good seed of Gods word being cast into them taketh deepe rooting bringeth forth the blessed fruit of Faith The Apostle saith that his preaching was in demonstration of the spirit that their Faith might be in the power of God It is noted that the Lord namely by his Spirit opened the heart of Lydia that she attended vnto the things which Paule spake In respect hereof the Apostle termeth the preaching of the Gospel a ministration of the spirit yea he vseth this phrase the spirit of Faith because Faith is wrought inwardly by the Spirit §. 20. Of the Lawes worke towards Faith THe order which God vseth is this First hee worketh on the vnderstanding and then on the will The vnderstanding he inlighteneth by his Word as in all fundamentall necessary points of Christian Religion so in two especially First in the misery of a naturall man Secondly in the remedy thereof That the Law discouereth This the Gospell reuealeth Touching mans misery Gods Spirit by the Law informeth a mans iudgement both of his wretchednesse thorow sinne and of his cursednesse thorow the punishment of sinne The Law discouereth such an infinite multitude of sinnes as otherwise man could not possibly find out It discouereth not onely notorious sinnes of commission but many other transgressions which naturall men count no sinnes many sinnes of omission many sinnes of thought and heart yea the very seed of all sinne the contagion and corruption of our nature Saint Paule expresly saith I knew not sinne but by the Law for I had not knowne lust except the Law had said thou shalt not lust The Law also maketh knowne the hainousnesse and greeuousnesse of sinne how it is out of measure yea infinitely sinfull because it is committed against an infinite Maiesty and that also against his expresse will reuealed in the Law so as sinne being directly contrary to the pure holy and blessed will of God cannot but make vs more odious and abhominable before God then any venimous Toade Adder or any other poysonous creature is in our sight Further the Law manifesteth the punishment of sin which is Gods infinite wrath for the least breach of any one branch of the commandements for it saith Cursed be he that confirmeth not all the words of the Law Now the fruits of Gods wrath are all plagues and iudgements in this world both outward in our estates and on our bodies and inward in our conscience and soule in the and death which is exceeding terrible to a naturall man and after all the torment of hell fire which is intollerable and euerlasting neither doth it reueale vnto vs any remedy of helpe but rather sheweth that we are vtterly vnable to helpe our selues and that no creature in heauen or earth is able to afford vs helpe or succour but vile wofull wretches as we are so shall we continually remaine Thus the Law sheweth vs to be such creatures as it had been better for vs neuer to haue beene borne or if borne then to haue bene any other then such as we are wretched cursed men §. 21. Of the Gospels worke in Faith BVt yet by the preaching of the Gospel the Spirit further enlighteneth our vnderstanding in a remedie which God in the riches of his mercy hath afforded vnto vs and in the benefit thereof For the Gospel reuealeth Christ Iesus who being the true eternall Sonne of God euen euery God and so able to beare the infinite wrath of his Father and procure his fauour tooke vpon him into the vnity of his person mans nature wherein he subiected himselfe to the Law and both fulfilled the righteousnesse and also vnderwent the curse thereof This is the remedy The benefit hereof is that God is reconciled to the world his wrath being pacified his fauour procured that remission of sinnes and deliuerance from the punishment thereof both in this world and in the world to come are obtained that all needfull blessings for this temporall life all needfull graces for a spirituall life and eternal life and happinesse in the world to come are purchased Without knowledge of these points concerning the forenamed misery and remedy it is impossible for any man to haue Faith and yet may men haue and many haue this knowledge who neuer attaine vnto Faith so as this is not sufficient Wherefore the Spirit proceedeth further to worke vpon the will of man §. 22. Of Griefe going before faith TWo especiall workes are wrought vpon the will one in regard of mans misery the other in regard of the remedy The first is to be pricked in heart grieued in soule wounded in conscience and brought in regard of any hope in our selues or any other creature euen to dispaire yea and to tremble againe within and without in soule and body for our sinnes and the punishment due to them Thus were the Iewes pricked in their hearts and the Iaylor so terrified with Gods iudgements that hee trembled againe and thereby their hearts were prepared vnto Faith For the measure of griefe it is not alike in all in some it is greater in some smaller yet in all there must be as a sight of sin and of the misery thereof so a particular sence of that wretchednesse wherein we lie by reason of it an vtter despaire in our selues true griefe of soule and compunction of heart for it §. 23. Of Desire going before Faith THe second worke is to desire aboue all things in the World one drop of the infinite mercy of God and to be willing to giue all that a man hath for Christ accounting him more worth then all things beside in heauen and earth as the Merchant in the Gospell esteemed the pearle which he found This earnest desire is in Scripture set forth by hungering thirsting panting longing c. All which imply a very vehement and vnsatiable desire so as they which haue this desire wrought in them will giue no rest to their soules till they haue some sweet feeling of Gods loue to them in Christ and some assurance that Christ is theirs whereupon God who hath offered to satisfie the hungry and thirsty and to satisfie the desire of such as pant and long after him by his Spirit worketh in such as are so prepared such an inward assent of minde and credence vnto the promises of the Gospell that particularly they apply them vnto themselues and gladly accept the free offer of God and so receiue Christ with all his benefits This is that onely ordinary meanes and the order thereof which God for his part hath set downe to worke faith in man §. 24. Of mans endeauour to get Faith THe meanes required on mans part are next to be declared Here I will shew what man must doe that he may beleeue and what motiues there be to stirre him vp to beleeue Two things are to be done of man one that to his vttermost power he vse and well
Christs feete with her teares and of others is recorded But the griefe of the theefe is implied both by reprouing his fellow and also by acknowledging his owne guiltinesse Rahab saith That their hearts melted Obiect That which is said of Rahab is said of others also who beleeued not Answ Though the same affection be iointly attributed to all yet it was very different in the kinde manner and end thereof The heart of others melted for feare of a temporall destruction it was a worldly sorrow but hers a godly sorrow because shee was an aliant from the common wealth of Israel and out of the Church of God and therefore so earnestly desired to be one of them Lydia might bee prepared before shee heard Paul for shee accompanied them which went out to pray and shee worshipped God or else her heart might bee then touched when shee heard Paul preach The like may be said of those which heard Peter when hee preached to Cornelius and of others Certaine it is that a man must both see and feele his wretchednesse and bee wounded in soule for it before Faith can be wrought in him Yet I denie not but there may bee great difference in the manner measure of greeuing Some draw water and poure it out before the Lord Their heart poureth out abundance of teares Other tremble and quake againe with horror Other long continue in their griefe Other are so deepely wounded within that they cannot expresse it by outward tears but are euen astonished as with a wound that bleedeth inwardly Other see in what a wretched and cursed estate they lie and are greeued and euen confounded that they can greeue no more yet it pleaseth God after hee hath shewed to some their woefull estate thorow sinne and touched their heart therewith bringing them thereby to loath their owne naturall estate to despaire in themselues and to condemne themselues vtterly renouncing all confidence in themselues presently to stirre vp their hearts to desire and embrace the sweete promises and consolations of the Gospell Faith therefore is not to be iudged by the measure but by the truth of griefe which may be knowne by the causes and fruits thereof §. 43. How Griefe which worketh Faith is wrought FOr the causes true griefe which worketh Faith ariseth 1 From the word of God whereby sinne and Gods wrath for the same is discouered Obiect The Iaylor was humbled with an extraordinary iudgement Answer No doubt but he had heard the word of God before for Paul had beene sometime in that City so as that iudgement was but as an hammer to driue into his heart the nailes of Gods word for it is the proper vse of Gods iudgements to beate downe the hard and stoute heart of man and so to make him sensibly apprehend Gods wrath denounced in his Word against sinners So was Manasseh brought to apply the threatnings of Gods word to himselfe by a great iudgement 2 From despaire of all helpe in our selues or any other creature This made the Iewes and Iaylor say What shall we doe So long as man retaineth any conceit of helpe in himselfe all his misery and griefe for it will neuer bring him to Christ 3. From our wretchednesse and vildnesse by reason of sinne whereby God is offended and his wrath prouoked as well as from our cursednesse by reason of the punishment and fearefull issue of sinne Thus was the prodigall childe grieued because he had sinned against his Father §. 44. Of the effects which that Griefe that causeth Faith bringeth forth GRiefe thus wrought bringeth forth these and such like effects 1 Shame for the euill which hath beene done 2 A true and thorow resolution to enter into a new course Surely they which came to Iohn and said What shall we doe were thus minded 3 A renewing of griefe so oft as occasion is offered True spirituall griefe which worketh Faith is neuer cleane dried vp because sinne the cause of it is neuer cleane taken away Thus the griefe which breedeth Faith continueth after Faith is wrought though not in the same manner and measure for before Faith it cannot be mixed with any true ioy and sound comfort as it may be after Faith is wrought Many who haue no better then a temporary Faith are at first much grieued and wounded in conscience but after they receiue some comfort by the promises of the Gospell are so iocund and ioyfull that they grow secure againe and neuer after let griefe seize vpon them no though they fall into such grieuous sinnes as might iustly renew their griefe they put off all with this That once they grieued Dauid Paul and many other faithfull Saints of God were otherwise affected as is euident by those many grieuous groanes sighes and exclamations which are recorded of them §. 45. Of that Desire which causeth Faith THe second thing to be examined in the disposition of a mans heart for the proofe of Faith is the Desire of it after Christ greefe at our misery without desire of the remedy is so farre from being Faith that it causeth desperation That true desire which worketh Faith may be knowne 1. By the Cause 2. By the Order 3. By the Quality 4. By the Fruits 5. By the Continuance of it 1 It is the Gospell and nothing but it that can worke in mans heart a true desire after Christ because by it alone is Christ reuealed and offered 2 It followeth vpon the fore-named griefe for sinne and despaire of succour in our selues or others The Apostle vseth this as a motiue to stirre vp men to beleeue in Christ that there is not saluation in any other 3 It is both an hearty and true desire and also a vehement and earnest desire For the first of these it is not onely an outward desire of the tongue but an inward desire of the soule My soule panteth my soule their steth for God saith Dauid This inward hearty desire is best knowne to a mans owne selfe for what man knoweth the things of a man saue the spirit of a man which is in him For the second it is a greater desire then the desire of any other thing can be No man so desireth any earthlie thing as the poore sinner desireth Christ if it be a true desire therefore the Scripture vseth such metaphors to set it forth as imply greatest ardency as hungring thirsting c. wherof wee haue heard before Balaams slight wish could be no cause or signe of Faith 4. It maketh a man carefull and conscionable in vsing the meanes which God hath appointed to breede faith yea and earnest in calling vpon God to blesse those meanes and to be merciful vnto him as the poore Publican did 5 It still raiseth vp and preserueth an appetite after Christ euen after we haue tasted him
is impossible that God should lie wee might haue strong confidence Secondly they doe as it were visibly set before our eyes the sacrifice of Christ which is the ground-worke of our Faith so as in and by them Iesus Christ is euen crucified among vs. The Apostle noteth that Abram after he beleeued receiued the signe of circumcision withal rendreth the reason because it was a seale of the righteousnesse of the Faith which he had therefore it serued to the confirmation and preseruation of his Faith To this end Philip baptized the Eunuch after he beleeued Vse God in wisedome hauing ordained these meanes to cherish our Faith we ought to bee conscionable in a frequent vse of them otherwise shall we shew our selues rebellious against GOD and iniurious to our owne soules §. 67. Of prayer for increase of Faith 2 PRayer is that meanes which God hath appointed to obtaine all grace all strength of grace yea and a blessing vpon all his ordinances as I will after shew so that it must needs in that respect be a notable preseruatiue of Faith Besides by prayer wee make our selues after an holy manner familiar with God and so haue more and more euidence of Gods loue and fauour to vs whereby our Faith must needs be much strengthened When Satan desired to winnow the Apostles what meanes did Christ vse to preserue Peters Faith I haue prayed saith he to Peter for thee that thy Faith faile not Thereby Christ also teacheth vs what we must do to preserue our Faith After that once Faith is bred in vs in Faith we may pray that it faile not but we cannot so pray to get Faith A man that heareth the sweet promises of the Gospel and withall heareth that Faith is that meanes whereby the benefit of them is receiued may earnestly wish for Faith and desire God to giue it him but in Faith which yet he hath not he cannot pray for Faith as after he hath it he may for the preseruation of it therefore faithfull prayer is a proper meanes to cherish keepe strengthen and increase Faith §. 68. Of well vsing Faith THe last point obserued out of this exhortation is How Faith may be well vsed The Apostle doth not simply say Take Faith but addeth this resemblance shield saying Take the shield of faith teaching vs thereby that we must vse Faith as souldiers vse their shield I shewed before how souldiers vse to hold out their shields against all the assaults and weapons of their enemies to keepe themselues safe they vse to lie vnder their shields and so couer and defend their bodies thus must we shelter our soules by Faith holding it out against all spirituall assaults and as I may so speake lie euen vnder it This in general is done by resting on Gods promises which are the ground-worke and rocke of our Faith For by true Faith we doe not onely giue credence to the truth of Gods promises but also trust to them and build vpon them assuring our selues that they shall be effected to our good and so remaine secure whatsoeuer fall out This vse is to be made of Faith both in prosperity and in aduersitie §. 69. Of the vse of Faith in prosperity IN prosperity Faith hath a double vse 1 It maketh vs acknowledge that it is the Lord which hath so disposed our estate as Salomon did saying The Lord hath made good his word c. For Faith hauing an eye to the promises of God and exercising it selfe about them when any good thing falleth out it attributeth and applyeth it to such and such a promise and so acknowledgeth it to be brought to passe by the word and prouidence of God 2 Faith maketh vs rest vpon God for the time to come that all shall goe well with vs as Dauid did For it maketh a man thus to reason God hath made many faithfull promises neuer to faile or forsake them that trust in him He hath hitherto made good his word to me He still remaineth the same God true and faithfull I will therefore trouble my selfe with vndue feares I feare no euill but beleeue that it shall euer go well with me Hereupon also faithfull parents exhort their children to trust in God yea quietly they commend their owne soules into Gods hands and commend their children to Gods prouidence and that vpon this ground exhorting them also to depend on God as Dauid did 1 Chr 22. 11. and 28. 9. For faith hath eyes whereby it doth after a maner see that to be true which yet it seeth not §. 70. Of the vse of Faith in aduersity IN aduersity it hath also a double vse 1 It vpholdeth vs in the present distresse when else we know not what doe instance Dauid 1 Sam. 30. 6. and Iehosaphat 2 Chr. 20. 12. 2 It moueth vs patiently to waite for deliuerance for God hauing promised to giue a good issue Faith resteth vpon it euen as if it were now accomplished Thus in generall we see how Faith hath his vse alwaies in all estates §. 71. Of oft calling to minde Gods promises I Will furthermore particularly shew how we come to shelter our soules vnder Faith For this two especiall things are requisite 1 A faithfull remembrance of Gods promises 2 A wise and right application of them For the first Dauid h hid Gods promises in his heart thus it came to passe that those promises vpheld him in his trouble and he receiued admirable comfort by them Assuredly if the beleeuer doe call to mind Gods promise of succour and redresse in his distresse it will quiet him for the time and make him rest in hope till he enioy the accomplishment of that promise While a beleeuer well remembreth and duely considereth what great and excellent promises are made how mighty faithful and mercifull he is that made them hee thinketh that the world may be as soone ouerthrowne as his Faith But the letting of Gods promises slip out of his memory is that which maketh him faint The Apostle hauing secretly intimated vnto the Hebrewes their fainting declareth the cause thereof by telling them they forgat the consolation for that which is not remembred is as not knowne Now Gods promises being the ground and very life of Faith what vse of Faith can there be if Gods promises be vnknowne or which for the time is all one not remembred As a lamp wil soon be out if oyle be not continually supplyed so Faith if it be not nourished with continuall meditation of Gods promises will soone faile Vse By way of exhortation let vs be stirred vp to search Gods word where his promises are treasured vp and note what promises are there made for our comfort and encouragement yea let vs vse the helpe of others especially of those to whom God hath giuen the tongue of the learned yea among and aboue all others of them whom God hath
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
m 1 Iohn 5. 10. Faith the first grace Fides est prima quae subiugat animam Deo Aug. de agon Chr. cap. 12. Faith a Mother grace g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Act. 15. 9. Loue a fruit of Faith h 1 Ioh. 4. 19. i Gal. 5. 6. Fides est vitis virtus palmes siquidem nec palmes absque vite nec virtus sine fide aliquid est Berâ— sup Cant. serm 30. n Ioh. 3. 34. o Col. 1. 19. p Ioh. 4 11. Faith profitable q Ephes 3. 17. r Rom. 1. 17. Å¿ 3 25. t 28. u Act. 15. 9. * Ephes 2. 8. Faith comfortable x Rom. 5. 1. y Phil. 4â—7 z Iob 13. 15. a 1 Sam 30. 6. b 2 Chr. 20. 12 a Rom. 10. 8. b Gal. 3. 2. c 1 Tim. 1. 19. Obiect Answer The doctrine of Faith no hinderance to good workes d 2 Cor. 4 3. Opera sunt exfide non ex operibus fides Aug. de gr lib. â—rb cap. 7. c Rom. 13. 3. Heb. 11. 6. Quid fides coÌ„feret emolumeti si vita sincera non fuerit puraâ— Chrys aduer vit mon. lib. 1. what faith is a Cic. offic lib. 1 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Mat. 17. 22. Miraculous faith e Ioh. 11. 10. 51 f Mat. 7. 22. g 1 Cor. 12. 9 10. h Mat. 7. 22. Historicall faith i Iam. 2. 19. Temporary faith k Acts 8. 13. l Ioh. 5. 35. m Lu. 8. 13. n Pro. 11. 7. Hypocriticall Faith Two kinds of hypocrisie o Mat. 23. 14 25. p Acts 26. 9. Phil. 3. 6. q 1 Tim. 1. 5. 2 Tim. 1 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustifying faith a Tit. 1. 1. b Eph. 2. 8. c Rom. 3. 28. d Acts 15. 9. Definitio There are many definitions of true faith giuen by learned and godly men which though they differ in some words and phrases yet if they be well examined they will bee found to agree all in substance some may bee more copious some more succinct yet in effect all the same The Scripture it selfe which was all giuen by inspiration of God doth oft vaâ—â—e the phrase in setting downe this true faith whereof we now speake as to beleeue God Rom. 4. 3. Credere Deo To beleeue in God Iob. 14. 1. credere in Deuâ— or in the Lord Iesus Acts. 16. 31. To beleeue in the name of God Ioh. 1. 12. To beleeue the Gospell c. Mar. 1. 15. Neither is there any more cause why men should stumble and bee offended with the diuers phrases and words wherewith faith is defined by seuerall men then with the diuers manner of setting downe the same Histories of Christ by the seuerall Euangelists e Genus f Fâ—â—mâ— Genus remotum Many leaue out this common genus a beleefe of the Gospell and in steed of it pu in genus remotius viz. a worke of Gods Spirit But they who leaue out either of these suppose them to be necessarily vnderstood Other in the forme expresse Christ alone and not his benefits yet they vnderstand Christ with all his benefites Some make this the forme of faith To be perswaded that Christ is his some this To apprehend or lay hold on Christ some this To apply Christ vnto himselfe These and other like phrases doe in effect imply no other thing then to receiue Christ which word I haue the rather vsed because it is the very word and phrase of the holy Ghost Ioh. 1. 12. Heb. 11. 17. and as proper pertinent and perspicuous as any of the rest for there is a receiuing on the soules part as well as on the bodies Genus proximum * Treat 2. Part 5. §. 4. m Ioh. 3. 16. Thus in all this variety we see there is no contrariety at all no discrepancy in substance of matter but onely in circumstance of phrase Againe where some define faith to be a resting on God the difference betwixt them and other is onely in order for they make a perswasion of Gods mercy in Christ to follow vpon a mans resting on God these make resting on God which is confidence to follow vpon the fore-named perswasion this difference therefore implieth no contradiction or contrariety in matter This I thought good to note both to preuent the cauils of aduersaries and also remoue a stumbling blocke from the weake Certum propriumque fidei fuâ— damentum Christus est Aug. Enchir. cap. 5. 1 Cor. 1. 30. Ioh. 6. 53 54. Mat. 26. 26 27 Ephe. 5. 32. 2 Cor. 11. 2. In Faith there is an assent of mind a Ioh. 3. 16. b Iam. 1. 6. c Eph. 1. 13. 2 A consent of will d Cant 2. 16. e Rom. 11. 24. f 1 Cor. 12. 12. g Eph. 3. 17. III. Point Faith fitly compared to a shield h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vse of a Shield Application of the metaphor * §. 68. c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IIII. Point How Faith is gotten God the Author of Faith a Iam. 1. 17. b Ephe. 2. 8. c Ioh. 6. 29. d ad extra e Ioh. 6. 44. f Heb. 12. 2. g Gal. 5. 22. h Phil. 2. 13. i Mat. 11. 26. k Ephes 1. 6. m Ioh. 3. 16. 20. 31. n 1 Pet. 1. 9. o 1 Cor. 4. 7. p Rom. 11. 33. The meanes of getting Faith * §. 65 66. Gods word the outward meanes Accenditur fidei lampas igne diuini verbi Chrys in Mat. 25. Å¿ Gal. 3 24. t Rom. 10. 8. u Eph. 1. 13. Preaching the Word is the most proper meanes of working faith a Rom. 10. 14. b 1 Cor. 1. 21 c Gal. 3. 2. d 2 Cor. 5. 16 20. Gods Spirit the inward cause e 1 Cor. 2. 4 5 f Act. 16 14. g 2 Cor. 3. 8. h 4. 13. The order of working faith 1 The vnderstanding enlightened Mans misery made knowne by the Law Perlegem fit cognitio pecâ—ati expraeuâ—ricatione legis abundantia peccati Aug. epist 9 5. i Rom. 7. 7. k Deut. 27. 26. The remedy reuealed by the Gospel 2 Mans will wrought vpoÌ„ Griefe for sin a Acts 2. 37. b 16. 29. Desire of mercie b Mat. 13. 46. c Luk. 1. 53. d Isa 55. 1. What man must doe to beleeue k Iob 39. 3. Act. 7. 1. Motiues to beleeue 1 It is God that made the promise of the Gospel b Ioh. 3. 16. 2. God is able to performe his word Nemo de Deo optimè existimat qui non euÌ„ omnipotentem atque ex nulla parte communicabilem credit Aug. de lib. arb l. 1 e Maâ— 3. 9. f Eze. 36. 26. g Rom. 4 Heb. 11. h Gen. 18. 14. i Luke 1. 37. k Ier. 32. 27. l Mar. 10. 27. m 2 Kin. 7. 2. n Psal 78. 19. 20. o Num. 11. 12. 22. 3 God is true and will perform his promises p Psal 31. 5. q Iam. 1. 17. r Tiâ—us 1. 2. Å¿ Heb. 6. 18. t 1 Thes 5. 24. a Ephe. 1. 13. b Reu.
not praying for those who are apparantly reiected 382 44 Of iudging the sinne against the Holy Ghost 382 45 Of the persons who are to be prayed for 383 46 Of the order of praying for others 385 47 Of praying for Saints 386 48 Of praying for Magistrates 387 49 Of praying for friends 387 50 Of praying for strangers 388 51 Of praying for enemies 389 52 Of mens failing in prayer for others 389 53 Of the things which we are to pray for in the behalfe of others 392 54 That Gods will not knowne is no sufficient cause to hinder prayer for others 393 55 Of imprecations against ones selfe 394 56 Of the persons against whom imprecations may be made 396 57 Of the vnlawfulnesse of vsuall imprecations 397 58 Of the Popes manner of cursing 398 59 Of Thanksgiuing 399 60 Of the person to whom all thankes is due 400 61 Of the difference of thankes giuen to God and men 400 62 Of the Mediator in whose name thankes is to be giuen 401 63 Of the matter of Thankesgiuing 402 64 Of the spirituall blessings for which thankes is to be giuen 403 65 Of the temporall blessings for which thankes is to be giuen 404 66 Of giuing thankes for remouing euils 405 67 Of giuing thankes for crosses 406 68 Of the proofes of Scripture applied to particular occasions of thanksgiuing 407 69 Of the abundant matter of thankesgiuing 409 70 Of their blindnesse who can see no matter of thankesgiuing 415 71 Of mens failing in the extent of thankesgiuing 416 72 Of the time of giuing thankes 418 73 Directions for thankesgiuing 418 74 Of mentall prayer 421 75 Of vocall prayer 422 76 Of sudden prayer 423 77 Of composed prayer 424 78 Of preparation before prayer 424 79 Of conceiued prayer 426 80 Of prescribed prayer 427 81 Direction to conceiue a prayer 429 82 Of publike prayer and of the Ministers function therein 429 83 Of the peoples consent in publike prayer 431 84 Of the place of publike prayer 431 85 Of vnanimitie in publike prayer 433 86 Of vttering publike prayer with an audible voice 433 87 Of praying in a knowne tongue 434 88 Of the aberrations contrary to praying with vnderstanding 434 90 Of vniformitie in publike prayer 435 91 Of motiues to publike prayer 436 92 Of priuate prayer 437 93 Of prayer in a family 437 94 Of secret prayer 438 95 Of extraordinary prayer 440 96 Of the signes of extraordinary ardencie 441 97 Of teares in prayer 442 98 Of extraordinary continuance in praier 443 99 Of the occasions of extraordinarie prayer 445 100 Of the sundry kinds of Fasts 446 101 Of the difference betwixt a religious Fast and other Fasts 448 102 Of forbearing to eate and drinke in the time of a Fast 449 103 Of forbearing other things beside food in a Fast 451 104 Of the occasions of a Fast 454 105 Of set times of Past 455 106 Of the continuance of a Fast 456 107 Of Supplication the most principall end of a religious Fast 459 108 Of examination another end of Fasting 460 109 Of Humiliation a third end of Fasting 461 110 Of Mortification a fourth end of Fasting 462 111 Of Fasting now vnder the New Testament 463 112 Of Vowes 464 113 Of the things which concurre to the making of a lawfull Vow 466 114 Of publike and priuate Fastes and Vowes 467 115 Of motiues to extraordinary prayer 469 116 Of the neglect of extraordinary prayer 470 THE THIRD PART The time of Prayer § 117 OF praying alwayes pag. 471 118 Of praying euery day 473 119 Of the fittest times for daily prayer 474 120 Of constant keeping our set times of prayer 475 121 Of Canonicall houres 476 122 Of neglecting times of Prayer 477 123 Of praying in all affaires 478 124 Of continuall Eiaculations 479 125 Of giuing thankes alwayes 480 THE FOVRTH PART The ground of Prayer § 126 OF the meaning of this phrase in the Spirit pag. 481 127 Of the work of the Spirit in prayer 482 128 Of the meanes to pray aright in the Spirit 485 129 Of prayer comming from the spirit of a man 486 130 Of discerning whē we pray in the spirit 486 THE FIFT PART The helpe of prayer § 131 OF watching vnto prayer pag. 488 131 Of Popish Night-vigils 489 132 Of superstitious watching for Christs comming 490 133 Of watching both in body and in spirit 491 134 Of the causes of drowsinesse 492 135 Of going drowsily to prayer 493 136 Directions for watchfulnesse 494 THE SIXTH PART The meanes of preuailing by prayer § 1 37 OF perseuerance pag. 496 138 Of the things which we are to aske with all perseuerance 497 139 Of the difference betwixt praying alwaies and with all perseuerance 498 140 Of the difference betwixt perseuering and much babbling in prayer 499 141 Of holding out in prayer 500 142 Of the reasons of perseuerance 501 143 Of the damage of not perseuering and aduantage of perseuering 502 THE SEVENTH PART The persons for whom prayer is to be made § 144 OF desiring the help of others prayers pag. 503 145 Of motiues to desire others prayers 504 146 Of the difference betwixt desiring other mens prayers making them Mediators 505 147 Of those who vse or refuse to aske the help of others prayers 505 148 That none is too good to seeke the helpe of anothers prayer 506 149 Of praying to the liuing onely 507 150 Of the Papists arguments for praying to the dead 508 151 Of praying for Ministers 509 152 Of motiues to pray for Ministers 510 153 Of the things which are to be prayed for in the behalfe of Ministers 513 154 Of Ministers inability in themselues 513 155 Of praying for ability in Ministers 514 156 Of vtterāce what is here meant therby 516 157 Of a Ministers ability to vtter what he conceiueth 517 158 Of Pauls gift of vtterance 518 159 Of praying for gifts bestowed 519 160 Of opening the mouth 520 161 Of deliuering the Word distinctly and audibly 521 162 Of a Ministers boldnesse in preaching 522 163 Of the things wherein boldnesse is to bee shewed 524 164 Of ioying courage wisdom together 529 165 Of Ministers seeking to edify the Church 525 166 Of making knowne what we know 526 167 Of preaching the Gospell 528 168 Of the mystery of the Gospell 528 169 Of searching into the depth of the Gospell 530 170 Of the meanes of vnderstanding the mystery of the Gospell 531 171 Of the cause of errors about the Gospel 531 172 Of mans preferring other mysteries before the Gospell 532 173 Of well discharging a mans office 533 174 Of Ambassadors of the Word 535 175 Of the dignitie of the Ministery 537 176 Of the respect of due to Ministers 537 177 Of despising Ministers 538 178 Of the incouragement of Ministers against their despisers 539 179 Of Ministers walking worthy their place 539 180 Of Ministers faith fulnesse 540 181 Of holding close to Gods message 540 182 Of declaring Gods whole will
enemies be if notwithstanding al this we be minded to fight vnder Christs banner then be we strong and couragious bold as Lions so are the righteous §. 5. All strength from God BVt alasse what are we weake flesh and bloud What strength can there bee in vs to fight against such enemies as will set on vs For remouing this scruple the Apostle addeth this clause in the Lord c. whereby he sheweth how we come to be strong not by any strength in our selues but by seeking strength in the Lord casting our selues wholly and onely on him and on his power The strength and valour whereby wee are enabled to fight the Lords battaile is hid in the Lord and to be had from him For all our sufficiencie is of God without Christ we can doe nothing Hence is it that Dauid saith vnto God I loue thee dearely O Lord my strength The Lord is my rock and fortresse c. It is more euident then needs be proued that this our Apostle was a strong and valiant champion of the Lord but whence had he this strength I am able saith he to doe all things through the helpe of Christ which strengtheneth mee That which in particular he saith of himselfe he also affirmeth of other Saints who were strengthned with all might through Gods glorious power The Lord hath thus reserued all strength in himselfe and would haue vs strong in him partly for his owne glorie and partly for our comfort For his glory that in time of need we might flye vnto him and in all streights cast our selues on him and being preserued and deliuered acknowledge him our Sauiour and accordingly giue him the whole praise For our comfort that in all distresses wee might bee the more confident Much more bold may wee bee in the Lord then in our selues Gods power being infinite it is impossible that it should bee mated by any aduerse power which at the greatest is finite were our strength in our selues though for a time it might seeme somewhat sufficient yet would there be feare of decay but being in God we rest vpon an omnipotencie and so haue a farre surer proppe vnto our faith as we shall heare in the next Doctrine Vse 1 Learne wee to renounce all confidence in our selues and to acknowledge our owne inabilitie and weaknesse Thus shall wee bee brought to seeke for helpe out of our selues They who ouer weene themselues and conceit that they are sufficiently able to helpe themselues will bee so farre from seeking strength that they will foully scorne it when it is offered vnto them Marke what is said of the wicked man who is proud in his owne conceit He contemneth the Lord as he that is full despiseth an hony combe so he that is confident in his owne strength despiseth help from any other Vse 2 Hauing seene our owne weaknesse and thereupon renounced all confidence in our selues our care must be to flye to a sure ground and rest thereon so shall we be safe and sure yea so may wee bee quiet and secure This sure ground and safe rocke is onely the Lord strong he is in himselfe and can both strengthen vs and weaken our enemies In this confidence did Dauid come against Goliah and preuailed Thus may wee be sure of victorie Through God we are more then conquerours Vse 3 But vaine is the confidence of such as trusting to themselues and their owne strength defie all their enemies Proud crakers they are whose pride at length shall haue a fall Such in regard of outward power were Goliah and Senacheâ—ib Intollerable is this presumption euen in outward strength note their end 1. Sam. 17. 50. Isa 37. 36 37 38. But more then most intollerable in spirituall strength whereof we haue not one dramme in our selues but in that respect are as water spilt vpon the ground Peter was too confident therein had hee not seene his presumption after he began to be puffed vp and speedily humbled himselfe fearefull had beene the issue thereof for nothing more prouoketh God then spirituall pride because nothing is more derogatory to his glory Vaine also is their confidence who goe from weake to weake from themselues to other creatures like the Israelites who went to the Egyptians for helpe Fitly doth the Prophet compare them to a reede whereupon if one leane it breaketh and renteth his arme Such are the siâ—ly Papists among whom some thinke to bee strong in Pope Gregorie Pope Boniface Pope Alexander and such others whom without breach of charitie wee may thinke to bee very feenes in hell other in Saint George Saint Christopher and such other who neuer were the Histories of them are meere fictions other who thinke they haue a far surer ground of confidence in Saint Peter and Saint Paul and such like holy and worthy Saints but the best Saints that euer were had no strength to helpe others they only had a sufficiencie for themselues Thus it commeth to passe that in their greatest need when they seeke and looke for best help they are all like those who came to the wels and found no water they returned with their vessels emptie they were ashamed and confounded and couered their heads §. 6. Gods power most mightie THat wee may bee the rather mooued to renounce all vaine confidence in our selues or other creatures and be bold valiant and strong in the Lord casting our whole confidence in him alone the Apostle addeth these next words in the power of his might which are a very forceable amplificatioÌ„ of this former point Some distinguish these two words power and might as the cause and effect attributing might to God and power to the Saints so make Gods might the cause of their power as if hee had said bee strong in that power which yee receiue from the might of God But I take this distinction heere to bee First too curious and without good ground Secondly impertinent because that which the Apostle aimeth at is to raise vp our faith to God and to settle it firme in him and therefore he setteth foorth the power of God as it is in God himselfe Thirdly not agreeable to the phrase which is the same in this clause as in the former in the Lord in the power c. which implieth that the power heere spoken of is a power in the Lord and that as the Lord himselfe is without vs and aboue vs so is this power The phrase therfore which the Apostle heere vseth I take to be an Hebraisme which some for perspicuitie sake translate thus in his mightie power and not vnfitly This very phrase is vsed before and by most translated his mightie power this Hebraisme power of might addeth great emphasis and implieth that might by an excellencie and propriety belongeth to Gods power onely and that all other power in
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
one and the other The third is worldly Gouernors This I take to be added as an exposition of the first or rather as a limitation thereof shewing ouer whom the Diuels are gouernours not ouer the chosen and called of God but ouer the world For Christ maketh a direct opposition betwixt these therefore the Apostle vseth a compound word which expresseth not onely their gouernement but also their subiects But the elect also are counted to be of the world while heere they liue because in the world they were bred brought forth brought vp and ended their dayes They are in the world but not of the world after that they are effectually called therefore for more perspiâ—uitie sake the Apostle addeth this clause of the darkenesse of this world whereby particularly he sheweth whom the Diuels gouerne in this world namely such as are darknesse here againe for emphasis sake he rather vseth this word darknesse then darke and hee vnderstandeth the darknesse of ignorance and wickednesse so that in plaine termes they are the ignorant and wicked men of the world ouer whom the Diuels reigne The fourth is spirituall wickednesse This declareth their nature that they are spirits and their condition that they are euill and malicious The phrase which the Apostle vseth is somewhat strange word for word it is this Spirituals of wickednesse or spirits of wickednesse that is most monstrous wicked spirits Lastly is added a phrase somewhat ambiguous because that whereunto it hath reference is not expressed it is this word for word in heauenlies Heere some to make vp the sence adde places whereby is implied that these euill spirits are ouer vs in the ayre for there are three places in Scripture termed Heauen First the ayre where fowles are Secondly the firmament where the â—tarres are Thirdly that place of glory which is called Gods Throne where Christ in his body and the soules of the iust and perfect men departed are This is called the third Heauen the highest Heauen Now if the place of spirits be heere meant by heauenly places must needs be meant the ayre which is the lowest heauen for out of the highest heauen they are excluded Other adde things whereby is implied the cause of this combate which is not any light fading earthly trash but heauenly and spirituall treasure Of the difference of these expositions I shall speake more fully when I come more distinctly to handle this clause Of these foure fore-named branches two namely the first and the third doe in the generall scope set foorth one and the same point namely the dominion of the Diuels the fourth containeth three distinct points First the nature of Diuels Secondly their qualitie Thirdly the place or cause of the combate Our enemies then are in this affirmatiue part described by fiue arguments 1. Their gouernment 2 Their power 3. Their nature 4. Their qualitie 5. Their place of abode or cause of fight §. 13. Of Satans dominion FOr the first this word principallitâ—es being meant of Diuels sheweth that Our spirituall enemies haue a dominion a rule a gouernment For this title principallities is giuen to men that are in authoritie and in this very respect because they haue rule and gouernment As for the Diuels they are expresly called gouernours in this verse and in other places the Diuell is called a prince a god Quest. How came the Diuels to haue a regiment is their gouernment from God ordained of him Answ I may to this question in some sort apply the answere which Christ gaue to Pilat they could haue no power at all except it were giuen them from aboue So that their dominion is by Gods permission who in iust iudgement for punishment of the wicked hath giuen libertie to the Diuel to exercise iurisdiction ouer them For as God gaue the rebellious Israelites into the power of cruell tyrants and vsurpers so hee giueth the world into the power of the Diuell Yet haue they no true right and title to their gouernment as if it were properly deputed vnto them of God as the gouernment of lawfull Kings and Magistrates on earth is For as the Kings of forraine Nations which inuaded Israel and for a while ruled ouer them were but oppressors and vsurpers though God in iustice made them a rod to punish the people and therefore when Israel repented the Lord deliuered them and cast the rodde into the fire so the Diuels Other reasons therefore there bee of the Diuels dominion and that partly in regard of themselues and partly in regard of their vassals For themselues they haue vsurped dominion they haue by tyrannie taken principallitie vnto themselues euen as one of their chiefest instruments on earth haue done I meane that man of sinne Who exalteth himselfe aboue all that is called god or worshipped shewing himselfe that he is God euen that Whore of Babylon who glorified her selfe Thus haue these Principallities heere spoken of exalted and glorified themselues In regard of this ambitious tyrannicall vsurpation the Diuell hauing shewed Christ all the Kingdomes of the world and the glory of them said This is deliuered to me and to whomsoeuer I will I giue it For the Diuels vassals which are all the wicked of the world they slauishly and willingly yeeld themselues to his gouernment and tyrannie making themselues subiect to these principallities whereby the rather these Diuels haue taken dominion ouer them as the men of Shechem subiecting themselues to Abimelech hee became their King as the hearts of Israel turned after Absolom and he became their King and after that to Ieroboam and hee became their King and to many others who became their Kings in which respect God said They haue set vp a King but not by me they haue made Princes and I knew it not That the wicked doe willingly and slauishly subiect themselues to the Diuell is without question for it is written The whole world worshipped the Dragon which is the Diuell Vse 1 Take heede how we giue any place to the Diuell or yeeld vnto him any whit at all Where hee getteth any entrance there will he set his throne as Nebuchadnezzar did he is exceeding ambitious and tyrannicall hee will be a King or no body if he get an inch hee will take an ell if any make themselues in any thing subiect vnto him he will soone take a principallitie ouer them Now coÌ„sider in how woful an estate they liue who haue earthly I yrants to rule ouer them withall consider how far the Diuell exceedeth all the Tyrants of this world in malice and mischiefe and from thence gather in what misery they lie who are vnder the principallity of Satan Vse 2 How besotted are they who thinke that the Diuell is their seruant at their command which is the conceit of
they haue very great aduantage against vs by reason of the place where they are For the Diuels being in the Aire 1 They are aboue vs ouer our heads euery where round about vs and so still ready to annoy vs this among men is counted a very great aduantage a few men on a hill or on high walles and Towers are able to doe much mischiefe to a great Army in a low valley beneath them 2 They can espy all things that we doe so that in this respect wee are to bee the more circumspect ouer our selues and vigilant against them They which haue enuious malicious enemies which ouerlooke them and so can see whatsoeuer they doe will be carefull that they doe nothing whereby those espiers may take aduantage to accuse them or to worke any mischiefe against them 3 They are in their owne Kingdome for the Diuell is a Prince that ruleth in the Aire Now amongst men they which are in their owne Dominion where they haue all at command where they may haue still new supply haue a great aduantage And they which warre in their enemies Dominions had need bee backed with a farre greater power then their enemies haue but wee of our selues are far weaker and lesse in power then our spirituall enemies and we fight with them in the aire which is their Kingdome where they haue all at command haue they not then in this respect a great aduantage haue not we need to be backed with a far greater power These and such like obseruations may be drawne from this circumstance of the place which I haue the rather noted because most doe so interpret this clause §. 31 Of the cause of Satans quarrell BVt yet freely and ingenuously to make known my owne iudgement with submission to better iudgements I rather thinke that the Apostle here meaneth the cause or prize of this combate for which it is maintained as if it were thus translated In heauenly things My reasons are these 1 In the originall places are not exprest but indefinitely the Apostle saith In heauenlies Now when an adiectiue is so set alone most vsually the substantiue vnderstood is thing or things 2 In other places being thus indefinitely set downe it is taken for heauenly things and so translated as Heb. 8. 5. They serue vnto the example and shadow of heauenly things 3 This word being oft vsed in the new Testament at least twenty seuerall times is neuer vsed in any mans opinion this place onely excepted of any aeriall place or thing but of those things which are truely heauenly and spirituall the word it selfe according to the proper notation thereof signifieth the vpper heauenlies so as most improperly it is taken for the lowest Heauens the aire 4 It is not a matter of so great weight and moment for spirits to bee in high places ouer vs for they can as much annoy vs being beside vs within vs beneath vs as aboue vs high places may be an helpe to men who are clogged with flesh and blood to spirits they can be small aduantages 5 The words being expounded of heauenly things this last clause addeth as great weight to the discription of our enemies as any of the former as wee shall see when we handle the Doctrine 6 Both ancient and later Diuines and those of good learning and iudgement haue thus expounded this clause so as it is no new or priuate conceite of mine Obiection This very word is oft indefinitely vsed as here and yet it signifieth Places as Chap. 1. Vers 3. 20. 2. 6. c. Answere Though it signifie heauenly places yet not such as are in the lowest heauen the aire but the highest which is not the place of Diuels thither because the Diuell cannot come I expound it Heauenly things Obiect 2. The phrase will not beare this exposition for the preposition in is neuer put for the cause Answ One of the Greeke Fathers who was very skilfull in the propriety of that tongue so expoundeth it Besides this particle is so vsed in other places of the new Testament twice in one verse namely Mat. 10. 32. Whosoeuer shall confesse me I will confesse him c word for word in me in him Here the preposition in signifieth the cause as if he had said he that shall make confession before men for my sake I will make confession before my Father for his sake So againe Mat. 11. 6. Blessed is he whosoeuer shall not be offended in me that is for my sake and Mat. 26. 31. All ye shall be offended in me The Kings Translators turne it because of me So in this my Text this last clause hauing reference to the principall verbe may be thus translated Wee wrestle because of heauenly things The Doctrine then which hence I gather is this The maine things for which the Diuels fight against vs are heauenly matters Before I proceede further to proue or apply this point I will a little more fully explaine it 1 By heauenly matters I meane such as principally respect Gods glory for God being himselfe Heauenly whatsoeuer tendeth to his Honour is in that respect Heauenly and then such as respect our soules saluation for as the things which concerne the temporall good of our body are earthly so the things which concerne the eternall good of our soules are Heauenly for to Heauen they aspire and in Heauen shall they enioy their happinesse 2 Where I say the Diuels fight for heauenly matters matters my meaning is not that they desire to get them but that they endeauour to spoile vs of them so that in this combate the prize propounded to vs is heauenly namely whether we will serue our Heauenly Father or the hellish feene whether we will let goe or fast hold that heauenly treasure which Christ hath purchased for vs all those heauenly things whereby God is honoured and our soules are saued For proofe that they be heauenly things which Satan especially aimes at obserue those seuerall temptations recorded in the Scripture I will giue a taste of some What aimed he at in tempting Adam and Eue was it not to deface Gods Image in them and to strip them of that happinesse wherein God had created them The issue sheweth as much What sought hee in tempting Christ was it not to make him doubt whether he were the Sonne of God or no yea and vtterly renounce God and worship the Diuell Was it not Peters faith that he sought to winow Doth he not blind mens eyes that the light of the glorious Gospell of Christ which is the Image of God should not shine vnto them As for earthly things he maketh not much account of them hee can be well content to let men enioy them he casts them to men as baits wee reade how hee offered to Christ all the kingdomes of the world and the glory of them if Christ would haue worshipped him Obiect
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
still with their armour looking for a fresh assault and for more conflicts §. 3. Of Christian valour 1 VVE must be of a valorous couragious mind against all our enemies standing stoutly against them and bidding defiance to them all euen as Dauid stood against Goliah How needfull this is in war against flesh and blood appeareth by Gods earnest vrging of it to Ioshuah But much more needfull it is in war against Spirits For they though bold enough yet are daunted with the stout standing of Christs souldiers but heartned with timorousnesse Besides the courage of some valourous souldiers addeth spirits to all their fellowes That we may with courage stand against our enemies obserue these and such like grounds of encouragement 1 That the Lord is with vs and will not faile vs. 2 That we fight in his name and power but our enemies in their owne 3 That out battell is most iust and we fight in a iust cause 4 That wee fight with enemies spoiled whose weapons are blunted whose power is limited 5 That we haue promise of victory and so are sure not to be ouercome §. 4. Of keeping our ranke 2. VVE must be careful to abide in the place where our Lord hath set vs. For this know that we haue a doubling calling one generall as we are Christians The other particular as we are distinguished in Church Common-wealth or Family Accordingly these two points are to be obserued 1 That we remaine stedfast in the true Church where the Lords banner is displaied that we retaine our profession and start not from it for gaine as Demas or persecution as they which forsooke Paul Stragling souldiers lose the succour of their Captaine and helpe of their fellow souldiers Such straglers from Christs armies are separatists heretikes time-seruers and all reuolters 2 That wee be conscionable and diligent in the seuerall functions of our particular callings as in the Common-wealth Kings Iudges Iustices all Magistrates all Subiects also all of any Office Trade c. In the Church Ministers other Church Officers and people In the Family Masters and Seruants Husbands and Wiues Parents and Children For this ende are particular duties prescribed to particular functions in Gods word Many weighty reasons there be to vrge this 1 God hath appointed to euery one his distinct place Now it was the commendation of Christ and of Moses that they were faithfull to him that appointed them 2 Euery one shall bee called to account for those duties which belong to his particular calling according to that which was said to the Steward Giue an account of thy stewardship Luke 16. 2. 3 The order wherein euery one is set is the very beautie of the Church and of the body of Christ as the seuerall places of seuerall members are the grace of a naturall body Yea this order is the strength of the Church as in an army in this respect the Apostle saith that the body of Christ is fitly ioined together and firmly compacted 4 The graces which God bestoweth on vs as faith loue obedience patience wisdome c are best exercised and manifested in our particular callings 5 In our proper distinct places wee haue the Lords promise of protection but not out of them Many iudgements hath God executed on busi bodies that entred vppon others places instance Corah and his conspiracy Absolom Vzziah c. Wherefore wee are to take good notice of our particular places and of the particular duties belonging vnto them and both pray and labour for skill and ability to performe them It is the wisdome of the prudent to vnderstand his way §. 5. Of watchfulnesse 3. VVEe must be warchfull and stand vpon our defence against our enemy hee as a thiefe will suddenly set vpon vs comming when we are not aware of him For the better performance of this duty we must take heed of such things as may breed in vs a spirituall slumbering and drowsinesse as are earthly delights and pleasures worldly cares c. They which will watch must be sober §. 6. Of perseuerance 4. VVE must perseuere and continue in well imploying the graces of Gods Spirit to our defence thus may we better stand in the spirituall combate then in our outward bodily fight for our bodies haue need to haue the armour put off for their ease and refreshing but our soules haue no such need The armour of God is not burdensome to the spirit Of this duty I spake more fully in the 12. § of the fourth part Thus much for the duties which this first word stand implieth THE SECOND PART The kinds of the peeces of Armour prescribed §. 1. Of the seuerall peeces of the Armour of God in generall THe next point is concerning the meanes or manner of standing in the words following hauing your loynes girt c. In the 14. 15. 16. and 17. verses there are sixe seuerall graces of the Spirit compared to sixe seuerall peeces of Armour which are especiall meanes to make vs stand fast They are these 1 Verity Compared to 1 a Girdle 2 Righteousnes 2 a Brestplate 3 Patience 3 Shooes 4 Faith 4 a Shield 5 Hope 5 an Helmet 6 Word of God 6 a Sword Out of this particular enumeration of these seuerall graces and peeces of Armour I will deliuer three or foure generall obseruations and then distinctly handle them one by one as they lye in order §. 2. Of defending our selues MOst of these seuerall peeces euen all of them but one are defensiue that one which is offensiue namely the word of God compared to a sword is also defensiue as well as the rest whereby it is intimated that Vse Wee that are Christians must rather seeke to defend our selues then annoy others This was represented in that combate which our Lord fought with the diuell For Christ was led aside of the Spirit into the wildernesse and being there the tempter came first vnto him and first set vpon him here we see that there was a necessity to moue Christ to fight and that in a double respect First in that he was brought into the lists Secōdly that being there he was assaulted In this fight Christ especially aimed to defend himselfe and to repel his aduersaries weapons Therfore all his answers are framed directly according to Satans obiections The like we may obserue in his conflicts with the instruments of Satan the Scribes Pharises Herodians c. as also in those conflicts which his Prophets Apostles and other Saints haue had with Satan and his instruments Hereby we see that we fight in a iust quarrell for what iuster cause can there be then for a man to defend himselfe and his owne right Obiect But defendants are oft in the greatest blame Answ True when they keepe men from their owne right and make them recouer it by force
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
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
it and more highly esteeme the Preachers of it because they know it to be the truth of God Thus the Thessalonians receiued the Word preached In much assurance because they receiued it Not as the word of men but of God There can be no greater enemie to preaching and Preachers then ignorance instance the rude villages of the Countrie §. 24. Of Ignorance how hainous a sinne it is The deuotion which is pretended to come from ignorance is meere superstition or which is worse Idolatry So much the Apostle affirmeth When ye knew not God ye did sernice to them which by nature are not Gods For ignorance of Gods word is the cause of all error as Christ implyeth saying You erre not knowing the Scriptures Matth. 21. 29. Yea the Scriptures being They which testifie of Christ Ioh. 5. 39. vpon ignorance of the Scriptures must needs follow ignorance of Christ Now ignorance being in it selfe a most odious vice against which Christ will come in flaming fire to render vengeance and a mother sinne which bringeth forth many other notorious sinnes how can any good thing come from it Certainly this cauill which is raised against knowledge for ignorance hath sprung either from Enuie whereby men grieue at the knowledge and good parts which are in others or from Ambition whereby they seeke to be eminent aboue all other or from Policie seeking thereby a couer for their owne ignorance Moses who desired that all the Lords people were Prophets and Paul who wished that al that heard him were altogether as he himselfe was were otherwise minded §. 25. Answere to Satans suggestion of the non-proficiencie of many hearers 5. Sug. MAny who reade and heare much are not any whit the more freed from assaults the flesh world and Diuell beare as great a sway in them as in any other Answ It is certaine that many are most wrongfully blamed A more in their eyes who loue the Word is made a beame a mole-hill a mountaine If indeed there be any such as there are too many the fault is not in the Word but in themselues Though the Sunne shine neuer so hot and oft on a stone it softneth it nothing at all If it shine on clav it hardneth it Stony hearts are no whit bettered muddie claiey polluted hearts are made worse THE THIRD TREATISE Of the meanes to vse spirituall Armour aright THE FIRST PART Of Prayer in generall Ephesians 6. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance and supplication for all Saints 19. And for mee that vtterance may be giuen vnto mee c. §. 1. Of the ioyning of prayer with the whole Armour of God AFTER that the Apostle like a good Captaine had sufficiently furnished the Christian Souldier from toppe to toe with all needfull spirituall Armour both defensiue and offensiue hee proceedeth to instruct him how hee may get and well vse this Armour The best generall meanes that hee could prescribe is prayer for that Armour being spirituall and heauenly wee fleshly and earthly we are as vnfit to vse it as a Childe to vse a Gyants Armour In setting downe this heauenly exercise of prayer hee so setteth it downe in the last place after all as it hath a reference to all and such a reference as implieth a ioynt vse of it with all the rest for he vseth the participle praying as if he had said put on the whole armour of God praying take Girdle Brest-plate Shooes Shield Helmet and Sword praying Hence I obserue that To all other meanes which are vsed for defence or offence Prayer must be added It must I say be added neither they nor this omitted but both ioyned together Excellently was this of old set forth by the Israelites manner of going to battell As the people were to goe armed and to fight so the Priests were to goe with siluer Trumpets and to sound this sounding with siluer Trumpets implyed hearty and earnest prayer Note the benefit hereof 2. Chron. 13. 14 c. Thus while Ioshua and the people were fighting with the Amalakites Moses stood lifting vp his hand and Aaron and Hur staied his hand This was an outward figure of their inward powerfull prayer When Moses let fall his hand and hee left to pray Amalek preuailed So while Israel fought against the Philistims Samuel prayed and while Ioab fought against Aram Dauid prayed The like I might instance in Asa Iehosaphat Hezekiah and other Saints If in fighting against flesh and blood Saints were thus carefull in adding prayer to other meanes how much more ought wee so to doe in our spirituall combates against spirits Christ in his agony prayed and Paul when he was buffetted of the messenger of Satan praied God who hath appointed meanes of safetie will not crosse his owne ordinance without the vse of them hee will not protect any But of himselfe no man is able to vse the Armour aright it is God which enableth him Wherefore because God will do nothing without vs we must arme our selues and fight and because wee can doe nothing without God we must pray §. 2. Of the meane betwixt presuming and tempting God Vse BE carefull in keeping the golden meane betwixt two enormous extreames one of tempting God in neglect of the meanes which he hath appointed for our safetie the other of presuming against God in trusting so much to the meanes as we seeke not to him for helpe and succour Into both these extreames fell the Israelites one while they would not venture to fight and so tempted the Lord another while they would needs fight of their owne head without seeking helpe of the Lord and so presumed obstinately Rebellious are they who reiect the meanes they cleane cast themselues out of the protection of God Presumptuous are they who trust to the meanes and call not vpon God they prouoke God either to strip them of such things as they glory in or else to turne them to their owne destruction as hee did the strength of Goliah and wisedome of Achitophel The middle way betwixt the rocke of rebellon and gulâ—e of presumption is so to shew our obedience in vsing all the meanes which the Lord prescribeth as wee manifest our confidence in him by seeking strength of him Those things which God hath ioyned together let no man put asunder To all the forenamed graces adde prayer pray for Armour pray for strength wisdome and abilitie well to vse Armour pray for a blessing on the well vsing it bee vpright and pray righteous and pray patient faithfull sted fast in hope expert in Gods word and pray pray before the fight fight and pray without prayer no good successe can be expected through prayer we may be assured to be assisted §. 3. Of diuiding the Word aright IN laying downe this doctrine of Prayer
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
Pauls being chained THe second reason whereby the Apostle inforceth his request for the helpe of their prayer is taken from his present condition He was in bonds or word for word In a chaine This phrase implieth that he had not free liberty but was restrained restrained I say so as he could not goe from Countrey to Countrey and from Church to Church as he had done before times yet not so as those which are close held within the wals of a dungeon or close prison for then could he not haue performed his ambassage as here he expresly saith he did I doe my ambassage in a chaine then would hee rather haue desired the helpe of their prayers for his deliuerance out of prison It is likely that he hath reference to that time whereof Saint Luke maketh mention when hee dwelt by himselfe with a souldier that kept him and preached the Kingdome of GOD. Obiect But there is no mention made of manicling fettering or binding with chaines which seemeth hereto be implied Answ At Rome where Paul was a prisoner such prisoners as were not closed vp in prisons but had liberty to goe abroade had a long chaine the one end whereof was fastened to their right hand and the other end was tied to a souldiers left hand so as the prisoner could goe no whether without that souldier who was as a keeper to him And thus it is likely that Saint Paul was chained for he mentioneth here but one chaine in the singular number and it is said that Paul was with a Souldier that kept him Here note these distinct points 1 The Apostles condition he was in a chaine 2 The declaration of it He himselfe makes it knowne 3 The cause of his condition for the Gospell 4 The connexion of his office and condition together 5 The reason why here he maketh mention of it §. 189. Of the hard vsage of Ministers 1 FOr the first Notorious malefactors were wont to be chained Here then note how An holy Apostle is vsed as a thiefe In which respect hee saith I suffer trouble as an euill doer euen vnto bonds Thus was Peter dealt withall He was put in prison and deliuered to foure quaternions of Souldiers hee was bound with two chaines and lay betweene two souldiers and the Keepers before the doore kept the prison Yea thus was Christ himselfe dealt withall for a great multitude came as against a thiefe with swords and staues to take him The like might be exemplied in many other Prophets Apostles Ministers and faithfull seruants of Christ for it hath beene the common condition of all in times of persecution especially What might be the reason hereof any notorious crimes which they commited or any vniust offence that they gaue to their persecutors No verily No Christian can imagine any such thing of Christ Who did no sinne neither was guile found in his mouth Saint Paul was ready to doe what good he could to all for he held himselfe debter to all namely in loue but hurt he did to none The like may be said of others who haue beene so handled They haue beene as sheepe very profitable and harmelesse for the Spirit which commeth from aboue was in them which is First pure then peaceable gentle easie to be entreated full of mercy and good fruits c. It is therefore an euill iealous suspition which the World hath of them together with an inward inueterate enuy and malice which it hath against them which maketh it so handle them and that because they are not of the World Reade Iohn 15. 19. Vse Let vs not censure men according to the Worlds dealing with them Let vs not iudge such as wee haue iust cause to account Christs faithfull seruants malefactors because by persecutors they are handled as malefactors so might we condemn those worthy Martyrs which suffered in Queene Maries dayes and many that are most vilely vsed by the Spanish inquisition and other persecuting Papists in other places §. 190. Of Pauls holy glorying in his Chaine 2 FOr the second the Apostle himselfe declareth and maketh knowne this condition wherein he was at Rome and that vnder his hand by a publike letter sent to an whole Church which was also to remaine vnto all Churches to be read of all so that it appeareth he was no whit ashamed of his chaine Persecution simply in itselfe is no matter of shame Expresly the Apostle saith that he was not ashamed of his suffering And he exhorteth Timothy not to be ashamed of him because hee was Christs prisoner If any suffer as a Christian saith Saint Peter Let him not be ashamed but glorifie God in this behalfe Nothing ought to make vs ashamed but onely sinne which maketh vs odious before God because it is a voluntary euill proceeding from our selues Now to suffer in it selfe is no such matter Vse If for the sinnes of this Land God should which God forbid depriue vs of the light of his Gospell and of our Christian Magistrates and giue vs ouer to the power of such aduersaries as should chaine imprison or any other way deale hardly and ignominiously with vs let vs not thereupon thinke our selues our brethren or the Gospell disgraced and thereupon be ashamed of our profession The Apostle doth here rather boast and glory in it as some doe in a chaine of gold and the Scripture maketh persecution a matter of gladnesse reioycing and honour If we should be ashamed it would make vs start backe from our profession it would discourage our brethren and very much hearten our enemies §. 191. Of the cause that maketh persecution a matter of reioycing Quest HOw can persecution be a matter of honour and ioy can any such thing be in suffering Why then should malefactors be ashamed Answ As suffering in it selfe is no matter of shame so neither of honour it is the cause for which one suffereth which altereth the case this way or that way The theeues betwixt whom Christ was crucified suffered one and the same kind of punishment yet could one of them say We receiue things worthy of that we haue done but this man hath done nothing amisse 3 The third thing therfore to be considered is the cause of S. Pauls suffering implied vnder this clause For which namely for the Gospell For both the function and also the condition of the Apostle hath reference thereunto as hee was an Ambassador for the Gospell so for the Gospell he was in a chaine It is the cause which maketh persecution a matter of honour and reioycing Note the Scriptures wherein persecution is commended and ye shall find the cause either expressed or necessarily implied Note Mat. 5. 11. Phil. 1. 29. 1 Pet. 3. 14. 4. 16. Persecution in it selfe separated from a good cause is a punishment and a curse a thing grieuous to the flesh and to be grieued for
§. 192. Of the things for which Men may suffer with comfort Quest VVHat may bee the cause of that persecution which causeth blessednesse Answ In generall Righteousnesse and that either in abstaining from euill or in performing of our bounden duty Ioseph suffered imprisonment for refusing to commit folly with his Mistresse Moses chose rather to suffer affliction with the people of God then to enioy the pleasures of sinnes On the other side Daniel was cast into the Lyons den for praying vnto God And Christ was persecuted for doing workes of mercy More particularly the Gospell which is here set downe The Apostles were persecuted for preaching the Gospell Others for beleeuing the Gospell Now because the Gospell is the Doctrine of Christ they which suffer for preaching or professing it are said to suffer for Christs sake and for the name of Christ they which renounce it are said to denie Christ Iesus Vse 1 They which looke to haue true comfort in their suffering must especially looke vnto the cause and thorowly examine it whether it be indeede of that kinde that by Gods Word we may warrantably yea and ought necessarily to suffer for Saint Peter implieth that there be many causes for which many doe suffer wherein hee would not haue Christians to suffer Let none of you saith he suffer as a murtherer or as a thiefe or as a busie body in other mens matters Note how he maketh not onely open notorious sinnes but also medling with other bodies matters to be an vnwarrantable and vniust ground of suffering This therefore is to be obserued not onely against traytors murtherers theeues adulterers idolators and such like but also against Separatists Schismatikes and all such contentious spirits as by raising troubles in the Church bring trouble vpon their owne pates Vse 2 If the cause be iust and good with courage stand vnto it let not reuiling and disgraceful speeches let not losse of goods losse of friends imprisonment banishment racke strapadoe sword halter fire or any thing else make thee start from thy Sauiour to denie him But for thy comfort and encouragement looke to the end If we suffer we shall also raigne with Christ §. 193. Of the Worlds vile handling of Christs Ambassadours THe fourth point noted is the connexion of the Apostles function and condition together though hee were an Ambassadour yet was he chained and though he were chained yet performed he his function for he saith I doe my Ambassage in a chaine Hence arise two points to be noted The first that The Ambassadors of the King of Heauen are more hardly dealt withall then the Ambassadors of mortall Kings We see by experience that all sorts of Ambassadours are kindly vsed The most sauge and barbarous people that be will not wrong an Ambassador It is against the law of Nations to imprison an Ambassador Though Ambassadors be free in deliuering their message and though their message be distastfull yet at least they are let goe free if not rewarded But Christs Ambassadors haue in all ages beene very hardly dealt withall This was it whereof Christ complained against Ierusalem saying O Ierusalem Ierusalem which killest the Prophets and stonest them which are sent vnto thee And whereof Saint Stephen also complained saying Which of the Prophets haue not your Fathers persecuted c. Obiect They are not in all places and at all times so dealt withall Answ When and where it pleaseth God to raise vp Christian Magistrates who loue the Gospell and defend the Gospell then and there the Ambassadors thereof are kept from publike persecution but yet the greater sort of people will priuately scorne them and wrong them And though there be alwayes some who knowing and beleeling the excellency necessity and benefit of their function highly account of them euen as of the Angels of God yet those some are but few in comparison of the many which oppose against them All that are of the world will doe what they can against them And that in regard of their message and of their Master §. 194. Of the causes why Christs Ambassadors are hardly vsed 1 THeir message is as contrary to the disposition of the world as can be This is darkenesse That is light Darkenesse cannot endure light nothing can be so much against the haire as we speake against the heart of a carnall man as the Gospell it pierceth to the quicke and so maketh him to fret fume rage and raue against it and the messenger thereof For the world hath a peace of it owne wherein it is fast lulled asleepe when it is rowsed vp by any messengers of the Gospell like a Beare or a Lyon it bestirreth it selfe against him that disturbeth it and forgetteth all modesty and humanity If it were a Father that brought this light of the Gospell to a carnall son the sonne would hate and persecute the father for it so the father the sonne and one friend another hence it is that Christ Iesus the Author of this Gospell is said to set a man at variance against his father and the daughter against her mother c. which is not said to note out the proper end of Christs comming but to shew what followeth vpon the sending of the light of the Gospell to carnall men by reason of their wicked and obdurate hearts 2 Their Master is indeed a great King but his kingdome is not of this world if it were his seruants would surely fight Now because he causeth none to rise vp in armes to execute speedy reuenge but suffereth the wicked till the great day of reckoning the world feareth him not nor careth to abuse his Ambassadors Vse 1 How great is the blindnesse wilfulnesse wretchednesse malitiousnesse vngratefulnesse of the world Vse 2 How are Ministers to prepare themselues against al the hard dealing that may be let them not looke for such respect at the worlds hands as earthly Ambassadors find if they find such they haue cause to suspect themselues It is to be feared that they seek too much to please the world If they haue not the resolution which this Apostle had they may be as loath to deliuer their ambassage as Ionah was §. 195. Of Ministers vsing their libertie THe other point is that Ministers must take and vse what libertie they can haue Saint Paul went as farre as his chaine would let him In his chaine hee preached So likewise in prison hee preached Thus did Christ and his Apostles though they were persecuted continue to preach when they could not in one place they went to another There is a necessitie laid vpon the Ambassadors of God and woe to them if they preach not the Gospell when they may But if notwithstanding some restraint they doe what lawfully they may and possibly they can as they manifest thereby a great zeale of Gods glory in
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
3. 14. c Ioh. 14. 17. 4 Gods goodnesse moued him to make his promises to man 5 Gods grace is free d Ioh. 3. 16. e Rom. 5. 10. f Gen. 3. 15. 6 Gods mercy is abundant g Psal 108. 4. h Ephe. 2. 4. i Exo. 34. 6. k Mat. 12. 31 32. l Gen. 4. 13. Simil. 7 Gods promises are offered to all m Luk. 2. 10. n Ioh. 1. 6. 7 o Mat 28. 19. p Mar. 16. 15. r Num. 21. 8. a Ioh. 3. 14 15 The generall offer of Christ a meanes to draw all to receiue Christ Obiect Answer b 2 Pet. 1. 10. c Deut 29. 29. Obiect Answer Quest 1. d Rom. 3. 33. Quest 2. a Mat. 11. 28. b Luk. 5. 32. c Tim. 1. 15. d Hab. 2. 3. e Heb. 10. 37. Est animi generosi perdurare quo ad Deus misereatur nostri Crys parad Theod. f Ioh. 5. 5. c. Obiect Answere None sinne in beleeuing * §. 88. g Ioh 3. 18. h 1 Ioh. 5. 10. i Mat. 22. 3 5 6. How man sinneth in not beleeuing k Mat. 22. 6. l Acts. 2. 13. m Acts 13. 45. 1 Cor 1 23. n Luke 14. 18. o Mat. 3. 7. p 13. 19 q 21 r 22. t Mat. 23. 37 Incredulity a grieuous sinne 1 Disâ—honourable to God u Psal 78. 19 20. * 1 Ioh. 5. 10. x Gen. 4. 13. * Psal 10 4 5. y Gen. 3. 8. z Ioh. 20. 25. 2 Dangerous to men Filios Diaholi infide litas facit quod peccatum proprium vocatur quasi solum sit c. Aug. cont ep Pelag. lib. 3. c. 3 a Ion. 3. 18. b Act. 13. 46. V. Point The tryall of Faith Simil. c 1 Pet. 1. 7. Faith may be knowne d Psal 116. 10 e Ioh. 6. 69. f 2. Tim. 1. 12. g Act. 8. 37. h Ioh. 9. 38. i 2 Cor. 4. 13. k 1 Cor. 2. 12. l 2 Cor. 13. 5. m Ier. 17. 9. n Psal 12. 2. o Isa 38. 3. Though they which haue no faith may be deceiued yet they which indeed haue it may discerne it Isa 29 8. Simil. Though in a temptation a man doubt yet out of it hee may haue assurance Simil. True Faith may stand with doubting a 1 Cor. 13. 9. b Mar. 9. 24. Fidei praecipua virtus in eo est vt non ambigas Chrys in Tit. hom 3. How faith may be proued Note that many differences may be discerned in the causes of Faith after Faith is wrought which cannot be found before faith Causes of Faith 1. Illumination f Rom 7. 7 c g 1 Tim. 1. 13. 2 Compunction and griefe of heart a Mat. 9. 12. b Luke 4. 18 c Acts 16. 14 d Heb. 11. 31 c Luke 23. 42 f Acts 2. 37 g 16. 29 h Luke 7. 38 i Ios 2. 11 k Acts 16. 13 14. l Acts 10 44. 45. m 1 Sam. 7. 6 n Luke 7. 38. o Acts 16. 29 Causes of true griefe 1 Gods word worketh it p Acts 2. 37. q 16. 26 c. r 2 Chr. 33. 10 12 2 It ariseth from despaire in our selues Å¿ Acts 2. 37 16. 30 And from sence of Gods dispâ—easure t Luke 15. 18. Effects of true griefe u Ier. 31. 19 * Lu. 3. 10 12 14. Rom. 6. 21. Vbi dolor finitur deficit poenitentia Aug. de ver pen. c. 13. a Psal 6 2 3 32 3 51 1 c. Rom. 7. 24 3 Desire of Christ Proofes of true desire 1. The Cause 2 The Order c Acts 4. 12. 3 The Quality d Psal 42. 1. 2. 1 Cor. 2. 11. * §. 23. f Num. 23. 10. 4. The Fruits g Mat. 13. 44. h Luke 18. 10. 13. 5. Continuance Longe aberit a siti satietas longe a saetietate fastidium quia sitientes saturabimur satiati sitiemus Aug. de Spec. c. 29. i 1 Pet. 2. 2. Faith is operatiue as fiâ—e Absit vt sentiret vas electionis iustificari bominem per fidem etiamsi male vivat opera bona non habeat Aug. â—de gr lib. arb cap. 7. b Ephe. 2. 8 9 c Act. 15. 9. d Gal. 5. 6. e Rom. 3. 28. f Iam 2. 24. What is a quiet conscience Nihil eft quod ita voluptatem afferre solet atque pura conscientia Chrysâ—n 2 Cor. hoâ—â— 12. i Phil. 4. 7. k Rom. 5. 1. A quiet conscience ariâ—seth from Faith k Isa 64. 6. l Psal 143. 2. m 1 Ioh 2. 1 2 No wicked maâ—â— consciâ—ence can be quiet a Mar. 27. 5. b 1 Tim. 4. 2. c Acts 26. 9 d Ioh. 16. 2. Holy security e Psal 4 8. f 1 Pet. 5. 7. g Psal 55. 22. h 37. 5. i 2 Chr. 20. 20. Spirituall ioy k Rom 5. 1 2. l Act. 8. 39. m 16. 34. n 1 Pet. 1. 8. o Luk. 8. 13 Ioh. 5. 35. The ioy of hypocrites not sound p Mat. 13. 20. q Iob 20. 5. Mat. 13. 21 Notes of spirituall ioy Fidelis etst timet a iudice sperat a saluatore cum iam in animo eius timor loetitia obequitent obuient sibi Bern in reg Nat Dom. seâ—m a Ioh. 16. 22. b Rom. 5. 3. c Acts 5. 41 d Heb. 10. 34 Faith sometimes as a tree in winter c Acts 24. 16. Heb. 13. 18. What is a cleare conscience h Psal 116. 10 11. i Heb. 11. 5. k Gen. 39. 9. 1 Tim. 1. 5. Loue the ground of a cleare conscience m 1 Ioh. 4. 19. n Ioh. 15. 5. Hab. 2. 4. Gal. 2 20. p Gal. 5. 6. a Luke 7. 47. b 1 Ioh 4. 19. c Rom. 5. 5. d Act. 24. 16. e 1 Ioh. 3. 17. 4. 20. Loue of our brother a note of the weakest faith Pia fides fine charitate esse non vult Aug. epist 83. A cleare conscience is alwayes accompanied with a pure heart f 1 Tim. 1. 1. 5 g 2 Cor. 1. 12. h Act. 15. 9. i 1 Sam. 16. 7. k Ier. 17. 10. l Psal 26. 1. m Heb. 13. 18. n Act. 24. 16. A cleare conscience extendeth it selfe vnto all things o 1 King 15 5 p 2 Kin. 23. 25. q Luk. 1. 6. r Heb. 13. 18. Å¿ Mar. 6. 17 c. a Iob 1. 5. b 2 Sam. 12. 13. Psal 51 c Rom. 7. 15 c. d Psal 119. 11. A cleare conscience endureth to the end e Reu. 2. 19. g Phil. 3. 13. c. h Iohn 7. 38. Two extreams 1 Ouer-secure boldnesse Obiect Answer e Phil. 2. 12. f 1 Pet. 1. 4. g Luke 8. 13. h Acts 8. 13. i 2 Tim. 4. 10. k Iohn 2. 23. How farre the sence of faith may be lost a 1 Cor. 10. 12. b Rom. 11. 20 c Heb. 12. 15 d 3. 12. e 4. 1. f Mat. 26. 41. g Heb. 10. 38. 2 Sam. 11. 2. 2 Ouer-childish fearefulnesse Assurance in Christ e 1 Iohn 4. 13 f Eph. 3. 17. g Ioh. 10. 27. 28. The power of Christs Spirit n the weakest a Iohn 5. 24. b 4. 14. c 1 Iohn
innumerable number and infinite weight of our sinnes from prosperity aduersity or the like if at least it be well vsed Of the well vsing of it we shall afterwards heare §. 16. Of the meaning of the word Take THe next point to be handled is the Action whereunto we are exhorted in this word Take which is the very same that he vsed before verse 13. it is heere vsed in as large a sence both to take vp or to take vnto one and also to take againe and recouer a thing Souldiers let not their Shield lie on the ground but take it vp in their hands hold it our against their enemies mouing it vp and downe euery way where the enemy strikes at them if the enemy continue to fight or renew the fight they still hold it out againe and againe yea if by their owne weakenesse or thorow the violence of any blow they let it fall or slip they presently seeke to recouer it and take it vp againe Thus must we take vp and hold forth this spirituall Shield of Faith against all the temptations of Satan and if thorow our owne infirmity or our enemies fiercenesse we suffer it to faile and fall away then recouer it againe and continue to defend our selues with it so long as wee shall haue enemies to assault vs. This point of taking the Shield of Faith respecteth diuerse sorts of people 1 Them who haue it not they must labour to get it 2 Them who doubt whether they haue it or no they must proue it 3 Them who feare they may lose it they must seeke to preserue it 4 Them who are established therein they must well vse it I wil therefore in order shew how faith may bee 1 Gotten 2 Proued 3 Preserued 4 Well vsed §. 17. Of the Author of Faith FOr the first note first the Author of Faith Secondly the meanes whereby it is wrought 1 The Author of Faith is euen he from whom euery good giuing and euery perfect gift commeth Faith is the gift of God This is the worke of God that yee beleeue c. Now because this is one of those workes of God which are said to be without towards the creature it is in Scripture attributed to all the three persons and to euery of them To the first where Christ saith No man conâ—â—me vnto me i beleeue except the Father draw him To the second where the Apostle calleth Iesus the Author and finisher of our Faith To the third where the Apostle reckoneth Faith among the fruits of the Spirit §. 18. Of the motiue and end why God worketh Faith IN declaring why God worketh Faith obserue 1 What moueth him thereto 2 What hee aimeth at therein Nothing out of God can moue God to worke this precious gift in man It is his meere good will that moueth him as Christ expresly declareth in his thanksgiuing to God saying It is so O Father because thy good pleasure is such The end which God aimeth at in working this grace is principally in respect of himselfe the setting forth of his owne glory as we shewed before but secondarily the saluation of mankind Therefore Saint Peter termeth saluation the end of our Faith Vse These points I thought good thus briefly to note 1 To commend vnto you this precious gift of Faith For how much the more excellent the Author of any thing is and the end which he aimeth at therein so much more excellent is the thing it selfe 2 To take away all matter of boasting from them who haue this gift though it be a most precious grace yet it affordeth no matter of glorying to vs in our selues because we haue it not of our selues 3 To stirre vs vp to giue all the praise and glory thereof to God vpon this very ground doth the Apostle giue glory to God because of him and through him and for him are all things 4 To shew that it is not in mans power to haue it when he will that so ye may be the more carefull in vsing the meanes which God affoordeth and appointeth for the attaining thereto Is it not a point of egregious folly to be carelesse in vsing or negligently to put off those meanes of obtaining any excellent thing which he who onely can worke and bestow that thing hath appointed for the obtaining thereof §. 19. Of the meanes of working Faith IN laying downe the meanes which our wise God hath appointed to worke Faith I will shew 1 What God himselfe doth 2 What he requireth man to doe In considering what meanes God vseth let vs all note what order he obserueth in making the means effectuall The meanes are Outward Inward The outward meanes are either such as both worke and strengthen Faith as the word of God or onely strengthen it as the Sacraments Hereof I shall speake heereafter Concerning the Word the Apostle saith r How shall they beleeue in him of whom they haue not heard and therevpon thus concludeth Faith commeth by hearing and hearing by the word of God Rom. 10. 14 17. Of Gods word there be two parts the Law and the Gospel Both these haue an especiall worke for the working of Faith The law to prepare a mans heart for Faith in which respect it is called our schoole-master to bring vs to Christ that wee may be iustified by Faith The Gospell to worke further vpon the heart so prepared and to accomplish this worke of Faith whereupon he termeth the Gospel by a propriety The Gospel of Faith and saith of the Ephesians that they beleeued after that they heard the Gospel Quest Whether is the Word preached onely or the Word read also a meanes of working Faith Answ It may not be denyed but that the holy Scriptures themselues and good Commentaries on them and printed Sermons or other bookes laying forth the true doctrine of the Scripture being read and vnderstood may be the blessing of God worke Faith but the especiall ordinary meanes and most powerfull vsual meanes is the word preached this is it which the Scripture layeth downe How shall they beleâ—ue in him of whom they haue not heard how shall they heare without a Preacher It pleased God by preaching to saue c. Yee receiued the Spirit by the hearing of Faith Thus we see that preaching is Gods ordinance wherevnto especially without question he wil giue his blessing Besides it is an especiall meanes to make people to embrace the promises of the Gospel when Gods Ministers to whom is committed the word of reconciliation and who stand in Christs steed as though God did beseech vs shall pray vs to be reconciled to God and make offer and tender vnto vs of all the promises of God The inward meanes or rather cause is the sanctifying Spirit of God who softneth quickneth openeth our hearts and maketh them as good ground so as the