Truth In it is the fountaine of Truth the holy Scriptures in it flow forth the streames of Truth by the Ministery of the Word Be thou one of the members of the true Church so shalt thou haue a right thereunto Search the Scripture frequent the Ministery of the Word so shalt thou find Truth Rather then goe without it let goe honour wealth pleasures ease and all thy naturall and carnall lusts let goe all Baul had surely a good mind to buy the Truth for he counted all things losse for the excellent knowledge of Christ For truth in heart speech and carriage remember that thou standest alwayes in the presence of God and that thou hast to doe with him whether thou art alone or in company doing any duty that appertaineth to God or man and in respect hereof let thy care bee to approue thy selfe to God Thus shalt thou get Truth For marke the charge which God himselfe gaue to Abraham Walke before me and be vpright The former part of this charge is a cause of the latter the latter a fruit and euidence of the former Ioseph had well acquainted himselfe with Gods presence which made him so honest and vpright This is it which maketh men such dissemblers in their words and actions that either they know not Gods presence in euery place or beleeue it not or thinke not of it or regard it not Mans presence maketh many be faithfull iust honest c. Surely Gods presence must needs worke much more if it were duely weighed or else men haue Atheisticall hearts Let vs set God alwayes before vs and depart with any thing rather then offend him and thus shall we come to be vpright §. 11. Of keeping Truth AFter that Truth is gotten our next care must bee fast to hold it and thereby manifest that great account which we make of it Sell it not saith the Wise man by no meanes vpon any condition for any respect let it go for then it had bin better for vs neuer to haue had it All the good we reape by verity and integrity after it is lost is this that another day it will rise vp in iudgement and be an heauy witnesse against vs. Some men make such account of some Iewels they haue that no preferment no fauour no wealth no office nothing can purchase them and yet it may bee that their iewels are not worth the price which is offred for them Should not we much more esteeme of Truth for which no sufficient price can be giuen The holy Confessors and Martyrs in all ages haue well knowne the value of this iewell and in that respect preferred it before their liuings and liues they would not let go Truth of doctrine Ioseph would not let goe Truth of heart and action for loue nor feare §. 12. How truth of doctrine is assaulted THis latter point of fast-holding and safe keeping Truth is the rather to be regarded because the Diuell and his instruments not ignorant that if this Girdle be wanting all other peeces of Armour will stand vs in no stead haue beene in all former ages and still are busie to get it away froÌ„ vs sometimes by faire enticements allurements to draw vs from truth of doctrine on the one side are brought many plausible arguments agreeable to the naturall humour and reason of man such are most of theargumeÌ„ts which Papists vse on the
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
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
then should such come into a Pulpit Is it not more requisite that a Preachers voice should bee heard and vnderstood then a stage-players voice As for those to whom God hath giuen abilitie to open their mouthes who can speake audibly and distinctly so as all that are present might heare and vnderstand them yet through a misconceiued shamefastnesse or I know not what feare of straining their voices and spending their tongues speake so softly and whisperingly as few can heare them to say the least they shew little desire of edifying Gods people preferring their owne ease to others good yea they make themselues guiltie of the losse of that benefit which they that cannot heare them might otherwise haue receiued I will not deny but that men may and many doe fall into another extreame of needlesse clamorousnesse and without cause spend themselues by opening their mouthes wider and lifting vp their voices higher then either the number of people present or the necessitie of the matter deliuered requireth for they will vtter in small assemblies euery sentence and word yea euen the quotation of places with the highest strain of their voice that they can As in other things so in this also a good meane and moderation guided with iudgement and discretion is to be vsed Then especially is the mouth to be opened when matters of more then vsuall note and need are deliuered Most of all when open notorious scandalous sinnes wherein men liue and lie and whereof they are loath to heare are reproued Lift vp thy voice like a trumpet and shew my people their transgressions saith God But the practise hereof I leaue to the discretion of each wise dispenser of Gods secrets according as their seuerall abilities and occasions shall require §. 162. Of a Ministers boldnesse in preaching THe second branch concerning the manner of vtterance is boldnesse opposed to an euill vnbeseeming fearefulnesse This implieth an holy courage and libertie which a Minister taketh vnto himselfe hauing respect to his Master that sent him and the office deputed vnto him and not to the persons of men with whose contradictions and oppositions he is not daunted The notation of the originall word implieth as much and it sheweth that the boldnesse here meant is a gift wherby a man dares freely open his whole mind and vtter any thing Boldnesse courage and freedome of speech is needfull for a Minister in the execution of his Ministery Oft did God stir vp his Prophets hereunto as when hee said to Ieremiah Arise speake vnto them all that I command thee be not afraid of their faces and to Ezechiel Thou sonne of man feare them not neither be afraid of their words c. Christ manifested great boldnesse in his Ministery for he taught as one hauing authority so as his hearers were astonished this boldnes made him so freely rebuke the Scribes and Pharisies and discouer both the errors of their doctrine and the corruptions of their life yea and thunder out many woes against them Such was the boldnesse of his forerunner Iohn the Baptist as he was said to come in the spirit and power of Eliah Great boldnesse did Peter and Iohn shew forth and the rest of the Apostles Many people are impudent stiffe-necked fierce and violent and will soone quaile a Minister if he be not of a bold spirit This reason God himselfe rendreth to his Prophets to make them the bolder We see by common experience how euery one will trample on him that is timorous and faint-hearted Soone will people perceiue whether their Ministers bee timorous or no if they bee they will surely treade on them But if Ministers be bold men of courage and freely declare their message they will daunt the stoutest hearts For Gods word hath a powerfull worke in it if it be deliuered with power and courage The Prophets and Apostles dismayed their proudest enemies §. 163. Of the things wherein boldnesse is to bee shewed FOr the better application of this point obserue how and wherein this boldnesse is to be manifested 1 By an equall and impartiall preaching of the Word without respect of persons Christ spared none not Rulers Priests Lawyers nor any other sort but told all of them their dutie 2 By a declaration of the whole truth of God as occasion requireth concealing no part thereof for any by respects of fauour feare reward danger or the like Herein did the Apostle shew his boldnesse for hee saith to the Elders of Ephesus I haue not shunned to declare vnto you all the councell of God 3 By a graue plaine free deliuery of Gods word without affectation of popular applause seeking more to approue ones selfe to him of whom he is sent then to please them to whom he is sent With great emphasis doth the Apostle set forth his boldnesse in this respect saying Do I now perswade men or God or do I seeke to please men that is I am farre from seeking to please men 4 By reprouing sinne and that with authority so as transgressors may be brought to shame if it be possible and made to tremble Thus did the Baptist reproue Herod and Christ the Pharisies 5 By despising all shame feare reproach and disgrace which by prophane and wicked persons shal be brought vpon vs for performing our calling as we ought it is expresly said of Christ He despised the shame and the Apostle saith of himselfe I am not ashamed of the Gospell of Christ and exhorteth Timothy not to be ashamnd of the testimonie of our Lord God commandeth his Prophets not to feare §. 164. Of ioyning courage and wisdome together IN these and such respects is this gift a most needfull gift to be prayed for and Ministers must labour in these respects to shew their holy boldnesse Let vs therefore rouse vp our dull spirits and cast off the cloakes of feare and shame that in truth wee may say as the Apostle did of himselfe and his fellow-labourers Wee vse great boldnesse of speech prouided that it bee guided with wisdome wisdome and courage must bee ioyned each to other Wisdome that vnnecessarily without the limits of our calling as busie-bodies we thrust not our selues into such dangers as we can haue no comfort in bearing in which respect saith Saint Peter Let none suffer as a busie-body in other mens matters Courage that we shrinke not from that dutie whereuuto God hath called vs to auoid imminent danger lest by seeking to preuent mans rage wee pull vpon our heads Gods wrath God is able to deliuer vs from the rage of all men but all the world cannot shelter vs from the wrath of God §. 165. Of Ministers seeking to edifie the Church THe end why the Apostle desireth the forenamed gifts is in the last words of this verse To make known the mystery of the Gospel Euery word almost affordeth a
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 reiecting of the Gospell which the Apostle in his description of this sinne euidently noteth for first hee maketh an opposition betwixt despisers of the Law and despisers of that against which they sin that fall into this vnpardonable sin now what can that which is opposed to the Law be but the Gospell Againe his description of that which is despised can agree to nothing so wel as to the Gospell 2 A despitefull reiecting thereof which the same Apostle noteth vnder these phrases a treading vnder foote counting an vnholy thing despiting Vnder this clause are comprised malice hatred of hart blasphemie of the tongue and persecution in all which the Scribes and Pharisies manifested great despight against Christ so haue all others that euer committed this sinne In this respect the Apostle calleth them aduersaries 3 A despitefull reiecting of the Gospell against knowledge which the Apostle expressely noteth in this phrase after we haue receiued the knowledge of the truth 4 A despitefull reiecting of the Gospell against conscience which the Apostle implieth vnder this word Wilfully 5 A wilfull gainsaying and opposing against the inward operation and supernatural reuelation of the Holy Ghost which is noted by the Apostle vnder this phrase Hath done despite vnto the Spirit of grace 6 A despiting of the Spirit in such things as he reuealeth to them for their owne good euen the saluation of their soules this is comprised vnder those phrases of tasting the heauenly gift the good word of God and powers of the world to come which they doe as it were spit out againe §. 18. Of the difference betwixt the sinne against the Holy Ghost and other sinnes BY the forenamed definition may the sinne against the Holy Ghost be distinguished from many other sinnes which come neere vnto it as 1 From many sinnes against knowledge yea and against conscience also for they may be without malice of heart which this cannot be The elect may fall into them but not into this Dauid and Peter sinned both against knowledge and also against conscience 2 From many sins committed on malice against Christ and his Gospell which may be done on ignorance 3 From blasphemie and persecution which may be done also on ignorance or in passion 4 From deniall of Christ which may be done on feare instance Peters example or other like temptations It is an ancient heresie of the Nouatians to deny repentance and pardon to such as haue once denied Christ 5 From Apostasie from the faith and profession of religion which also may bee done not on malice but through the violence of some temptation It is noted of Salomon that he continued not to follow the Lord but turned after other gods through the perswasion of his wiues When a Kingdome changeth Religion as England in Queene Maries dayes many prooue Apostates and fall away from the profession of the Gospell and professe idolatrie for feare of persecution or for too much loue of this world to hold their places and offices their honors and dignities their houses and lands or else on an infirme and weake perswasion that they can keepe their hearts pure and their faith sound though with their bodies they outwardly subiect themselues to idolatry The Leuites which in the captiuite fell away though they were barred from medling with the holy things yet they were admitted to doe other seruices in the Temple whereby it is manifest that they fell not into this vnpardonable sinne 6 From Presumption and sinning with an high hand as Manasseh did 7 From Hardnesse of heart from impudencie and committing sin with greedinesse For so did the Gentiles which had not the Gospell supernaturally reuealed vnto them 8 From Infidelitie and impenitencie yea from finall infidelitie and impenitencie whereinto all the reprobate fall If finall impenitencie should be the sin against the Holy Ghost as some do take it then should euery one that is damned sinne against the Holy Ghost yea then could not this sinne be committed till death and then in vaine should the caueat of Saint Iohn be concerning not praying for them §. 19. Of the persons that may fall into the sinne against the Holy Ghost HAuing seene what the sinne against the Holy Ghost is for application of the point to the parties with whom Christ had to do we will in the next place discusse whether the Scribes and Pharisies that slandered Christ committed this sinne or noe Many say they did not commit this sin and to prooue their assertion they vse these two arguments 1 They neuer professed Christ 2 Christ prayed for them To the first I answere that two sorts of people may fall into this sinne namely they who professe Christ and his Gospell and they who neuer professed it Professors that sin against the Holy Ghost are called Apostates that is departers away namely from the faith or from the profession of the Gospell for the Greeke word which according to the notation of it signifieth Apostasie is translated a departing and a falling away not that all who depart away and in that generall sence are called Apostates doe commit this sin as was noted before but because they that fall into this sin are most notorious Apostates denying the truth not in tongue only but in heart also not through feare but in malice vtterly renouncing and bidding defiance to the faith not contenting themselues to deny it but shewing themselues deadly enemies against it and persecuting all that are friends vnto it hauing in that respect a very diabolicall propertie not enduring that any should reap benefit by that which they haue reiected such an Apostate was Alexander the Copper-smith and Iulian. They who neuer professed the truth of the Gospell may also sinne against the Holy Ghost as they doe to whom the Spirit hath so clearely and supernaturally reuealed the truth of the Gospell as their heart and conscience doth inwardly tell them that they ought to make profession thereof yet their malice against it not onely keepeth them from professing it but also maketh them to reuile it and to persecute the professors of it The Apostle saith of such an one that he is condemned of himselfe Such were the Scribes and Pharisies which blasphemed Christ and such are many of the learneder Papists The difference betwixt these two sorts is that the former hath gone a step further in shew of goodnesse but thereby haue made their fall the more offensiue and their sinne the greater in that to the sinne against the Holy Ghost they haue added Apostasie as some adde oppression murther and the like To the second argument to proue that the forenamed Scribes and Pharisies sinned not against the holy Ghost taken from Christs prayer I answere that Christ prayed not in particular for these but for such as were indeed in the outward act associates but not of so euill
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
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
¶ The Minde of the FRONT THis CONSTANT compleat Souldier doth oppose The Failing World the Infecting Flesh the Diuell In Iesuited Angel-shape Three foes Deadly 〈◊〉 tempting men to Euill Christ comforts with his own name-ensign'd Ensigne And crowneth his owne victory in fine Back-sliding IVLIAN is at peace with Hell Conflicts with heauen the knowne truth doth despight Whom Christs victorious Banner doth compell To yeeld the glorious Conqueror his right Snares Swords Fire Brimstone are his fearefull lot He now feeles him whom earst he feared not Selfe-strangling Iudas and selfe-stabbing Saul Stand euerlasting Pillars of Despaire To warne Succession of their dreadfull fall Neuer to be repair'd by faithfull Prayer Yet Heau'ns three yeeres and six month congeal'd fâ—st Elias feruent prayer thaw'd at last THE Whole Armour of GOD. OR A Christians Spirituall Furniture to keep him safe froÌ„ all the assaults of Satan The second Edition corrected inlarged whereunto is added a Treatise of the Sin against the Holy Ghost By William Gouge Resist the Diuell and hee will flee froÌ„ thee Iam. 4. 7. Imprinted at London by Iohn Beale 1619. The reward of the righteous A CHRISTIAN ARMED In this victory The reward of the wicked AN APOSTAT CONFOVNDED By This confusion ☧ Of Salvation Of the Spirit Of Righteousneâ— Truth Of the Preparatioâ— Of the Gospel Of Faith CONSTANTINE Thou hast overcome a Galilean New Testament IVLIAN The power of prayer Deceiveth Faileth Infecteth Desparation To the right Honourable Sr SEBASTIAN HARVY Knight Lord Maior of the Honourable Citie of London and to the right Worshipfull Aldermen and Sheriffes his Brethren and to the right Worshipfull Mr Recorder together with the whole estate of the said City all true happinesse Right Honourable Right Worshipfull YOur Honour and Worships being by the good guiding prouidence of GOD the Generall Captaines and Liefetenants of this Metropolis this chiefe City Castle of the Kingdome wherein by the same Prouidence I am thogh one of the meanest yet one of the Watchmen To whom ought I rather to present these fruits of my Watchmans function then vnto your Honour and Worships As duty in regard of your places so gratefulnesse also in regard of your kindnesses requires as much My Father Grandfather and other Predecessors haue of old from time to time beene beholding to this Honourable City the kindnesse which they formerly receiued is still continued to mee Which as I doe with all humble thankfulnesse acknowledge so from my heart I desire the Almighty to remember your Honor and Worships together with the whole estate of this Honourable City in goodnesse and not to wipe out the kindnesse which is shewed to the Ministers of his Word and to poore distressed people Long hath the Gospell beene purely powerfully plentifully preached in this honourable City and great countenance and maintenance hath by many therein beene giuen thereunto Good orders haue within these later yeeres beene taken for the better sanctifying of the Lords Sabbath Much reliefe is from time to time giuen to the poore These and such like workes of Piety and Charity are the beauty honour strength and wealth of this City I denie not but that in the outward politicke gouernment of this great Corporation and the many seuerall Companies therein London may be accounted the glorie of the earth But the things which make it exceed in glory are the faire houses of Prayer and preaching the Word the great Assemblies of Gods people frequenting the same to worship God the spacious Hospitals and places of Charity together with the liberall prouision therein made for reliefe of poore children and orphants of aged and impotent men and women of lame and maimed souldiers and of many other like succourlesse persons the thrones of Iustice and Iudgement with the like wherein London may be compared to Sion the City of God whereof great and excellent things are spoken Right Honourable and Right Worshipfull goe on this way which is the onely right way to procure the peace and prosperity of your City Let the Ministry of Gods Word be more and more promoted Let the Lords Sabbaths haue their due obseruations let the poore be releeued and the oppressed be succoured let profane persons and all euill doers the enemies of Christian Policies be punished In a word let Gods Ordinances be aduanced and right iudgement executed and so shall London be accounted the City of the great King where he will delight to dwell and bestow his blessing For in these things is God highly honoured Now God who can and will performe it hath said it Them that honour me will I honour It lieth much in the power of Magistrates to procure or hinder the blessing of God in those Cities places ouer which they are set For they being publike persons their good deeds are by the wise God publikely rewarded and their euill deedes publikely reuenged Right Honourable and Right Worshipfull accept I pray you the duty and pardon the boldnes of your Watchman And O Lord of Lords doe good to this City of thine continue the peace and prosperity thereof so prayeth Your Honours and Worships in all duty for euer bounden WILLIAM GOVGE TO THE RIGHT HONOVRABLE RJGHT WORSHIPFVLL AND OTHER my beloued Parishioners Inhabitants of the precinct of Blacke-fryers London Grace in Christ Right Honourable Right Worshipfull Beloued AMong the many great blessings which the Lord hath beene pleased to bestow on me his poore seruant vnworthy of the least I account this to be an high Fauour that he hath put me in his Seruice and appointed me to be one of the Ministers of his Word Basely is this calling accounted of by the greater and vulgar sort of people but my conscience beareth me witnesse that I receiue such contentment therein and hold my selfe so honoured thereby as I preferre it to all other callings and am prouoked thereby to giue some euidence of my thankefull acceptance thereof which better I know not how to doe then by imploying and improuing to my poore power the Talent which my Master hath committed to my charge I am not ignorant how insufficient I am thereunto and that not onely in regard of the greatnesse of the worke whereunto who is sufficient but also in comparison of other Ministers whom God in great number hath raised vp in these our dayes Yet withall I know that the great Master accepted the imployment of two talents as well as of fine yea if he that receiued but one talent had imployed it euen he also should haue beene accepted for God the righteous Iudge neither exacteth nor expecteth more then he giueth If there be a willing mind it is accepted according to that which a man hath and not according to that which he hath not This is it which moueth me as by Preaching so also by publishing some part of my labours in Print to seeke the edification of Gods Church I account Preaching the most principall part of my function for this
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
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
He depriued Iob of his temporall estate Answ It was an higher matter which Satan aimed at namely to bring him to denie God and blaspheme him to his face as may bee gathered by Satans answere to God He would make all like to himselfe Thorow his pride hee is fallen from Heauen and vtterly spoiled and depriued of all heauenly goodnesse and happinesse wherefore he seekes also to depriue man of the like Behold here the malice of the Diuell it is no good that hee seeketh for himselfe by this fierce and long conflict which he maintaineth but our woe and misery Hee seeketh whom to deuoure Malice first moued him to assault man and malice still whets him on to continue his fight against mankinde Durst he euer haue ventred on Christ Iesus the Sonne of God but that malice wholly possessed him Not vnfitly therefore are many titles giuen vnto him in Scripture to set forth his malice as Satan which signifieth an aduersary Diuell an accuser Tempter Euill one Enemie Murtherer and Father of lies If the reasons of all these names which are not hard to gather be duly weighed they will shew that hee is euen made of malice Among other motiues to stirre vs vp to arme our selues well and constantly to stand and fight against the Diuell this is none of the least It is no small matter that we fight for but a matter of the greatest weight and consequence that can be Satan could say Iob 2. 4. All that a man hath will he giue for his life yet is life but a temporall and earthly matter If all for his life what for his soule and the saluation thereof which is an heauenly matter so as there is no comparison betwixt them What then shall it profit a man though hee should win the whole World if he lose his owne soule or what shall a man giue for recompence of his soule When wise Captaines see that a sore and fierce battaile is to bee fought which with the very rumor thereof may dishearten their souldiers they vse to hearten and encourage them by bringing to their mind and setting before them the prize or cause of their fight some will say Loe ye fight for whole Townes and Cities and Kingdomes others Yee fight not to get that which is other mens but to keepe that which is your owne yee fight for your Countrey your lands and inheritances your wiues and children others It is not honour and conquest they are not goods and lands that ye fight for but liberty and life stand to it therefore if the day be lost ye are either dead men or slaues Note how the Philistims encouraged one another Be strong and play the men O Philistims that ye be not seruants to the Hebrews Now all these are but earthly matters but I may say to the Lords souldiers It is the Lord of Heauen whose battels ye fight his honour is ingaged therein it is your soules saluation and heauenly happinesse which is in hazard your enemies seeke to spoile you of the precious graces of Gods sanctifying Spirit and to depriue you of that rich glorious inheritance which Christ by no lesse price then his owne blood hath purchased for you if ye yeeld to your enemies all these yee lose and become vassals vnto your mortall and malicious enemie the Diuell ye are euen fire-brands of Hell Be strong therefore and of a valiant courage feare not but fight and stand it out to the vttermost so shall ye be more then conquerers The things which especially we ought to looke vnto to be watchfull ouer and to labour to keepe safe are the forenamed heauenly things and that not onely in regard of the excellency and worth of them but also in regard of Satans maine opposition against them What hee in malice doth most assault wee in wisdome must most defend and set foote to foote against him if an enemy bring all his forces against the chiefest Tower of a City wise Citizens will thither bring their best munition and strongest defence if thus wee deale with Satan wee shall oppose godly wisedome to his wicked subtilty and so keepe our selues safe from all his assaults This is the wisdome which the Apostle here teacheth vs by those seuerall peeces of Armour which follow to be handled for they are all concerning heauenly things and tend to the saluation of the soule THE FOVRTH PART A repetition of the meanes Ephes 6. 13. For this cause take vnto you the whole Armour of God that ye may be able to withstand in the euill day and hauing done all to stand §. 1. Of repeating one and the same thing HEre the Apostle returneth againe to the second part of his former direction and repeateth in effect the very same things which he deliuered in the 11. verse namely how we may keepe our selues safe against the forenamed enemies We may not thinke that this his repetition is vaine and idle for he was guided by Gods holy Spirit who doth nothing in vaine Note what Ioseph saith of the iteration of one and the same thing to Pharaoh in two dreames The dreame was doubled the second time because the thing is established by God and God hasteth to performe it Many good reasons may bee giuen why here the Apostle thus repeateth his direction as to shew 1 That what before he had deliuered was vpon very good aduice deliuered not rashly so as he doubted whether he might stand to it or no but so as he dares auouch it againe and againe as being an infallible truth which he also knew to be a truth Like to that thundering denunciation of a curse against all that should preach another Gospell which he laieth downe twice together 2 That it was a needefull behoouefull and profitable truth a most soueraigne and necessary meanes to keepe vs safe necessary for vs in regard of our owne inabilitie to stand fast without it soueraigne in regard of the sufficiency of the meanes which can and will being rightly vsed keepe vs safe Marke the reason why it was not greeuous to the Apostle to write the same things euen because to them to whom he wrote it was safe 3 That naturally wee are backward and sluggish in vsing this armour therefore hee thought it not enough once to vrge the point but againe presseth it Thus Salomon oft repeateth diuers exhortations So Captaines when they see their souldiers loath to arme when there is great need they should arme will call vpon them again and againe to arme Ministers may here learne as iust occasion is giuen to call their people to the remembrance of weighty points especially such as they obserue their people most backeward vnto It is not sufficient once to haue deliuered such a point but againe and if neede be againe it is to be vrged The Apostle hauing propounded Christ a patterne of patience to the Hebrewes because
he was a most worthy and perfect patterne he calleth them againe to consider him Thus shall Ministers shew that they make a difference betwixt points of lesse or greater need and that they haue respect to the good of their people Obiection Many will say that Ministers want matter and therefore repeate the same things Answer The very same may be obiected against the repetitions vsed by the Prophets by Christ himselfe by his Apostles and other faithfull and able Ministers But let Ministers see that they doe it not vpon idlenesse but iust cause and then need they not feare such cauils People must heere learne patience not to snuffe or be discontent if they heare the same thing againe which before they heard This impatiency argueth an itching eare which cannot endure a repetition of any thing and if sheweth that they haue more respect vnto the eare thē to the heart like the Israelites which had more respect to their outward taste then to their inward nourishment and thereupon loathed Manna because they had so often tasted of it This maketh people get them an heape of Teachers In particular concerning the present point in hand perswade we our selues that it is a point worthy to be attended vnto with all diligence and to be obserued with good conscience that so we may giue the more earnest heed thereunto and not let it slip Haue we also an holy iealousie and suspition ouer our selues fearing lest wee should bee too carelesse in vsing these meanes for our safety yea too incredulous in beleeuing the good vse and benefit of them Therefore rouze we vp our selues for where the Spirit is most earnest in vrging a point we must be most heedefull in marking it §. 2. Danger must make watchfull BEfore wee come to the particular branches of this verse note the inference of it vpon the former which is plainely implied in these words For this cause that is because yee haue such terrible enemies as haue beene described vnto you Take the whole Armour c. By this inference the Apostle giueth vs to vnderstand that The more dreadfull and dangerous our enemies be the more carefull ought we to be to stand vpon our guard and to looke to our defence This is in effect the same that was deliuered in the beginning of the 12. verse wee will therefore no longer insist vpon it §. 3. A resolution of the verse THis verse may be diuided and branched forth as the 11. verse was The Summe of it is a Direction to instruct vs how to defend and keepe our selues safe against the Diuell The parts are two The first sheweth what are the meanes of safety The second declareth the end why these meanes are to be vsed In the first he declareth 1. What the meanes be 2. How to be vsed The meanes are the very same which were deliuered in the 11. verse namely The whole Armour of God I shall neede to speake no more thereof For vsing the meanes the Apostle setteth downe an other word then before there he said Put on Here take vnto you Both words in generall imploy one and the same thing This latter word is a compound word and signifieth sometimes To take vp or to take vnto your selues Sometimes to take againe or recouer We are said to take vp vnto our selues such things as we haue not of our selues and to take againe or recouer that which wee haue lost or let goe Both significations may be here applied §. 4. Whence our defence commeth FRom the first I gather that The graces whereby we are armed are no vertues or qualities which arise from our selues for then it were improperly said Take vnto you These graces are some of those especiall gifts which come from aboue which we receiue By nature we are borne in our soules as naked and destitute of spirituall Armour as in our bodies of outward cloathing Reade Ezec. 16. 4. 5. c. Vse If we find our selues destitute of this Armour we must seeke it not in our selues but out of our selues euen where it is to be had and that is in the Lord for euery perfect gift commeth from the Father of lights He giueth it to such as seeke it by faithfull prayer in the meanes appointed by him which are his holy word and Sacraments When there is newes of the enemies comming to inuade our Land and thereupon Proclamations and Edicts sent forth to charge all to arme themselues then euery one that either regardeth his owne safety or his Soueraignes charge seeketh out armour and to the Armories doe they which haue none resort We haue the same motiues to stirre vs vp to seeke spirituall armour §. 5. Of the repaire of Grace FRom the second I gather that The graces which are decayed in vs or seeme to be lost may be resumed and recouered Thus much intimateth Christ vnto Peter saying When thou art conuerted c. This cannot be meant of his first conuersion which long before was wrought in him but of his recouery The Prophets oft call vpon Gods people who had made themselues naked and fallen off from their Lord and Captaine the Lord God to returne againe vnto him Very expresse and direct for this purpose is the charge of Christ to Ephesus Remember from whence thou art fallen and repent and doe the first workes Was it not the recouery of grace which Dauid so earnestly prayed for In faith he prayed and was heard Two strong props there be to strengthen our faith in the recouery of grace One without vs which is the Author of grace The other within vs which is the seed of grace 1. It is God who is the author of grace who as in his nature so likewise in his properties is vnchangeable so that the same cause which moued God for to bestow the graces of his Spirit on a man still remaineth in him to make him renew his Spirit and that is his mercy and goodnes which can no more be turned from his children then the Sunne be pulled out of Heauen A cloud may hinder the bright beames of the Sunne yet stil it shineth and will at length breake forth so the beames of Gods kindnesse by the cloudes of our infirmities may be kept from vs but still there remaineth mercy in GOD which will at length breake through those Cloudes For whom God once loueth hee loueth vnto the end and in this respect the graces of his holy Spirit are termed gifts without repentance 2 The seed of grace is not corruptible but incorruptible The Apostle calleth it the seed of God this seed is the holy sanctifying Spirit of God which Christ very fitly compareth to a springing well out of which flow riuers of water of life whereby supply repaire of grace if it faile may be made Now this seed remaining in them who are borne
But we keepe nothing from Satan which is his due he seeketh to get those from Christ whom Christ hath dearely bought euen with the price of his owne blood It is therefore a Diabolical property to raise vniust quarrels and by force to seeke to wring from any that which he hath no rightâ— vnto If we be thus set vpon lawfully we may defendâ— our selues and with confidence call for Gods aide yea also in faith depend vpon him §. 3. Of resisting ONe offensiue weapon the word of God which is a Sword is put into our hands so that iust occasion being offered we may and ought to do our best to repell and driue away the diuell and his instruments Hereof I shall speake more largely on the beginning of the 17. ver §. 4. Of standing at defiance EVery part and peece of this Armour is for the forepart of a man neuer a peece for his backe or hind-parts What doth this imply but that we should alwayes stand against our enemies face to face and neuer shew them our backs neuer flie from them but haue Nâ—hemias holy resolution and say should such as we flie Oft we are stirred vp to fight wrestle stand resist c. neuer perswaded in the whole book of God to flie that is to yeeld the victory vnto Satan We may wisely auoid his temptations and not yeeld to them when by them he seekes to draw vs from the seruice of our Lord to his slauery and thus we are commanded to to flie from idolatrie to flie from the lusts of youth c. But timorously to ceasse from resisting temptations and withstanding the Diuell is dangerous to our selues and dishonourable to God it maketh Satan euen insult ouer God himselfe whose souldiers we are and get great aduantage against vs for flying from God whom haue we to flie vnto being out of Gods protection the Diuell will soone make a prey of vs. Let vs not thinke that if we yeeld the field the Diuell will be contented It is not the glory of conquest that hee seeketh so much as our destruction He seeketh whom to deuouâ—e §. 5. Of the sufficiency of our Armour IN this particular enumeration of these seuerall peeces I find a Christian souldier armed from top to toe for here is an Helmet for his head and face a Brestplate together with the tassets and cushes from necke to middle and from thence to the knees a Girdle to knit them together greaues from knees to the soles of the feet a Sword for the right hand and a Shield for the left Well therefore might the Apostle terme it whole Armour Vse 1 So whole and compleate is this Armour as we need seek for no other to adde to it or to couer it ouer As it is madnesse to reiect this and trust to the clout and paper armour of Papists and wordlings so it is childishnesse and meere folly to couer this whole Armour ouer with any other and so needlesly clog the soule yea it is derogatory to Gods honour and wisedome and a degree of presumption Such are they as acknowledge and beleeue that the word of God is perfect and yet thinke it no harme to haue humane traditions added thereto or that Christ onely is able to saue and yet the helpe of Saints to doe no harme or that faith onely is sufficient for iustification and yet no hurt to ioyne workes also with faith in the office of iustifying a sinner c. Vse 2 Let our care be to be armed with this whole Armour and euery peece of it and so we may well content our selues therewith boldly may we defie our enemies hauing it on and not feare what they can do vnto vs. These vses haue bene largely handled so as I need not now further insist vpon them THE THIRD PART Girdle of Truth Ephes 6. 14. Hauing your loynes girt about with Truth §. 1. Of the diuers kinds of Truth THe first peece of spirituall Armour heere in order set downe by the Apostle is Truth In handling whereof I will shew first what Truth is heere meant Secondly how fitly it is compared to a Girdle Thirdly what account is to be made thereof Fourthly what wyles the diuell hath to wrest it from vs For the first There is in man a foure-fold truth 1. Of iudgment 2. Of heart 3. Of speech 4. Of action Truth of iudgement is when a mans iudgement agreeeth with Gods word which is the touch-stone of Truth so as the principles of that Religion which he professeth and his opinion concerning the same are grounded theron and may be warranted thereby When the vnderstanding of man being enlightned by Gods Spirit and informed by his word remaineth setled and established in that doctrine which the word of God teacheth then is there Truth in his iudgement this Truth was it for which Saint Peter commended the distressed Iewes to whom he wrote and which Saint Paul exhorteth the Ephesians to follow This is opposed to errour Truth of heart is the singlenesse and sincerity thereof whereby a man seeketh to approue himselfe vnto God the searcher of all hearts and to be accepted of him this is that truth in the inward affection which God loueth and wherewith Hezekiah comforted himselfe yea which he pleaded before the Lord when he had receiued a sentence of death This is opposed to hypocrisie Truth of speech is an agreement of the word of a mans mouth both with his mind and also with the matter which he vttereth This is it whereunto we are exhorted Ephes 4. vers 25. speake the truth And which the Apostle oft affirmeth of himselfe This is opposed to lying when a man speaketh against his mind and conscience and to falshood when a man speaketh contrary to the thing it selfe Truth of action is a plaine faithfull and honest dealing in all things whether wee haue to doe with God or man when men neither make shew of doing that which indeed they doe not or of doing it otherwise then they doe this truth was in Nathaniel in which respect Christ called him an Israelites in truth This is opposed to dissimulation and deceit §. 5. What kind of Truth is here meant SOme apply the Truth here mentioned to doctrine and religion as if only the soundnes of it were meant others restraine it to the vprightnesse and sincerity of our hearts and affections others vnderstand it of the truth of our words and speeches and others expound it of the purity and innocency of our practise and carriage But whosoeuer exclude any of these forenamed branches of truth come as I take it short of the Apostles meaning all of them must concurre to make vp the strength and beauty of this Girdle For truth is a generall propertie which as salt seasoneth euery thing and maketh it sauory to God and man the whole lumpe must be leauened with it I meane the whole man
throughout his opinion his affection his communication his conuersation 1 Truth of iudgement is the ground of all the rest for though our hearts be neuer so sincere our speeches neuer so true our actions neuer so plaine yet if in iudgement we be misled all is but as straw and stubble which when it commeth to the fire of tryall will soone be consumed It seemeth that before Paul was instructed in the truth of the Gospel he had a kind of truth in his heart for he was zealous towards God yea also in his speeches and actions for he was vnrebukeable concerning the righteousnesse which is the Law yea he thought in himselfe he ought to doe what he did he had not a double heart a double tongue he pretended not what he neuer intended yet because he wanted truth in iudgement all was but drosse and losse vnto him 2 To truth of iudgment must truth of heart be added or els notwithstanding the soundnesse of doctrine which we professe we make our selues odious and abominable to God for God gaue man but one single simple heart if any haue an heart and an heart the Diuell hath giuen him a double heart it is no part of Gods Image God will not acknowledge it Iudas knew the truth of Religion and preached it as wel as the other disciples but wanting truth in his other parts what good got he thereby but the witnesse of his conscience against himselfe 3 But what if a man which professeth the true Religion thinke he hath a single heart and yet bee giuen to lying and to deale deceitfully Surely hee disgraceth his profession and giueth iust cause of suspition that hee hath no honest heart for the heart is as a fountaine Out of the abundance of the heart proceed a mans words and actions yea the heart is as a Queene and hath a command of a mans tongue and of al his outward parts so that if there be truth in it there will be truth in all the other parts sincerity in the heart will keepe the tongue from lying and the whole carriage of a man from dissimulation and deceit We see then that of necessity all these foure branches of truth must be ioyned together to make vp this girdle §. 3. What kind of Girdle is here meant Point 11 THe next point is concerning the metaphor and the fit application of this grace of truth This speech of girding the loynes is in Scripture taken in a double sence one for trussing vp a mans garments the other for close and fast tying his harnesse together in the former sence the metaphor is taken from trauellers or runners for in those countries they were wont to weare long aside garments which if they were not tucked vp they would hang dangling about the heels of such as trauelled or runne a race and so be a great hinderance vnto them In this sence this metaphor is oft vsed and therby Gods people were taught to remoue all impediments in their Christian course and iourney and to be as well prepared as they could be to performe the worke of the Lord. In the latter sence the metaphor is taken from souldiers who are wont to knit their Armour close and fast vnto them and so tye their loynes hard partly to keepe their Armour from loosing and shaking and partly to keepe their body steddy In this sence the Lord said to Iob Gird vp thy loines like a man That last phrase Like a man sheweth that hee speaketh to him as vnto a souldier whom hee would haue to stand stedfast and to hearken vnto him Here it is to be taken in this latter sence and signifieth a souldier-like girding of the loines for which purpose they who weare armour vse to haue a strong faire girdle commonly called a belt whereby they knit fast together and close vnto their middle the vpper and lower peeces of their armour as their brest-plate and their tassets and cushes These belts as they were strong so they were set with studdes being faire and large There is a double vse of them one to keepe the seuerall peeces of armour fast and close together and to hold the loines of a man firme and steddy that he might be able to stand the surer and hold out the longer The other to couer the ioints of the armour that they might not be seene The first vse was for strength the second for ornament §. 4. Wherein a girdle is resembled to truth THus truth is both an ornament to a Christian souldier and also an excellent meanes of strength to vphold him For it doth both grace and honour him before God and man and also fast holdeth together other graces of Gods Spirit especially in temptation when they are most shaken and so vpholdeth him This will more euidently appeare by the particular branches of truth before mentioned 1 What greater ornament and beauty to religion then soundnesse and euidence of truth This is the very glorie and crowne thereof all other vaine glosses as antiqui â—â—e vniuersality vnity vniformity succession consent multitude pompe reuenues c being separated from truth aâ— but as so many pearles in a blind eye which make it so much the more deformed for the more ancient vniuersall vniforme and pompous superstition idolatry or any false religion is the more odious and detestable it is but the more true and sound it is the more excellent and glorious it is So for strength what can better settle and establish the iudgement of a man then truth Great is truth and preuaileth It is like a sharpe sword in a weake mans hand which is able to pierce deepe though there bee but small strength to thrust it Truth cannot be ouercome neither is daunted with the multitude of enemies This is it which hath made Martyrs in all ages to stand to their profession vnto death and to seale it with their blood rather then start from it yea though many of them were illiterate men and weake weomen The like may be said of the other branches of truth an vpright and sincere heart maketh a man amiable before God himselfe Dauid being a man of a single heart is termed A man after Gods owne heart And Noach being an vpright man found grace in the eyes of God No eloquence or learning can so grace and commend a mans speech as truth for lying and falshood are parts of that foule and filthy communication which the Apostle condemneth The Lord hateth a lying tongue it is an abomination vnto him No outward comelinesse of body can so commend a man as plaine faithfull and honest dealing This made Nathaniel so gracious in Christs eyes but none more odious and detestable to God and man then dissembling and deceitfull persons the conscience of such maketh them to shun the light and be afraid of Gods presence as Adam So
likewise truth in all these doth very much strengthen and vphold a man in time of triall and keepeth him from fainting This was the ground of Iobs courage and constancy This added an edge to Hezekâ—ahs prayers This made Dauid bold to referre himselfe to Gods triall examination This vpheld Paul against all that could be laid against him §. 5. Of getting truth Point 3 THe account which wee are to make of this spirituall belt is declared by Solomon who exhorteth to buy the truth and not sell it This aduice concerneth two sorts of men 1. Such as haue it not they must labour to get it 2. Such as haue it they must hold it fast That this direction may bee the better applied wee are well to search whether we haue this girdle of verity or no. Fitly may I apply that to truth which the Apostle speaketh of faith Examine your selues whether yee haue truth proue your selues There is no grace which maketh a more sensible difference betwixt the children of God and of the Diuel then truth In this examination we must proceed in order §. 6. How triall of truth may be made 1. TRiall is to bee made of the truth of our iudgement whether the religion which we professe and all the principles thereof be assuredly sound and true To this tendeth that exhortation of Saint Paul Trie all things and that of Saint Iohn Trie the spirits For this end the direction giuen by Christ Search the Scriptures is to be obserued and followed as it was by the men of Berea for the Scriptures are the word of truth and the voice of God the highest and chiefest Iudge a most perfect sufficient impartiall Iudge They who make any other Iudge may soone be deceiued Here see what wrong Popish guides doe to their followers in keeping from them this touch-stone of truth See what ideots they bee who thinke it sufficient to beleeue as the Church doth Such are they among vs whose onely ground of faith is the common receiued Doctrine be it true or false No maruell they be soone shaken and remoued they want this girdle of truth which should strengthen them 2 If wee find truth seated in our vnderstanding then are we further to obserue whether like the ointment powred on Aarons head and the dew that fell on the mountaines of Sion it descend from the head to the heart whether the heart be vpright before God or no. It appeareth that Dauid thorowly searched his heart for the truth thereof or else durst he not with such boldnesse and confidence haue referred it to Gods triall the like I might instance in Iob Hezechiah Paul and many others Great neede there is of thorow trying the heart for it is deceitfull aboue all things and that not onely to others who cannot discerne the secrets thereof but also to men themselues if at least they diue not into the bottom of it Some be such grosse hypocrites that they cannot but in their hearts condemne themselues as Ananias and Saphira others so simple as they beguile themselues like Peter and the other Disciples In all ages many haue thought better of the integrity of their heart then by proofe and euent it hath fallen out to be The best triall of our heart will bee by our disposition when wee are alone or when wee can conceale our thoughts and cogitations from all men yea euen from the very suspition and coniecture of men if then they be vpright and therefore vpright because we desire to approue our selues to God as Ioseph then may we be assured there is truth in them 3 From the heart which is a fountaine we are to proceede to the streames thereof our speeches and actions and search whether from this cleare spring there flow forth cleare waters and so see what correspondency there is betwixt them Now here we are not onely to obserue whether our speeches doe agree with our knowledge of the thing we vtter and with euidence of the thing it selfe or whether our actions be plaine or fraudulent and deceitfull but also whether that true and good communication which we vtter and those true and honest actions which we performe doe come from the good treasure of a true heart For our helpe in this triall note these few directions §. 7. Directions for triall of truth in speech and action 1. VVHat is the ground of truth in our words and actions what moueth vs thereunto whether popular applause as the Sribes and Pharises who did all to be seene of men for they loued the praise of men more then of God or credit and estimation as Saul or profit as the Schechemites or respect to some men as Ioash and his people or desire of quiet and auoiding trouble as they which became Iewes in Mordecaies time or company and example of others as Ananias and Saphira or intent to worke some mischiefe as Iezabel and Ishmael These and such other by-respects being the ground and cause of our actions doe plainely argue that there is no sound truth in them 2 What is the extent of that truth we make shew of whether it be in all things This was the proofe of the Apostles good conscience for truth is a leuen which seasoneth the whole lumpe So as they which at sometimes and in some things are watchfull ouer their words and actions but carelesse at other times in other things want this leuen of truth as Herod 3 What the things are wherein wee are most strictt whether they be matters of greatest weight and moment They who pretend much truth in smal and light matters and are carelesse and dissolute in great and weighty matters haue no sound truth in them Such were the Scribes and Pharises 4 What order we obserue whether first we beginne with our selues and looke to our owne speeches and actions Many will be more forward and zealous in stirring vp others to all manner of truth then themselues yea they will checke others for failing in such things wherein themselues are most faulty surely there is no sound truth in such Christ maketh this a note of hypocrisie §. 8. Of buying truth THus are wee to search our selues thorowout and if vpon this search wee cannot find that wee haue this girdle of verity then we must obserue the first part of the Wisemans aduice Buy the truth that is vse all the meanes which possibly we can for attaining vnto and possessing it yea though it be with a departing from and forsaking of many things which seemed profitable and pleasant vnto vs because they and truth could not well stand together The Metaphor of buying implieth a letting goe of some things for the attaining of other things Excellentlie is this set forth vnto vs by two parables which Christ vttered one of a man
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
For auoiding this we are duely to weigh what is the end and vse of Righteousnesse Though it be not a meritorious cause of saluation yet is it a meanes of attaining to saluation the way appointed of God for vs to walke in thereunto so that although we bee not saued for our Righteousnesse yet we cannot be saued without it The vnrighteous shal not inherite the Kingdome of God Without holinesse no man shall see God For God hath chosen vs that we should be holy and Christ hath redeemed vs that we should serue him in holinesse and Righteousnesse For this end appeared the grace of God which bringeth saluation vnto all men that we should liue righteously Vnto holinesse God hath called vs and we are created vnto good workes Thus we see how false a suggestion it is that Righteousnesse should be needlesse It is cleane contrary to the expresse charge of the Apostle that we should learne to shew forth good workes for necessary vses Whereas it is pretended that the shield of Faith is sufficient we are to hold it for a ruled case that God maketh nothing in vaine Those things which God hath ioyned together let no man put asunder Wherefore though we saw no diuerse and distinct ends of Faith and Righteousnesse yet God hauing appointed both both must be vsed But there are diuers vses apparent to all that will obserue them Righteousnesse is needfull to testifie our obedience and thankfulnesse to God to profit our brethren to proue our faith to giue euidence of our election vocation and iustification and to maintaine our cause against the cauils of profanesse impiety wickednesse c. Faith is needfull to apply Christs Righteousnes to support vs against the imperfections and defects of our Righteousnesse and for many other good vses whereof wee shall heare on the 16. verse §. 9. Of the issue of Righteousnesse A Third sleight that the diuell hath is to perswade men that this Brest-plate of Righteousnesse is very combersome and toilesome and it wil make vs weary for it is against our naturall disposition and wil be an hinderance of honour wealth ease pleasure c. Herewith he beguiled Esau Demas and many other I may too truely say it that herewith he beguileth most which professe the truth of Religion Some cast away this Brest-plate for promotion sake not caring how they bribe flatter please and fawne vpon great men others for wealth oppressing defrauding and may wayes wronging their neighbours others for their pleasures profaning the Sabbath swearing eating drinking vnto gluttony and drunkennesse vsing vnlawfull games immoderately pursuing lawfull pastimes attyring themselues in strange apparrell aboue their estate vnbeseeming their place c. Others to auoid outward reproch for feare directly against their heart and conscience I speake it with great horror of heart are profane and vnrighteous because it is counted a disgrace to be Righteous For auoiding this we must haue more respect to the assured issue of Righteousnesse then to some present seeming inconueniences thereof We know that the Armour which souldiers weare on their bodies is for the time combersome and heauy yet for safety they refuse not to weare it they consider that it is much better to endure a smal burthen for a while then to endanger their liues and lose the victory Now such is the blessed fruit and issue of Righteousnesse that all the honour profit and pleasure that can be lost or all the reproch or shame that can be endured for it are not worthy of the Crowne of Righteousnesse which the Lord the righteous Iudge will giue vnto his righteous seruants It were almost an infinite taske to declare what the Scripture the word of Truth hath deliuered concerning the issue of Righteousnesse Generally it saith The Lord loueth Righteousnesse Verily there is a reward for the Righteous Blessings are on the head of the Righteous c. Particularly for the righteous person himselfe in this life it is said that The eyes of the Lord are vpon the Righteous God will grant the desire of the Righteous The Lord deliuereth the Righteous out of all trouble The Righteous shall neuer be forsaken The Righteous shall be glad The Righteous shall flourish like a Palme tree The Righteous are hold as a Lyon The way of the Righteous shineth as the light c. For his death The Righteous hath hope in his death The Righteous are taken away from the euill to come After death The memortall of the Righteous shall be blessed The Righteous shall be had in euerlasting remembrance At the resurrection The Righteous shall goe into life eternall The Righteous shall shine as the Sunne in the Kingdome of their Father For their posterity The generation of the Righteous shall bee blessed Their seed shall not begge their bread c. Heere we see matter enough to answere all the discommodities that may be obiected against Righteousnesse Moses hauing an eye to the recompence of the reward forsooke the honours pleasures and riches of Aegypt three such baits as all the world most greedily snap at Christ for the ioy which was set before him endured the crosse and despised the shame Thus if we set the end and issue of Righteousnesse before vs it will make vs to let goe all earthly matters to hold it fast for our soules find much ease through the burthen that the flesh feeleth hereby In a word great is the dignity and admirable are the priuiledges of the Righteous §. 10. Of the Comfort of Righteousnesse OVt of the answer to his first suggestion if the diuell preuaile by none of the former he will seeke to perswade vs that this Brest-plate of Righteousnesse can stand vs in no steed because All our Righteousnesse is as a menstruous cloath all is but dung and losse Thus hee beguileth many weake Christians and often bringeth them to vtter despaire Answ For auoiding this we are to be informed that though our Righteousnesse considered in it selfe and compared with the perfect rule of the law be exceeding defectiue or opposed to the Righteousnesse of Christ be dung and losse yet as it is a worke of Gods holy Spirit in vs proceeding from an heart purified by faith all the imperfections therof being couered with the perfect Righteousnesse of Christ it is acceptable vnto God and such a thing as we may receiue much comfort in Therefore though our Righteousnesse in it selfe affoord no matter of boasting yet in regard of Gods gracious acceptation it is a thing much to be laboured after yea also to be reioyced in §. 11. Of all the parts of Righteousnesse vnited IF the diuell cannot by any meanes bring vs wholly to reiect all Righteousnesse he will endeuour to make vs carelesse in some parts thereof or at least negligent in taking the
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
of those things yea it is one of the most principall of them Vpon this ground the Apostle exhorteth vs to proue our selues whether we are in the Faith c. In vaine were this exhortation if Faith could not be discerned and proued §. 38. Of the difference betwixt those who seeme to haue Faith and those who indeed haue it 1 Obiect THe heart of man is deceitfull aboue all things who can know it how then can the truth of any grace be discerned Answ In naturall and wicked men there is a double heart wherby it cometh to be deceitful but the faithfull haue a single simple honest vpright perfect heart 2 Obiect Many presume of what they haue not yea very hypocrites goe so farre as they can hardly if at all be discerned Many of them doe more resemble the faithfull then counterfeit coine doth current money for herein the Diuell helpeth mans wit Iudas was not discerned by the Disciples till Christ discouered him Answer If that which is counterfeit coine be thorowly tried if it be brought to the touch-stone if clipped thorow if melted it will be discerned so hypocriticall Faith But suppose some be so I know not what to say cunning or simple that they deceiue others and themselues yet thereupon it followeth not that he which indeed hath faith should be deceiued because he which hath it not is A man which dreameth that he eateth and drinketh may for the time strongly be conceited that he doth so and yet be deceiued Can not he therefore which is awake and in deed eateth and drinketh know that he doth so Hee that wanteth a thing groundeth his conceit vpon meere shewes and shadowes but he that hath that which he is perswaded he hath groundeth his perswasion on sure sound reall euidences Obiect 3. Many which indeede haue faith make a great doubt and question of it yea they thinke and say They haue no faith at all How then can Faith bee knowne Answer That is thorow mens owne weakenesse or thorow the violence of some temptation When they are strengthned and the temptation remoued that doubting will be dispelled But it followeth not because at some times some persons are so exceeding weake and so violently assaulted that therefore they should neuer know that they haue faith or that other which are not so weake nor so assaulted should not bee able to know their owne faith In naturall matters there may be some who thorow long sicknesse or some wound blow or bruise on their head know not what they doe Can not therefore healthy sound men know After Dauid had giuen many euidences of his assurance of faith thorow some temptations hee doubted §. 39. Whether Faith and doubting may stand together Quest CAn then true Faith stand with doubting Answ Yea it can for what the Apostle saith of knowledge may we apply to other Christian graces euen to the mother of them all Faith we beleeue in part The man that said Lord I beleeue yet doubted for he added helpe my vnbeleefe This doubting is not of the nature of Faith but rather contrary vnto it arising from the flesh which remaineth in vs so long as wee remaine in the World therefore the more strength Faith getteth the more is doubting driuen away Yet as the Spirit in truth may be where the flesh is so in truth may Faith be where doubting is but as we must striue to subdue the flesh so also must we striue to dispell doubting §. 40. Of trying Faith both by the causes and by the effects NOw come we to the maine point How Faith may be proued and knowne For the true triall of Faith we must consider both the causes and also the effects of Faith how it was wrought and how it worketh and compare these together Most doe send men onely to the effects of Faith by them to make triall of the truth of them but there is an hypocriticall Faith which bringeth forth many fruits so like true Faith and true Faith is oft so couered with the cloudes of temptations that if respect be had onely to the effects counterfeit Faith may be taken for true Faith and true Faith may be counted no Faith The birth therefore and the growth of Faith must be considered iointly together and one compared with another that they may both of them giue mutuall euidence one to another and so both of them giue a ioint and sure euidence to a mans soule and conscience that he is not deceiued §. 41. Of that illumination which causeth Faith VVE are first to begin with the birth of Faith of the meanes and order of working Faith I haue spoken before for the proofe of Faith in this respect we must apply the seuerall points before deliuered to our owne Faith examine whether it were accordingly wrought namely whether it were grounded on a true illumination of the minde in regard of mans misery and the remedy appointed by God and of a right disposition of the heart both in regard of true griefe for sinne and true desire after Christ For Illumination it is not sufficient that we haue a generall knowledge of the fore-named misery and remedy that such and such are all men by nature that this is the remedy afforded vnto them but we must haue an experimentall knowledge of our owne wofull estate as Saint Paul had when he set forth his own person as a patterne of a miserable man and in particular reckoned vp his owne particular greeuous sinnes this is it which will driue a man to Christ if at least we also vnderstand that the remedy is such an one as may bring redemption vnto our selues It is more cleare then needs be proued that what Faith soeuer ignorant men men that liue in neglect and contempt of Gods Word make shew of hath not so much as a shew of sound Faith but is palpably counterfeit therefore this first point may not be left out in the triall of Faith §. 42 That Griefe goeth before Faith FOr the disposition of the heart vnlesse first it haue beene touched with a sence of mans wretchednesse and grieued thereat it is to be feared that the pretence of Faith which is made is but a meere pretence for God healeth none but such as are first wounded The whole neede not a Physitian but they that are sicke Christ was annointed to preach the Gospell to the poore to heale the brokâ—â— hearted c. Obiect Many haue beleeued that neuer grieued for their misery as Lydia Rahab the theefe on the crosse and others of whom no griefe is recorded Answer Who can tell that these grieued not It followeth not that they had no griefe because none is recorded All particular actions and circumstances of actions are not recorded it is enough that the griefe of some as of the Iewes of the Iaylor of the woman that washed
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
is an expectation of such good things to come as God hath promised and Faith beleeued 1 In expectation especially consisteth the very nature of Hope If we hope c. We waite Dauid ioyneth hoping and waiting together as implying one and the same thing Waite vpon the Lord and hope in him 2 Good things are the proper obiect of Hope herein it differeth from Feare We feare things euill and hurtfull I looked that is hoped for good saith Iob The thing namely that euill thing which I feared is come vpon me Iob 3. 25 30. 26. 3 These good things are to come not past nor present which either are or haue beene seene Hope which is seene is no hope for how can a man hope for that which he seeth 4 They are also such as God hath promised For the ground of our Hope is the promise of God who is faithfull and true we may well waite for that which he hath promised whatsoeuer it be In this respect this true Hope is termed The Hope of the Gospel that is an Hope which waiteth for those things which in the Gospel are promised This was the ground of Simeons Hope These promises are of all needfull things in this world both Spirituall and Temporall of assistance vnder all crosses and of deliuerance from them and at length of eternall glory and happinesse in heauen which because it is furthest off and includeth in it an accomplishment of all other promises is the most proper obiect of Hope In which respect the Scripture doth thus entitle it Hope of Saluation Hope of eternall life Hope of glory c. 5 The things we hope for are also such as Faith beleeued For there is such a relation betwixt Faith and Hope as is betwixt a mother and a daughter Faith is the mother that bringeth forth Hope and Hope is a blessed daughter which nourisheth Faith Faith is the ground of things hoped for Till a thing be beleeued a man will neuer hope for it By Faith we waite that is Faith causeth vs to waite Againe except a man hope and waite for that which he beleeueth his Faith will soone decay §. 4. Of assurance and patience of Hope THus in generall we see what Hope is There are two especiall properties which the Scripture doth oft annexe to Hope 1 Assurance 2 Patience For Assurance expresly saith the Apostle Shew diligence to the full Assurance of Hope In regard of this property it is said Hope maketh not ashamed that is disappointeth not him that hopeth of the thing which he waiteth for so as he need not be ashamed of his Hope Fitly therefore is it termed An Anchor of the soule both sure and stedfast According to the quality and quantity of Faith is the quality and quantity of Hope What a man beleeueth that he hopeth for as he beleeueth so he hopeth for it but true Faith doth assuredly beleeue the truth of Gods promises therefore true Hope doth certainely expect them for there are the same props to vphold our Hope as are for our Faith to wit the goodnesse power truth and other like attributes of God Hope ariseth not from mans promises nor is nourished by mans merits Our aduersaries make vncertainty a property of Hope and ground it vpon coniectures and probabilities wherby they take away one main difference betwixt the hope of sound Christians and carnall Libertines and cleane ouerthrow the nature of sauing Hope for though by reason of the flesh the best may sometimes wauer in their Hope as well as in their Faith yet is not this wauering of the nature of Hope but the more Hope encreaseth the more is doubting dispelled For Patience that also is expresly attributed to Hope If we hope for that we see not we doe with patience waite for it How needfull it is that our Hope bee accompanied with patience we shall see hereafter §. 5. Of the agreement betwixt Faith and Hope HOpe agreeth with Faith in many things for example in these In the Author and worker of them both which is Gods holy Spirit as Faith is a fruit of the Spirit so we abound in Hope thorow the power of the holy Ghost In the common matter for both are sauing and sanctifying graces as We are saued by Faith so also by Hope and as By Faith the heart is purified so he that hath Hope purgeth himselfe In the Ground of them both of them are grounded on Gods promises as we haue heard In the fore-named properties Assurance and Patience The same Apostle that made mention of Assurance of Hope mentioneth also Assurance of Faith and as he that hopeth waiteth with patience so he which beleeueth maketh not haste In continuance which is onely til they haue brought vs to the possession of the inheritance promised in which respect Loue which continueth euen in Heauen is preferred both to Faith and Hope In many excellent effects as are a cleare and quiet conscience an vtter denyall of a mans selfe a casting of himselfe wholly on Gods grace a patient bearing of all crosses perseuerance vnto the end c. §. 6. Of the difference betwixt Faith and Hope THey differ in these things especially 1 In their order Faith is first for it bringeth forth Hope Faith is the ground of things hoped for 2 In the kind of Obiect Faith is also of things past and present hope onely of things to come Obiect Faith is also of things to come for we beleeue eternall life Answ Faith giueth a subsistence and present being to such things as are to come by it we beleeue those good things which are promised to be ours though the possession of them be to come 3 In their nature Faith beleeueth the very truth of Gods promises and sealeth that God is true Hope waiteth till God manifest and accomplish his truth Thus we see that Hope is a different and distinct grace frō Faith yea so as it may be of vse when faith faileth and it serueth to cherish and vphold Faith needfull it is therfore that vnto Faith it be added §. 7. Of the resemblance betwixt Hope and an Helmet FItly is Hope resembled to an Helmet which according to the notation of the Greeke word couereth the head all ouer so as vnder it may be comprised the Beuer and whatsoeuer couereth the face The vse of this Helmet is to keep and fence the head safe from Arrowes Darts Bullets Swords and other weapons whereby it might otherwise be sorely wounded and the man be killed downe-right He that hath his head and face well and safely couered will be bold and couragious without feare lifting vp his head and looking his enemy in the face and so boldly goe on forward not fearing Arrowes Darts or any such things that shall be shot
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
that doubt a Counseller to the vnlearned a Teacher And what is it not it is all things to all men Vse 1 O excellent Instrument How much bound vnto God are we for it What account ought we to make of it How expert ought we to be in it Whosoeuer carelesly neglecteth it or lightly esteemeth it is most vngratefull to God who in wisedome and goodnesse hath prouided it for him and most iniurious to himselfe in losing the vse and benefit of such a weapon §. 12. Of the wrong which Papists doe in detaining the Word Vse 2 VVHat enemies to the safety and saluation of people are Papists who like the Philistims 1 Sam. 13. 19. 22. depriue them of this weapon Herein they plainely declare themselues to be seruants of Antichrist and enemies of Christ They doe euen conspire with Satan himselfe and so also doe all they which openly or couertly speake against priuate reading and publike preaching of the Word who scoffe at that knowledge which lay men and woemen haue in Gods Word §. 13. Of neglecting Gods Word Vse 3 AS for those who themselues neglect or reiect or abuse Gods Word what enemies are they to their owne soules making way to their owne destruction too many so doe as 1 They who care not to reade it or heare it at all of all Books they least respect the Bible Many will haue Statute Bookes Chronicles yea Play-bookes and such like toyish Pamphlets but not a Bible in their House or hands yea which is very lamentable some Schollers which intend to be Diuines haue and reade store of Postils Legends and such like trash and yet are strangers to the holy Scriptures Some vse to carry other Books with them to Church euen then to draw away their mindes from hearing Gods Word when it is read and preached by others Some goe yet further and will not suffer their Wiues Children or other of their Houshold to reade the Word And some scoffe at such as carry the Scriptures with them to Church terming them in reproach Biblecarriers All these and all other like these haue no sword at all 2 They who haue Bibles and it may be fairely bound vp but why onely to lie in their house or to carry with them to Church they reade it if at all as seldome as may be their wordly affaires will afford them no time to reade the Scripture How many be there that neuer in their liues read thorow all the Scriptures if euer they read thorow any one Booke These haue a Sword but to hang by the wals 3 They who reade much but onely reade neuer search the Scriptures to find out the true sence and meaning of it much like vnto supersticious Papists who content themselues with mumbling ouer at set times a certaine number of prayers stinted by their bead not regarding what they pray These haue their Sword alwaies in the scabbard 4 They who as they reade so seeke for the true sence but to what end onely to vnderstand the truth of the History to reconcile seeming differences to maintaine discourse or it may be also to iustifie the truth of doctrine against gaine-sayers but not to be edified in Faith and to haue sinne mortified thereby These draw forth this sword onely to flourish with it 5 They who in searching out the sence of Scripture trust to their owne skill wit and vnderstanding neglect the ministery of the Word whereby this sword is as it were whetted and made sharpe and they taught well to vse it These foolish and ouer bold souldiers care not how vnskilfull themselues be or how blunt their weapon be 6 They who doe all they can to bee expert in Gods word but with a trayterous minde to fight against the truth contained therein as Heretikes yea and it may be to ouerthrow the authority of the word it selfe as many Atheists These fight with Christs weapon vnder Satans colours against Christ himselfe §. 14. Answer to Satans suggestion that the Scripture is not Gods word THe chiefest sleights which Satan hath to depriue vs of this weapon are these Sug. 1. There is no such word of God at all that Scripture which is called Gods word was not inspired of God but so said to be onely to make men to giue greater credence thereto Thus before Gods word was written Satan brought men to doubt of that reuelation of Gods will which it pleased God to giue to man as our first parents and the old world Now it is written he makes men thinke it is but as other writings of mans inuention herewith are not onely plaine Atheists but also many poore distressed wauering soules deceiued Answ For auoiding this we must first labour to haue our iudgements well informed by what arguments wee can of the diuine authoritie of the Scripture many arguments might bee alledged to this purpose but because learned men haue taken good pains herein published that which they haue collected concerning this point in print I will referre the Reader to such bookes for they are euery where almost to be had Among other arguments this may be one that not onely all sorts of men as well wicked and profane as godly and religious haue an inward feare and dread of the Scripture and beare a great reuerence thereunto but euen they who gainsay the diuine authority of Scripture haue in their consciences a secret sting which oft pricketh them and checketh them for it though they labour neuer so much to suppresse it 2 We must pray for the Spirit of reuelation or inspiration which may inwardly testifie vnto our Spirits and perswade them that God is the Author of the holy Scriptures For howsoeuer many arguments may be brought to euict a mans iudgement thereof so as in his iudgement he cannot gainsay it yet it is only the inward testimony of the Spirit which is able to perswade mans heart thereof and so make it willingly embrace and entertaine the Scripture as Gods word 3 We must giue no place to doubting about this point but hold it as a principle vndenyable In humane Arts the Professors thereof teach that there are some principles which without all contradiction and question must bee taken for graunted so as if any deny â—hem hee is to be answered with a Cudgel rather then â—n Argument for example if any deny that the fire is â—ot it were fitter to thrust his hand or foote into the 〈◊〉 while hee felt the heate of it then by reasons â—oue vnto him that it is hote If any humane Art haue â—ch vndenyable principles much more the Arte of â—rtes Diuinity And in Diuinity of all principles this is one which least of all ought to be brought in question because it is the very ground-worke of all Wherefore if any such suggestion be cast into our hearts by Satan let vs with an holy indignation as Christ did when hee was
tempted to worship the Diuell bid Satan auoyde §. 15. Answer to Satans Suggestion of the imperfection of Gods word 2 Sugg IT is but a leaden sword as a nose of waxe it may be turned euery way Heretiques Idolaters Schismatiques profane persons worldlings yea and the diuell himselfe turne it to their owne turnes Besides it is so blunt as it can neither cut off errors in iudgment nor roote out corruptions in life for notwithstanding the best application that may be made of Gods word heretiques remaine as peruerse in iudgement and wicked men as obstinate in life as if this sword had neuer been vsed against them In these hath Satan much preuailed with Papists Answ It is most false that Gods word is either so flexible or so blunt It is a most true right certaine infallible vndeniable word alwayes constant euer one and the same for euer so absolutely perfect as nothing can be added to it or may be taken from it Whosoeuer teacheth any otherwise then it teacheth is accursed Saint Peter termeth it A more sure word then that diuine voice which was heard from heauen at Christs tranfiguration which he doth not any whit to extenuate the authority of That but the more to commend This vnto the Church so as if a difference could be made this written Word of God should haue preheminence and so doth Christ also seeme to preferre it vnto the witnesse of Iohn the Baptist of his owne workes and of the Father himselfe §. 16. Of Heretiques falsifying the Word THat which Heretiques or other wicked men alleadge to iustifie any error in doctrine or corruption in life is onely the bare letter of the Word not the true sence thereof and so not the word of God but conceits of their owne braine for if all the Scriptures which they alleadge be well sifted and throughly examined we shall find them either mangled or mingled peruerted or misapplied First mangled by leauing out somthing of moment as in the text which Satan alleadgeth to Christ he left out this clause in all thy waves which had taken away all the force of his temptation for it was not Christs way to fling himselfe headlong from a pinacle there being other wayes and meanes whereby he might come downe so in the description of a naturall mans condition this word onely is left out in the vulgar Latin translation whereby they would auoid the text alleadged against their semi-Pelagian opinion of mans being onely halfe dead in sinne So also in Rom. 11. 6. this clause is left out But if it be of works then is it no more grace otherwise worke is no worke Which words are a most euident testimony against merit of works 2 Mingled by adding something which may make for them as the old Latin copies in Rom. 4. 2. added this word Legis of the Law and thence they inferre that all works are not excluded froÌ„ iustifying a maÌ„ And in al the Latin copies this word full in the Angels salutation to Mary is added whence they likewise gather an argument to deify the Virgin Mary 3 Peruerted and that two wayes First by taking that literally which is meant figuratiuely as that phrase of Christ in the institution of his last Supper This is my body 2 By taking that allegorically which was spoken properly as that speech of Peter to Christ Here are two Swords whereby they would proue that there belongeth to the Pope two Swords the spirituall Sword of a Pastor and the temporall Sword of a King 4 Misapplyed by turning the places which they alleadge to another thing then was intended by the Holy Ghost As in that speech of Christ to Peter Vpon this Rocke c. they apply that to Peter and to the Pope which Christ meant of himselfe Herein doe Separatists and Shismatiques much offend These Texts I will put enmity betweene thy seede and her seed Depart depart yee come out from thence c. Goe out from her my people with the like they alleadge to draw men from all the assemblies of Gods Saints whither any wicked men doe resort §. 17. Of the sharpenesse of Gods Word VVHereas hee suggesteth that the Word is a blunt Sword expresly he crosseth the testimony of the holy Apostle who saith that it is a very sharp and keâ—â—e Sword sharper then any two edged sword piercing eueÌ„ to the diuiding of the soule spirit c. That Hereticks other wicked men are no whit moued thereby it is because their hearts are hardned as Pharaohs was and their eies blinded as Balaams they are past feeling If euer they come to haue any life and light sence this Sword wil so pierce their soules as it wil vtterly confound them so as they shall not haue what to oppose In the meane while so sharpe is this Sword that I doubt not but it maketh a wound euen in the conscience of the hardest heart But what if at all it pierceth not such obstinate persons yet it defendeth vs from being hurt by their obstinacy so as this Sword is not altogether without vse §. 18. Answer to Satans Suggestion of the difficultie of Gods Word 3 Sugg THis Sword is so fast in the scabberd that it can hardly if at all be pulled out To speake plainly it is so hard and difficult that the true meaning cannot be found out Herein also are Papists besotted who alleadge to this purpose the words of Peter that among those points which Saint Paul deliuered in his Epistles some are hard to be vnderstood Answ If God deserue more credence then Satan this Suggestion is directly false God saith that his Word is a light vnto our feet and a lanthorne vnto our pathes that it giueth light to the eyes that it giueth to the simple sharpenesse of wit and to the child knowledge and discretion that if it be hid it is hid to them who are lost in whom the god of this world hath blinded their minds All these and such like Diuine testimonies argue a perspicuity in the Scripture so as all may and ought to haue free accesse vnto it but very few can diue into the depth of it for it cannot be denyed but that in sundry respects the Scriptures may be said to be hard §. 19. Of the respects wherein the Scripture is difficult FIrst in regard of the matter Many profound deep mysteries are contained in them which Dauid calleth wondrous things thus many things in Pauls Epistles are hard yet these profound mysteries are so plainely and distinctly laid downe in the Scripture that they who are not ouercurious presuming to vnderstand aboue that which is meet to vnderstand but will vnderstand according to sobriety may conceiue For example the Trinity of persons in the vnity of the Deity the hypostaticall Vnion of the
two natures of Christ in one person with the like are vnconceiueable mysteries yet so plainly opened in the Scripture as we may well discerne these things to be so though we cannot fully conceiue how they should be so Secondly in regard of the manner of writing many abstruse phrases are therein as diuers Hebraismes which it may be were familiar to the Iewes but are obscure to vs and sundry Metaphors allegories and other tropes and figures Yet these by diligent study of the Scriptures and carefull vse of the meanes beforenamed may also be found out Thirdly in regard of the persons who reade or heare the Scriptures Naturall men are not capable of the things of the Spirit of GOD they cannot know them and the God of this world doth blinde the eyes of wicked men yet He that is spirituall discerneth all things for God giueth vnto him the Spirit of reuelation whereby the eyes of his vnderstanding are opened Many despise the Scripture because of the plainnes of it what maruel then that God hide frō them the great and diuine mysteries of his Word how should he conceiue that which is hard who despiseth that which is easie Fourthly in regard of the manner of searching for if men cursorily and carelesly reade the Scripture no maruell if they vnderstand little or nothing for the promise of finding is made to those who seeke as for gold and search as for treasures §. 20. Of the reasons why the Scripture is in some respects difficult IN these and such like respects the Scriptures are indeed hard which the Lord hath so ordered for iust and weighty reasons as First to declare vnto man his naturall blindnesse and to suppresse all selfe-conceit By the mysteries of the Word the wisdome of man is found to be foolishnesse Secondly to keepe holy things from Hogs and Dogs and so to make a difference betwixt the children of the kingdome and the wicked Thirdly to maintaine the diuine ordinance of preaching and expounding the Scriptures Fourthly to raise vp in vs an appetite after the Word and an high esteeme of it and to keepe vs from loathing it Deepe and profound matters are much desired and respected easie things are soone loathed Wherefore the holy Spirit of God hath so tempered the holy Scripture as by the perspicuity of it we are kept from staruing and by the difficulty of it from loathing it Fiftly to stirre vs vp diligently to study and search the Scriptures and carefully to vse the meanes whereby we may finde out the hidden Treasure in it Sixtly to make vs to call vpon him who is the Author of the Scripture to giue vnto vs the Spirit of reuelation and not to reade or heare the Word without faithfull and earnest prayer §. 21. Of the perspicuity of the Scripture BVt to returne to the point Though the word in the forenamed respects and for the forenamed reasons be difficult and obscure yet is it for the most part so perspicuous as with great profit and to good edification it may bee read and heard of the simple and vnlearned And as for all the fundamentall points of Christian Religion necessary to saluation they are clearely and plainly set downe so as the humble and obedient heart may distinctly without wauering and gainsaying conceiue and beleeue them Thus not vnfitly is the Scripture compared in regard of the perspicuity of it to afoard ouer which a Lambe may wade and in regard of the difficulty of it to a Sea in which an Elephant may swimme §. 22. Answer to Satans suggestion of the danger of suffering all sorts to reade the Scriptures 4 Sugg IT is indeed a two-edged Sword but too sharpe and keene for children It is not fit that Lay-men Woemen and such as haue not skill in Tongues and Arts should reade it they oft pierce and wound their own soules consciences with this Sword as children hurt themselues with kniues With this also are the Papists exceedingly beguiled Answ As the Word is sharpe in it selfe so hath it an inward power to giue sharpnes of wit that vnto the simple and to the child knowledge and discretion so as by the word they may learn wel to vse the Word How can that be thought to be vnfit for laymen womē to vse which God hath expresiy cōmanded thē to vse except question be made of his wisdome As the forenamed girdle brest-plate shooes shield helmet were prescribed to all of all sorts so this sword and Christ without exception of any saith to all Search the Scriptures God expresly commandeth That the Law bee read to all euen men women children strangers Deut. 31. 11. 12. And great reason there is for it for as euery one eateth for himselfe so he liueth by his owne faith but the Word is the ground of faith By it therefore must they know what they belieue As for those wounds in conscience which many receiue by the Word they are good wounds whereby such corruption as festred in them being let out the conscience is more soundly healed vp the wounds which it maketh turne not to festring sores §. 23. Answere to Satans suggestion of the hurt of much knowledge 5. Suggest TOo much knowledge is not good it puffeth vp it maketh people contemne their brethren neglect Ministers loathe preaching But ignorance is mother of deuotion These things hath Satan taught not only Papists but also many other which pretend an hatred of Popery to obiect against the Word Answ Knowledge in it selfe is a very good thing a dutie expresly commanded Ioyne with vertue knowledge saith Saint Peter yea Saint Paul goeth further and implieth that it is our duty to bee filled with knowledge and to abound therein and on the other side the Prophet complaineth that Gods people are destroyed for lacke of knowledge It is not knowledge but the abuse thereof which puffeth vp and so much doth the Apostle imply Now if the abuse of a good thing should make vs auoid it what good thing should not bee auoided The cause that Ministers or any other are contemned is not knowledge but that corruption which is in man euen as by the venome in a Spider the sweete iuice of a flower is turned into poison But the truth is that nothing maketh the preaching of Gods word to be more highly accounted of then knowledge for 1 They who know something of the great mysteries of godlinesse if they know it aright find such good therby that earnestly they desire to know more 2. They desire also to haue their affections wrought vpon and that which they know to be oft brought vnto their mindes for which end also the preaching of the Word is ordained This moued S. Peter to write 3. They who know that to be true which is preached doe in that respect the better attend vnto it with greater assurance beleeue
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
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
Since their times we reade onely of one who by the Church hath been adiudged to haue committed that sinne which was Iulian called the Apostate §. 43. Of not praying for those who are apparantly reiected 3 FOr those of whom God hath giuen an expresse charge to the contrary and who are expresly and apparently reiected of God if any pray doe they not thwart and gaine-say the reuealed will of God we reade not that Samuel prayed for Saul after the Lord expresly forbade him Had Ieremiah prayed for the people after the Lord said to him Thou shalt not pray for this people neither lift vp cry or prayer for them neither intreat me for I will not heare thee he had transgressed §. 44. Of iudging the sinne against the Holy Ghost THough these two last restraints be expresly mentioned in the Scripture yet we must take heed how we iudge any either to haue committed that sin vnto death or to be reiected of God for the one there is need of an extraordinary spirit for the other of extraordinary reuelation from God Quest What if any shall professe themselues to bee such Answ That is no good ground for vs to iudge them to be such and to cease to pray for them For many weak ones in temptation will iudge themselues to haue sinned against the Holy Ghost and to be reiected of God and thereupon neither pray for themselues nor suffer others to pray for them These persons commonly haue in them great griefe of heart for that wretched estate wherein they conceiue themselues to be or if their heart be hardned they are greeued for that hardnesse they haue a longing desire to be out of that estate yea they haue a secret loue of God and zeale of his glory though they feele it not for they cannot endure to heare any blaspheme Gods holy Name and truth Now these are euident signes that they neuer fell into that vnpardonable sinne against the Holy Ghost The best aduice which is first to be giuen vnto such persons is to perswade them that they are more vnfit to iudge of their spirituall estate then a man deepely possessed with melancholly of his bodily health and that the iudgement of so weighty and intricate a matter as the sinne against the Holy Ghost is to be referred to the iudgement and censure of the Church and not of any one particular man except he had an extraordinary spirit But howsoeuer they like sencelesse patients seeke their owne ruine yet let vs like good physitions and faithfull friends be the more tender ouer them and afford them the best helpe we can both by wise counsell and feruent Prayer Thus much touching the negatiue who are not to be prayed for §. 45. Of the persons who are to be prayed for THe affirmatiue who are to be prayed for is very generall For except those before excepted all of all sorts are to be prayed for Indeed the Apostle in this Text nameth none but Saints yet simply he excludeth not all other but rather more forcibly vrgeth this duty for the Saints as if he had said whomsoeuer ye forget forget not any of the Saints let them especially aboue all be remembred In effect so much is here implyed as is expressed Gal. 6. 10. Let vs doe good vnto all men especially vnto them who are of the houshold of Faith If this place excluded all but Saints and implyed that none but they should be prayed for it would thwart and contradict many other places of Scripture which shall be declared when we proue that such as are not of the Church may be prayed for Wherefore because the two later sort who sinne against the Holy Ghost and who are reiected of God are not by ordinary spirits discerned I may for an ordinary direction say All men liuing on earth are to be praied for So much the Apostle himself expresly auoucheth For in direct termes he exhorteth that Praiers be made for almen All I say whether they be in the Church or out of it called or not called friends or foes publike or priuate persons rich or poore yong or old male or female bond or free of what estate or condition soeuer I will giue particular proofes of these particulars when I declare in what order they are to be prayed for In the meane while note these generall grounds and reasons 1 All are made after the same image of God that we are all are of the same mould all our owne flesh all our neighbours and therefore as other duties of loue so this which is the most common and generall duty of all is to be performed for all 2 Besides for ought we know all may belong to the election of God and so haue a right to the priuiledges of Gods elect Obiect Sure it is that euery one is not elected there alwayes haue been stil are and euer shal be a mixture of reprobats with the elect for this world is Gods field wherin are tares as wel as wheat a sea wherein are bad things as wel as good Yea sure it is that the greater sort are reprobates for few are chosen narrow is the way that leadeth to life and few there bee that finde it but broad is the way that leadeth to destruction and many there be which goe in thereat Answ Though this be most true yet can wee not say of any particular man that he belongeth not to Gods election If he be not now called he may hereafter Though he be now a wolfe he may become a lambe as Paul did Wherefore to resolue this point distinctly al men ioyntly together may not be prayed for because all belong not to Gods election Yet all men seuerally except before excepted may and must be prayed for So as there is not any one excepted There is not any Countrey any sort or condition of people any one man of whom we can say he is not to be prayed for Obiect The Pope of Rome is Antichrist and Antichrist is branded to bee that man of sinne which is a sonne of perdition Answ Wee may not conceiue any particular man to be Antichrist but rather that seate and State where the Pope sitteth or that Hierarchy the head whereof the Pope is or the succession of Popes one after another The ground of prayer is the iudgement of charity and not of certenty Now charity hopeth all things It hopeth that they which are out of Christs fold may in time bee called into it that very persecutors of the Gospell may proue professors of the same I doubt not but vpon this ground and in the forenamed respect that clause in our publike Leiturgy That it may please thee to haue mercy on all men is vsed §. 46. Of the order of praying for others FOr the order of praying for others prayer being one of the most proper and principall effects of loue followeth the order of
His Propheticall Office to instruct and direct his Church in the way of Saluation In the name of this Our Lord Iesus Crhist must all the calues of our lippes all our praises be offered vp vnto God Let vs by him saith the Apostle speaking of Christ Iesus offer the sacrifice of praise This point was before handled in the generall doctrine of Prayer §. 63. Of the matter of Thanksgiuing 4 THe matter of thanksgiuing is very ample large limitted with no restraint but extended to al things So that whatsoeuer the Lord doth affordeth matter of praise to the Saints Oft is this generall particle all vsed in this point In all things giue thankes saith the Apostle in another place Forget not all his benefits saith Dauid Wee know that all things worke together for good to them that loue God If all things worke to our good is it not iust and meete that thankes should be giuen for all things That wee may somewhat more distinctly discerne the matter of thanksgiuing I will set downe in order some particular branches of this generall point The matter of Thankesgiuing may sundry wayes be distinguished 1 In regard of the nature or kinde of benefits They are Good things bestowed Euill things remoued 2 In regard of the quality of them They are Spirituall Temporall 3 In regard of the manner of bestowing them They are already giuen promised to be giuen 4 In regard of the persons vpon whom they are bestowed which are Our selues Others Vnder these generall heads there are many particular branches which I will in order declare §. 64. Of the spirituall blessings for which thankes is to be giuen SPirituall blessings are Bestowed here on Earth Reserued in Heauen In the ranke of the former kinde of spirituall blessings these particulars following must be accounted 1 The ground of them which is Election Together with which we are to reckon the cause thereof Gods free grace and rich mercy and also the fruit thereof certenty of saluation 2 The meritorious cause of them namely our Redemption vnder which wee must comprise the price of our redemption Christs blood and the speciall fruits thereof as Reconciliation Adoption Remission of sinnes imputation of righteousnesse c. 3 The meanes of applying the benefits of our election and redemption namely the effectuall operation of Gods Spirit vnder this head are comprised effectuall vocation regeneration sanctification and all those particular sanctifying graces which we find feele to be wrought in vs as Knowledge Faith Hope Loue Repentance Patience new Obedience c. together with the blessed fruits of them as peace of conscience ioy in the spirit holy security with the like Finally the meanes which the Spirit vseth to worke and encrease all these graces are to be remembred which are the Ministery of the Word Administration of the Sacraments and other holy Ordinances of God together with liberty of the Sabbaths of good and faithfull Ministers of publike Assemblies with the like Those eternall blessings which are in Heauen reserued for vs are such as Eye hath not seene nor eare heard nor haue entred into the heart of man We cannot in particular reckon them vp yet in the generall we must haue our hearts filled with an holy admiration of them and our mouthes with praise for them §. 65. Of the temporall blessings for which thankes is to be giuen TEmporall blessings for which thankes is to be giuen are such as concerne 1 Mankinde in generall as creation and preseruation of Man Gods prouidence ouer him and all the fruits and benefits of these 2 The whole Church thorowout the World the increase peace and prosperity of it particularly the Churches in that Land where we liue 3 Common-wealths and in particular that Common-wealth whereof we our selues are members and therein in good Magistrates good Lawes peace plenty c. 4 Families especially our owne and therein good Gouernours good seruants good parents good children a competency of goods to maintaine the state of it If God giue not onely sufficiency but also abundance more thankes is to be giuen 5 Our own persons in regard of them souÌ„dnes of mind health of body ability to performe the work of our calling Gods blessing on our labour and calling with the like §. 66. Ofgiuing thanks for remouing euils EVils remoued for which thankes is to bee giuen are Publike Priuate both these Spirituall Temporall Temporall publike euils arise from the enemies of the Church Common-wealth Thanks therfore is to be giuen when those enemies are either ouerthrown or conuerted or when their conspiracies are discouered we preserued from their mischieuous practises whether by warres inuasions treasons rebellions or priuie and secret plots with the like To this head may be referred deliuerance from plagues famines fires inundations c. Spirituall publike euils are common publike sinnes maintained by law or common practise Publike sinnes which vse to be in diuerse countries maintained by law are Idolatry Superstition Heresies Vsury Play-houses Brothel-houses c. Publike sinnes maintained in many places by common practise are Swearing Proâ—hanenesse Drunkennesse Vnclâ—anenesse Pride and brauery in apparrell c. When and where it pleaseth the Lord to afford aâ—ny meanes of reforming and restraining these publike sins then and there is matter of thanksgiuing afforded Spirituall priuate euils are either such particular sinnes wherunto our selues are most giuen or the causes of such sins as the temptations of Satan or euil lusts the vaine allurements of others or else a spirituall punishment of them as trouble of minde hardnes of heart a tormenting conscience a seared and sencelesse conscience c. They who are deliuered out of any of these snares must bee thankfull for that deliuerance Priuate temporll euils are such outward iudgements as God in anger inflicteth on men as punishments also of sinne such are penurie ignominie paine griefe sicknesse losse of goods losse of friends and other like crosses The remouing of these is matter of thanksgiuing §. 67. Of giuing thanks for crosses YEt are not outward temporall iudgements whether publike or priuate alwaies to be simply accounted euils but many times to bee reckoned and accounted in the number of Gods blessings For God oft inflicteth them on his children and that in loue for their good They are indeede grieuous and irksome to the flesh but many times profitable to the soule an heauie burthen they are but they bring forth a good precious fruit wherefore in regard of them we must wholy refer our selues to Gods will as Christ did in his bitter agonie If God bee pleased to preserue vs from them or being fallen vpon vs to remoue them we are to account this preseruation and deliuerance a blessing and fauor of the Lord and to be thankfull vnto God for it But otherwise if it please the Lord to lay any crosse vpon vs or when it lieth on
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