we must aske let vs see how wee must aske Wee haue heard before of many graces needfull for a right manner of prayer which I will not here repeate but onely shew how all things must be asked with subiection of our will vnto Gods will For this end respect must be had to Gods promises For euery acceptable prayer is made in faith Faith hath an eye to Gods promises and resteth thereon as God hath promised any thing so the faithfull aske it in Prayer Things absolutely promised they craue absolutely as Moses who would not let God alone till he had spared his people but desired to be raced out of Gods Booke rather then his people should be destroyed and why because God had made an absolute promise to bring them into Canaan which promise Moses pleadeth vnto God in his prayer Things not absolutely promised they pray for with subiection vnto Gods will and wisdome For there are many things which are good in their kinde yet so farre make more or lesse to Gods glory and mans good as it pleaseth God by his wise prouidence to dispose them For example God hath made an absolute promise of the perpetuall continuance of the Church but not of a continuall outward flourishing estate thereof for hee can turne the persecution of his Church to the encrease therof and so gaine honour to himselfe and bring good vnto his people thereby Thus for the time of accomplishing Gods promises sometimes a long date sometimes a short date may most make to his glory and for the meanes sometimes one kind of meanes sometimes another with other like circumstances In all these wee must in our Prayers either expresse or reserue in our minds some secret limitations as these If God see it to be good if his good pleasure be such if it may stand with his glory c. §. 32. Of the euils to be prayed against II FOr Deprecation or supplication we haue expresse warrant in the fifth and sixth Petitions of the Lords Prayer and also in the example of Christ Whâ— offered vp supplications with strong crying and teares and was also heard in that which he feared of Salomon who expresseth many particular branches hereof in the Prayer which he made at the dedication of the Temple and of other Saints in all ages yea likewise in the answer which God gaue to Salomons prayer and in the many promises which God hath made to deliuer vs from euill Here also wee are to consider the matter and manner What we are to pray against and how Euill to be prayed against is either of fault or of punishment §. 33. Of praying against sinne EVill of fault is sinne This is the first euill that euer was in the World the greatest of all euils a greater euill then the torment of hell and the cause of all euill of punishment for sinne when it is finished bringeth forth death In regard of this euill three things are to be prayed against 1. The guilt of sinne 2. The power of it 3. Temptations thereunto Against the first we pray in the fifth Petition against the second and third in the sixth Petition In regard of the first Dauid thus prayeth Wash me thorowly from mine iniquity and cleanse me from my sinne In regard of the second thus Let not presumptuous sinnes haue dominion ouer me In regard of the third Christ saith to his Disciples Pray that ye enter not into temptation The guilt of sinne maketh vs odious and abominable in Gods sight whose fauour causeth our happinesse The power of sinne maketh vs more and more to prouoke his wrath which is vnsupportable Temptations vnto sinne simply in themselues worke neither of those two mischiefes For Christ who was alwaies most amiable in Gods sight the Sonne of Gods loue in whom his soule delighted and who neuer proâ—oked Gods wrath for God was alwaies well pleased in him was oft tempted to sinne as by Satan himselfe in the Wildernesse by Scribes Pharises and other such enemies yea by Peter when he told him of his suffering but all his temptations could neuer make him sinne As a fire-brand thrust into the Sea is presently quenched so were all temptations cast against Christ Yet notwithstanding temptations to vs are very dangerous because of our pronenesse readinesse to yeeld vnto them We are by nature to temptations as tinder or rather as gunpowder is to fire As the least sparke of fire doth not onely soone kindle but also suddenly in flame gunpowder and sets it all on fire so euery little temptation soone fastneth on vs and inflameth vs suddenly with the fire of sinne Instance Dauid who at the sight of Bathsheba was inflamed with lust and Peter who at the word of a silly maide was soone brought to denie and forsweare his master If these in whom Gods renewing Spirit abode were by reason of the flesh so prone to be ouertaken by temptations how can such stand against them in whom the flesh reigneth and where is nothing to restraine them §. 34. Of the manner of praying against the guilt and power of sin and temptations thereto AGainst the guilt and power of sinne we must simply absolutely instantly pray and neuer cease till God heare vs. That we may with the greater indignation pray against them we must first narrowly and thorowly examine our selues and search what sinnes we haue committed and amongst our many sinnes obserue which are the most odious which the most dangerous what sinnes wee are most addicted vnto and what beare greatest sway in vs. Thus when we see what greeuous sinnes we are slaues vnto we shall with great vehemency as Dauid and with teares as Peter pray against them The reason why most so sildome so coldly and faintly pray against their sinnes is because they neuer examine themselues they see not how vile and wretched they are by reason of them Against temptations we are to pray especially that we be not giuen ouer vnto them and ouercome by them but that the Lord would either deliuer vs from the temptation or so assist vs therein that it turne not to our destruction but rather to our good §. 35. Of praying against punishments of sinne EVill of punishment is threefolde 1. Temporall 2. Spirituall 3. Eternall Temporall punishments are all outward iudgements miseries and plagues in this World these are in themselues effects of sinne from sinne they came first had man neuer transgressed none of these had euer beene inflicted vpon him In the day thou eatest of the tree forbidden thou shalt die the death saith God to man All temporall iudgements are fore runners of death and appurtenances thereof and so comprised vnder it These may be sanctified and made medicinable and so they are in and thorow Christs suffering to Gods children all outward afflictions are Gods physicke to the faithfull Absolutely therefore they
His Propheticall Office to instruct and direct his Church in the way of Saluation In the name of this Our Lord Iesus Crhist must all the calues of our lippes all our praises be offered vp vnto God Let vs by him saith the Apostle speaking of Christ Iesus offer the sacrifice of praise This point was before handled in the generall doctrine of Prayer §. 63. Of the matter of Thanksgiuing 4 THe matter of thanksgiuing is very ample large limitted with no restraint but extended to al things So that whatsoeuer the Lord doth affordeth matter of praise to the Saints Oft is this generall particle all vsed in this point In all things giue thankes saith the Apostle in another place Forget not all his benefits saith Dauid Wee know that all things worke together for good to them that loue God If all things worke to our good is it not iust and meete that thankes should be giuen for all things That wee may somewhat more distinctly discerne the matter of thanksgiuing I will set downe in order some particular branches of this generall point The matter of Thankesgiuing may sundry wayes be distinguished 1 In regard of the nature or kinde of benefits They are Good things bestowed Euill things remoued 2 In regard of the quality of them They are Spirituall Temporall 3 In regard of the manner of bestowing them They are already giuen promised to be giuen 4 In regard of the persons vpon whom they are bestowed which are Our selues Others Vnder these generall heads there are many particular branches which I will in order declare §. 64. Of the spirituall blessings for which thankes is to be giuen SPirituall blessings are Bestowed here on Earth Reserued in Heauen In the ranke of the former kinde of spirituall blessings these particulars following must be accounted 1 The ground of them which is Election Together with which we are to reckon the cause thereof Gods free grace and rich mercy and also the fruit thereof certenty of saluation 2 The meritorious cause of them namely our Redemption vnder which wee must comprise the price of our redemption Christs blood and the speciall fruits thereof as Reconciliation Adoption Remission of sinnes imputation of righteousnesse c. 3 The meanes of applying the benefits of our election and redemption namely the effectuall operation of Gods Spirit vnder this head are comprised effectuall vocation regeneration sanctification and all those particular sanctifying graces which we find feele to be wrought in vs as Knowledge Faith Hope Loue Repentance Patience new Obedience c. together with the blessed fruits of them as peace of conscience ioy in the spirit holy security with the like Finally the meanes which the Spirit vseth to worke and encrease all these graces are to be remembred which are the Ministery of the Word Administration of the Sacraments and other holy Ordinances of God together with liberty of the Sabbaths of good and faithfull Ministers of publike Assemblies with the like Those eternall blessings which are in Heauen reserued for vs are such as Eye hath not seene nor eare heard nor haue entred into the heart of man We cannot in particular reckon them vp yet in the generall we must haue our hearts filled with an holy admiration of them and our mouthes with praise for them §. 65. Of the temporall blessings for which thankes is to be giuen TEmporall blessings for which thankes is to be giuen are such as concerne 1 Mankinde in generall as creation and preseruation of Man Gods prouidence ouer him and all the fruits and benefits of these 2 The whole Church thorowout the World the increase peace and prosperity of it particularly the Churches in that Land where we liue 3 Common-wealths and in particular that Common-wealth whereof we our selues are members and therein in good Magistrates good Lawes peace plenty c. 4 Families especially our owne and therein good Gouernours good seruants good parents good children a competency of goods to maintaine the state of it If God giue not onely sufficiency but also abundance more thankes is to be giuen 5 Our own persons in regard of them souÌ„dnes of mind health of body ability to performe the work of our calling Gods blessing on our labour and calling with the like §. 66. Ofgiuing thanks for remouing euils EVils remoued for which thankes is to bee giuen are Publike Priuate both these Spirituall Temporall Temporall publike euils arise from the enemies of the Church Common-wealth Thanks therfore is to be giuen when those enemies are either ouerthrown or conuerted or when their conspiracies are discouered we preserued from their mischieuous practises whether by warres inuasions treasons rebellions or priuie and secret plots with the like To this head may be referred deliuerance from plagues famines fires inundations c. Spirituall publike euils are common publike sinnes maintained by law or common practise Publike sinnes which vse to be in diuerse countries maintained by law are Idolatry Superstition Heresies Vsury Play-houses Brothel-houses c. Publike sinnes maintained in many places by common practise are Swearing Proâ—hanenesse Drunkennesse Vnclâ—anenesse Pride and brauery in apparrell c. When and where it pleaseth the Lord to afford aâ—ny meanes of reforming and restraining these publike sins then and there is matter of thanksgiuing afforded Spirituall priuate euils are either such particular sinnes wherunto our selues are most giuen or the causes of such sins as the temptations of Satan or euil lusts the vaine allurements of others or else a spirituall punishment of them as trouble of minde hardnes of heart a tormenting conscience a seared and sencelesse conscience c. They who are deliuered out of any of these snares must bee thankfull for that deliuerance Priuate temporll euils are such outward iudgements as God in anger inflicteth on men as punishments also of sinne such are penurie ignominie paine griefe sicknesse losse of goods losse of friends and other like crosses The remouing of these is matter of thanksgiuing §. 67. Of giuing thanks for crosses YEt are not outward temporall iudgements whether publike or priuate alwaies to be simply accounted euils but many times to bee reckoned and accounted in the number of Gods blessings For God oft inflicteth them on his children and that in loue for their good They are indeede grieuous and irksome to the flesh but many times profitable to the soule an heauie burthen they are but they bring forth a good precious fruit wherefore in regard of them we must wholy refer our selues to Gods will as Christ did in his bitter agonie If God bee pleased to preserue vs from them or being fallen vpon vs to remoue them we are to account this preseruation and deliuerance a blessing and fauor of the Lord and to be thankfull vnto God for it But otherwise if it please the Lord to lay any crosse vpon vs or when it lieth on
are for thy helpe more distinctions of seuerall points then were before For that which before was set forth as one Treatise is now diuided into three seuerall Treatises and the Treatise of the Sinne against the Holy Ghost added thereto maketh a fourth These seuerall Treatises are also diuided into their distinct Parts and againe subdiuided into sundry Sections ouer euery of which the summe and head of the matter therein handled is set Thus both great light is giuen for better vnderstanding and also a ready way is made for finding out the seuerall points contained in this Booke A Table of all these Diuisions aud of the distinct heads of euery of them is set before the Booke that if it please thee thou mayest at once take a briefe view of all That which I especially haue aymed at for thee is thy spirituall edification That which I earnestly desire of thee is the helpe of thy faithfull prayers Pray for me The seruant of Christ and of his Church W. G. An Analysis or Resolution of a Direction laid downe by St Paul in the sixt Chapter to the Ephesians from the beginning of vers 10. to the end of vers 20. The scope of this Direction is to keepe vs safe against all the assaults of our spirituall enemies JN this direction note 1 The Manner whereby is declared the 1 Necessitie of the point Finally 2 Affection of the Apostle where by iâ— intimated his Mildenesse Humilitie My Brethren 3 Matter wherein is required 1 To be couragious heere note 1 The dutie it selfe Be strong 2 The ground thereof Jn the Lord. 3 The motiue thereto In the power of his might 2. To bee well prepared Here note 1 The dutie 1 Generally set downe Once vers 12 Heere note 1 The Action Put on 2 The Obiect Armour Described by 1 The kind of it Armour of God 2 Sufficiency of it Whole Armor 3 End Here is declared the Benefit of Armour Able to stand 2 Enemy against whom to be vsed described by his Name Diuell TeÌ„ptations Wyleâ— Amplified by the generality All. Againe vers 13. Where note 1 The action Take to you 2 The obiect Whole armour of God 3 The End 1 To withstaÌ„d 2 To stand Amplified by the time 1 Of Combate In the eâ—â—ll day 2 Of Conquest hauing done all 2 Particularly exemplified A 2 Motiue vers 12 which is drawne from a Christian combate Wherein note 1 The kinde of Combate Wrestle 2 Combatants 1 Defendants Wee 2. Chalengers or Assaulters described 1 Negatiuely Not flesh and blood 2 Affirmatiuely by their 1 Gouernment Here note 1 The kind of it Principalities 2 Their kingdome Worldly Gouernors 3 Their vassals Darkenesse of this world 2 Power Powers 3 Nature Spirits 4 Qualitie Wickednesse 5 Cause of fight Heauenly things 3 The Meanes whereby it may be the better performed vers 18. B A In the particular exemplification note 2 The duetie Staâ—d 2 The manner of performing it Here are to six peeces of armour resembled six graces To 1 A Girdle Veritie 2 A Brest-plâ—â—â— Righteousnesse 3 Shooes Preparation of the Gospell of peace 4 A Shield Faith Heere is declared the benefit of Faith Whereby â—ee shall be able to quench This is amplified by the obiect Dares described by the 1 Generality All. 2 Quality Fierie 3 Author Diuell 5 An Helmer Hoâ—â— 6 A Sword Word of God B The meanes is Prayer amplified by 1 The kindes set downe 1 Generally Aâ—â— 2 Particularly Prayer Supplicatâ—â—â—â— 2 The time Abwayes 3 The ground The Spirit 4 The helpe thereto Watchfulnesse 5 The continuance All perseuerance 6 The persons for whom set downe 1 Generally All Saints 2 Particularly Mee Here note 1 The matter to be craued Vtterance This is amplified by the 1 Manner Opening the mouth Boldnesse 2 End Here note 1 The action To make know 〈◊〉 2 The obiect The Gospell 3 The qualitie Mysteriâ— 2 Motiue taken from 1 His function Ambassadour 2 His condition In a Chaine Both amplified by 1 The end That I may preach boldly 2 The maner As J ought to speake A TABLE OF THE HEADS OF SVCH POINTS AS ARE HANDLED in the seuerall Treatises of this Booke as they lye in Order THE FIRST TREATISE Of arming a Christian Souldier THE FIRST PART Of the fountaine of Christian courage § 1. THE Summe and seueral heads Page 1 2 The necessity of the point 3 3 The Apostles affection 3 4 The need of Christian courage 6 5 All strength from God 9 6 Gods power most mightie 12 7 The benefit of confidence in God 15 THE SECOND PART The meanes of standing sure § 1. THe heads of those meanes pag. 16 2 Christians are souldiers 16 3 The vse of spirituall graces 19 4 Christians armour spirituall 20 5 Christians armour compleate 22 6 The armour of God to be vsed 24 7 Euery grace to be vsed 26 8 Mans endeauour to bee added to Gods assistance 29 8 The end and benefit of Christian armour 32 9 Who are without armour can haue no hope to stand 33 10 Who wel vse their armor are sure to stand 35 11 Satan our aduersarie 37 12 Satan a terrible enemie 37 13 The diuels wiles 39 THE THIRD PART The reason why we must be well armed § 1 THe coherence pag. 44 2 Danger maketh watchfull 45 3 Against presumption 46 4 Against despaire 47 5 Exposition of the words 48 6 The danger of a Christians combate 49 7 None exempted from fight 51 8 Exposition of words 53 9 How our spirituall enemies exceed flesh and blood 54 10 The diuel hath his hand in euery temptation 56 11 Who cannot stand against flesh and blood can much lesse stand against principalities and powers 57 12 Exposition of words 58 13 Of Satans dominion 61 14 Of Satans power 64 15 Of the restraint of Satans power 66 16 Of Satans power in miracles 66 17 Of Satans power ouer mans will 68 18 Of Satans power ouer mans heart 68 19 Of Satans power in foreâ—telling things to come 69 20 Of the extent of Satans power 70 21 Of the power of euill Angels compared to good 71 22 Of the restraint of Satans power 72 23 Of the place where Satan ruleth 75 24 Of the parties ouer whom Satan ruleth 76 25 Of the nature of diuels 79 26 Of the aduantage which Satan hath 81 27 Of the helpe we haue against Satans aduantages 83 28 Of Satans euill qualitie â—3 29 Of the number of diuels 86 30 Of Satans abode in the ayre 89 31 Of the cause of Satans quarrell 90 THE FOVRTH PART A repetition of the meanes § 1 OF repeating one and the same thing pag. 95 2 Danger must make watchfull 98 3 A resolution of the verse 98 4 Whence our defence commeth 99 5 Of the reparre of grace 100 6 Why the whole Armour is to be vsed 102 7 Of manfull standing 102 8 Of the euill day 104 9 Of Satans being loose 104 10 Of preparation against triall 106 11 Of the multitude of trials 107
in it but to fight to this purpose many like metaphors are vsed Christians themselues are called Souldiers their course of life a fight they which oppose against them enemies the temptations wherwith they are annoyed assaults in a word this is a difference betwixt the Church in Heauen and in earth that this is militant that triumphant Thus hath God in wisedome disposed our estate on earth for weightie reasons 1. The more to manifest his pittie power prouidence and truth in keeping promise the straits whereunto in this world we are brought the promises which God hath made to deliuer vs and the many deliuerances which we haue shew that God pittieth vs in our distresses that he is prouident and carefull for our good and wise in disposing euill to good that hee is able to deliuer vs and faithfull in doing it For this cause did God suffer the Israelites to goe into Egypt to be there kept in hard bondage to be brought into many dangers and set vpon by many enemies 2. To make proofe of the gifts hee bestoweth on his children A souldiers valour is not knowne but in warre in time of peace what difference is seene betwixt a valourous man and timerous coward by that sore combate wherunto Iob was brought were the graces which God had bestowed on him euidently made knowne 3. To weine them the better from this world for so long as all things are quiet in the world without troubles oppositions and assaults we are exceedingly prone to delight in it and to say It is good to bee heere Much prosperity maketh many to be like that foole that bid his soule liue at ease c. 4. To make Heauen the more longed for while wee are on earth and the more acceptable when we come to possesse it How earnestly doth the souldier in tedious and dangerous combates desire victorie How welcome is triumph after warre As a safe hauen to Marriners tossed vp and downe in troublesome seas is most welcome so Heauen to Christians whose life in this world is a warfare a sea-fare Vse 1 Is our Christian estate a souldier-like estate a warfare accordingly let vs carry our selues a little sleepe a little food is enough for a souldier hee lyeth not on beds of downe he pampereth not his body with delicate cheare but he watcheth much hee fareth hard and lyeth hard Thus Christians may not suffer themselues to be ouertaken with the vaine delights and pleasures of this world Note what the Apostle saith of a Christian souldier No man that warreth intangleth himselfe with the affaires of this life that hee may please him who hath chosen him to be a souldier Who hauing this armour thinke to take their ease follow their pleasures embrace the world they peruert the maine end of it for it is giuen to stand and to resist which if they doe not vnworthy they are of armour and shall be cashired Ease and rest is not heere to be looked for but rather temptations and assaults which wee must watch against and when one conflict is past looke for another and resist all as they come of all things wee must take heed of security and prouide that at any time wee be not vnfurnished reade the historie of the people of Laish and make a spirituall application thereof Thus much for the Metaphor §. 3. The vse of spirituall graces COnsider we now what is meant thereby It is euident by the Apostles exemplification hereof that such spirituall sanctifying graces as God indueth his Saints withall are the armour heere meant In that these are compared to armour obserue that The graces of Gods Spirit are for safegard and defence This is the maine and principall end of armour as the Apostle himselfe in this and in the 13. verse plainely sheweth for in both places expresly hee saith that wee must put on and take to vs the whole armour of God for this very end to stand against and to resist our enemies Thus is righteousnesse as a brest-plate hope as an helmet faith as a shield al for defence as we shal after more distinctly shew in the meane while let this general obseruation be noted both of such as yet haue none of those graces and also of such as haue them or at least thinke they haue them Vse 1 For the first sort with what care and diligence are they to desire and seeke after them being so needfull and necessary what rest can they giue vnto their soules till they haue obtained them would we not count him a madde man or at least weary of his life who should rush naked without any armor into the field among his deadly enemies what then may we iudge of those that liue in this world among the mortall enemies of their soules vtterly destitute of all sauing graces how many thousands thus liue as it were weary of their soules and iudge themselues vnworthy of eternall life Vse 2 For the other sort which haue these grace they are to vse them for their defence as armour is vsed and not for ostentation Armour is not giuen to iet vp and downe in it and be proud of it as many are of apparell Let those who haue no better gifts then such as are called parts of nature as wit strength bewtie and the like boast in them if they list these are like light sleight gay stuffes which make children and fooles bragge Gods graces are of a more sound and solide substance and therefore to be vsed accordingly and not made a matter of shew ostentation Let this be noted of such as are ouer conceited and so proud of their knowledge faith patience other graces §. 4. Christians armour spirituall THus hauing handled the Metaphor and the meaning thereof come wee to the amplification The first point whereof is the kinde of armour heere set forth It is called armour of God and that in foure especiall respects 1. It is made of God euen in heauen 2. It is prescribed of God euen in his Word 3. It is giuen of God euen by his Spirit 4. It is agreeable to God euen to his will All these doe shew that The armour wherewith Christians are fenced is diuine and spirituall In this respect saith the Apostle The weapons of our warfare are not carnall by denying one contrarie he affirmeth the other not carnall that is spirituall The seuerall peeces after mentioned do euidently proue this point Our enemies are spirituall and their assaults spirituall must not then our armour needs be spirituall What other armour can stand vs in stead against such enemies such assaults as good haue a sheete of paper on our naked brests to keepe off a musket shot as vse any other armour then spirituall against the spirituall assaults of spirituall enemies Vse 1 Hereby is discouered the egregious folly of many in fencing themselues against spirituall
of body sickenesse and such like crosses cannot beare vexation of mind or disturbance of their passion 3 It is also vncertaine how long we shall be subiect to tryals because the continuance of our life is vncertaine This world is the field of the Lords battell so long as we are in the field the enemies will assault vs now to yeeld before the battell be ended is worse then neuer to haue endured any at all the glory of all our former patience is not onely lost but also turned into shame and ignominy and God prouoked vtterly to giue vs ouer This last point is the rather to be regarded because most faile therin for many can endure an heauy burden and a sore brunt for a while but if long it lie vpon them then they faint This was it wherin the Hebrewes failed for the redressing wherof the Apostle is very earnest §. 18. Of too light regard of Crosses TWo extreames whereunto we are very prone to runne the Preacher and which much hinder this perfect work of patience are noted by and by the Aâ—postle one is too light regard the other is too great feare of such crosses as God layeth on men for some despise them as matters not much to be regarded so much the notation of the originall words imply other faint and sinke vnder the burthen of them as if they were vnsupportable not to be endured so much also the notation of the other originall words imply They looke not to God who smiteth these fixe their eyes too fast vpon his Iustice and wrath It is commonly stupidity of mind or stubbornesse of will that maketh men fall into the former They who are by nature stupide and blockish haue not a spirituall sence of crosses but are like to men dead drunke Pro. 23. 33. they endure many troubles but receiue no good by any trouble Such were those Israelites of whom Ieremiah complaineth and Pharaoh was such an one They who are of a stubborne disposition despise Gods corrections as the foole whose foolishnesse will not depart from him though thou shouldest bray him in a morter c. Such were those Israelites of whom Isaiah complaineth and Ahaz was such an one These are two dangerous rockes at which many suffer shipwracke two such stumbling blockes as cause many to fall and pitch into hell Yet many count the first of these namely so to stand out all crosses as not to be moued therewith a vertue answerable to this heathenish opinion is the practise of many who professe themselues to be Christians Let publike iudgements fall on the land where they liue as famine plague sword c. or on cities and townes in that land as inundations of waters fires sicknesses c. or on their owne houses their wiues and children are little moued no though it fal vpon their owne pates If they may be freed from them or deliuered out of them they thinke it well if not they thinke it destiny they must beare it and so like beasts or rather like blockes lye vnder their burthen thus many lye on their death beds without remorse like Naball whose heart dyed within him and he was like a stone §. 19. Of despising Gods corrections THe other sort that through a rebellious will despise Gods corrections are the worser sort they prouoke God to shew himselfe a God of vengeance euen a consuming fire for With the froward he will shew himselfe froward Reade what God threatneth Leu 26. 18 21 24 28. and how he executed those threats Amo. 4. 6. c. That in these our dayes men carry themselues stoutly against God is too euident both by Gods dealings and mens For God is very mercifull slow to anger What is the cause then that he hath of late sent so may iudgements one after another vnto this land wee may truely say with Ieremiah vnto God We haue sinned and rebelled therefore thou hast not spared For man who is bettered by the Lords correcting hand what sinne is left oh beloued let vs take heed we prouoke not God to lay his tod aside and to take vp a staffe or if that make vs not stoop to vnsheath his sword and cleane cut vs off §. 20. Of fainting vnder the Crosse THis extreame the wickeder sortfall into into the other fall the weaker sort but the better yea many the deare Saints of God Dauid seemeth by his owne confession to haue fainted in his mourning for such is the feeblenesse of our nature such our forgetfulnesse of Gods power and promises that we oft let go from vs those stayes and props which the Lord hath afforded vnto vs to vphold The Apostle implyeth that euen Gods children without great watchfulnesse and continuall obseruation are very ready to waxe faint Experience as of all other times so of ours also doth verifie as much For how is it that there should be such slackenesse in many who haue beene heeretofore very forward zealous and that mens after proceedings should bee so vnlike to their former good beginnings but that they faint by reason of that hard way and those manifold troubles by which wee must passe vnto heauen Great is the danger and damage of this fainting it makes men weary of well doing it causeth them to repent of the good which is done and to turne backe into an easier course as they suppose and so to lose all the glory of that good which hath beene done yea it oft causeth fearefull doubting and despaire and so maketh all the help which the Scripture affordeth to be in vaine §. 21. Directions to keepe men from despising the Crosse VVE ought therfore to be watchfull against both these extreames that we fall not into the former obserue these few directions 1 In all afflictions looke as Dauid did vnto him who smiteth and know that they come not by chance but by Gods wise disposing prouidence and that purposely to breed in vs true remorse Know also that the Lord can adde crosse vnto crosse till he pull downe our stout stomacks or breake our proud backes and bring vs to vtter confusion Yea know that his wrath is as his greatnesse infinite vnsupportable on whomsoeuer it lighteth it crusheth him down to hell so that though a man might thinke he could beare all outward crosses yet Gods wrath can presse him much more heauily 2 Take notice of the iudgements which other men by despising the Lord bring vpon themselues this may worke vpon thine hard heart It is an especiall point of wisedome to be warned by other mens harmes This was the wisedome of the third captaine which was sent to Eliah Note the issue 3 Make vse of the least crosses and begin speedily to humble thy selfe If thy heart begin to be touched suffer it not presently to be hardned againe but more and more humble thy selfe Thus will the Lord repent of the iudgment he intended and
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
please God and setteth himselfe in way of thankefulnesse to doe that as faithfull Enoch who had this testimony that he pleased God being very fearefull to offend him as faithfull Ioseph who being tempted to doe euill said How shall I doe this and sinne against God This cleare conscience being a proper worke and fruit of Faith must needs be a sure note and euidence thereof which the Apostle implieth by ioyning them together They who indeed haue a good conscience haue a sweete sensible and powerfull proofe of the truth of their Faith I will therefore a little longer insist vpon this point and distinctly shew 1 What is the groud or fountaine of a cleare conscience 2 What the inseparable properties thereof are 3 What the extent of it is These points I will the rather note out because they are further euidences and proofes of Faith §. 55. Of loue arising from Faith THe ground-worke of a cleare conscience is loue for Faith giueth assurance of Gods loue a sence of Gods loue worketh loue to God as fire causeth heate so loue causeth loue We loue God because he loued vs first And this loue stirreth vs vp to endeauour to haue a cleare conscience before God I may not vnfitly resemble Faith loue and a cleare conscience to the sappe bud and fruit of a tree the tree is Christ the seuerall branches are particular Christians the sap which runneth thorow all the seuerall branches and is the very life of them is the Spirit that which receiueth and conueyeth the sappe into euery branch is Faith the budde which first sprouteth out is Loue the fruit which commeth out of that bud and manifesteth all the rest is that cleare conscience which now we speake of both fruite and budde spring out of the sappe yet the fruit commeth immediatly out of the bud so both loue and a cleare conscience come from Faith but a cleare conscience immediatly from loue Our loue to God is it which maketh vs carefull to please him fearefull to offend him Wherefore first make tryall of Faith by loue for marke what Christ said of the poore penitent sinner Many sinnes are forgiuen her for she loued much What was her loue the cause of the forgiuenesse of her sinnes No it was a fruit a signe a proofe thereof her sinnes being forgiuen and the pardon of them reuealed to her heart conscience she loued Christ and in testimony of her loue washed wiped and kissed his feete We loue God because we are first loued yea because the loue of God is first shed abroad in our hearts by the holy Ghost whereby we haue a sence of Gods loue to vs. Now because God who cannot be seene hath left vs a visible image of himselfe euen our brother whom he hath set in his owne steed therefore our loue to God moueth vs also to loue our brother and so endeauour to keep a cleare conscience before God and men Saint Iohn doth much presse the loue of our brother as an euident fruite and signe of our loue to God Among other notes of true Faith this especially is to be obserued as a tryall of the weakest Faith when other notes faile this may stand a poore Christian in great steed The Faith of many is so weake that it doth not pacifiâ— their conscience nor breed any ioy in them yet it worketh loue for aske one who is a weake yet a true Christian and findeth not in himselfe a quiet conscience spirituall ioy and such like euident testimonies whereof I haue before spoken which argues a strong Faith aske him if he loue God hee will not deny it but say Oh I loue God with all my heart If hee doe deny it further aske if he be not greeued for displeasing God if his desire and endeauor be not to please him or yet further aske if he loue not such as he is perswaded loue God Few that are indeed true Christians and not ouerwhelmed with some violent temptations will deny these Now these argue a loue to God in them which must needs proue that they haue Gods loue in some measure reuealed to them and that they beleeue God loueth them though sensibly they discerne it not §. 56. Of a pure heart arising from Faith 2 THe next thing which argueth a cleare conscience to be a fruit of Faith is an inseparable property thereof namely a pure heart These two doth the Apostle â—oyne and that together with Faith and loue â—ea hee â—placeth the testimony of a good conscience in simplicity â—and godly purenesse Now from Faith commeth purity of heart for Faith hath immediate respect to God alone who seeth not as man seeth but searcheth the heart and tryeth the reines in that respect causeth a man to walk before him in truth and with a perfect heart therefore is true Faith called vnfained faith so as hee that in truth dares say Iudge me O Lord for I haue walked in mine integrity hath a good euidence of Faith §. 57. Of keeping a good conscience in all things 3 THe last point is concerning the Extent of a cleare conscience which is without restraint and that in a double respect 1 Of the matter in all things 2 Of the continuance alwayes The generality of the matter hath reference to the rule of a good conscience which is his reuealed will to whom I desire to approue my self that is Gods word Because I desire to please God therefore whatsoeuer I know to be his will I endeauour to doe Thus did Dauid Ioseph Zacharie and Elizabeth Paul and many other testifie their good conscience to Gods word and therby gaue proofe of their true Faith This extent of a good conscience respecteth rather the integrity of the heart then the perfection of the work for perfection of the worke is a full and perfect fulfilling of all the commandements of God whereunto none can attaine in this world Integrity of heart is a true and equall endeauour to performe them all and that though they seeme neuer so contrary to our corrupt humor for herein lyeth a maine difference betwixt Faith vnfeined and hypocriticall The lusts of an hypocrite rule him preuaile ouer his Faith in such things as crosse not his lusts he can be content to obey but no further loath he is to try himselfe he endureth not that any other should try him But vnfeined Faith controuleth all naturall conceits and worldly desires it maketh both reason and will to yeeld to Gods word and will and so maketh a man ready to doe whatsoeuer hee knoweth to be Gods will yea it breedeth an holy iealousie of himselfe as Iob had of his children so as he is very carefull in examining his heart and wayes and willing that others should trie him yea desirous that God would sift him and discouer such hidden sinnes and corruptions as
turne their hearts can answer We beseech thee to heare vs good Lord but from the heart to pray for them euen when they wrong vs or while their iniuries are fresh in our memories as Christ and Stephen did is a rare matter so rare as few attaine vnto it witnesse that pronenesse which is in the best if not openly to curse and vse fearefull imprecations as the worser sort doe yet inwardly to wish and imagine many euils against them This desire of reuenge being one of the lusts of the flesh we must labour to maintaine a contrary lust of the spirit which is to loue our enemies and pray for them for The spirit lusteth against the flesh If we be led by the spirit we shal not fulfill the lusts of the flesh 2 If it be a breach of loue not to pray for our enemies how great a fault is it to refuse or forget to pray for those who neuer hurt vs because they are strangers vnknowne and as men thinke they no whit beholding vnto them Is this for Gods sake Christs sake conscience sake and loue sake without respect of persons to performe this duty If such knew the benefit of Prayer they would bee glad to pertake of the benefit of their prayers who neuer knew them Is it not then good reason that strangers whom they neuer knew should al 's pertake of the benefit of their Prayers 3 If to forget strangers be such a fault how monstrous inhumane and vnnaturall a thing is it to negle◠this maine duty of loue wherein we may doe so much good and not performe it for those to whom wee are bound by particular and peculiar bonds not onely some kinsfolke afarre off countrey-men fellow-citizens townes-men parishioners neighbours friends and such like but many which are very neere of blood of one and the same family bedfellowes with the like neuer pray one for another Not husbands and wiues parents and children brothers and sisters with the like many Parents other wise prouident for their children faile in this maine point whereby it commeth to passe that their prouidence faileth of the issue desired and expected The Apostle saith If there be any that prouideth not for his owne he denyeth the faith and is worse then an Infidel What is he then that prayeth not for his owne shall not Diues rise vp in iudgement against such who being in hell prayed that Lazarus might goe to his fathers house and to his brethren to testifie vnto them lest they also should come into that place of torment 4 The very heathen could say that a mans countrey is to be preferred before his family publike persons before priuate yet many who professe themselues Christians are very vnmindfull of the Church and Common-wealth where they liue neuer calling vpon God for Ministers and Magistrates May we not well thinke that this is one cause why there are so few good why such corruptions in both assuredly if God were faithfully earnestly instantly called vpon we should haue more store of better 5 In the last place what may we thinke of those who pray not for the Saints all of whom aboue al other ought to be prayed for can the loue of God be in such But then what of such as are so farre from praying for any of them as they curse them wish all euill against them in this respect because they are Saints and vpright in heart there be husbands that curse such wiues parents such children maisters such seruants Magistrates such subiects Ministers such people and so on the other side wiues such husbands children such parents c. So also brothers such brothers kinsmen such kinsmen neighbours such neighbours c. Well may wee thinke that they who thus hate whom God loueth and curse whom God blesseth are neither loued of God nor shall receiue blessing from him vnlesse they thorowly repent The Apostle saith pray for all Saints among Saints excluding none at all they curse all Saints euen those that are by outward bonds neerest knit vnto them This their bitter spite against Saints whom otherwise they could loue if they wee not Saints argueth that they haue no part or fellowship in the body of Christ nor in other priuiledges of the Saints §. 53 Of the things which we are to pray for in the behalfe of others FOr the things which wee are to aske in praier for others in generall they are whatsoeuer we may aske for our selues for proofe whereof obserue the forme of the Lords praier in euery petition where we aske any thing for our selues we include others we aske bread for others giue vs our daily bread so likewise forgiuenesse of sinnes freedome from temptation and deliuerance from euill Here therefore I might runne ouer againe al those particular points which were before deliuered concerning good things whether temporall spirituall or eternall to be praied for and euill things whether euill of fault or euill of punishment to be prayed against and apply them to prayers made for others but that heedeth not onely here obserue this generall rule that according to the needes of others are prayers to be made for them 1 If they be not called pray that they may be conuerted no doubt but Christs prayer on the crosse was the cause that so many Iewes after his death were conuerted The like may be said of Steuens praier 2 If they be called pray that they may be established and grow in grace as Saint Paul did 3 If they haue sinned pray that their sinnes may be forgiuen 4 If they be sicke pray that they may be raised 5 If they be wrongfully imprisoned that they may be deliuered and so according to other needs §. 54. This Gods will not knowne is no sufficient cause to hinder praier for others Obiect THus may wee crosse Gods determined purpose by praying for those things which God doth not purpose to grant as to pray for a mans life when his time of departure is come Answ 1. The same might be obiected against praier for our selues and then what praier should be made 2 Gods reuealed will is the rule and ground of our praiers we are not to search into his secret counsell but whatsoeuer we find warranted in the word to pray for 3 In all praiers for others we must pray with limitation and subiection to Gods will there is nothing for which we can pray so absolutely in the behalfe of others as in our owne behalfe for we cannot know the estate of others so well as of our selues §. 55. Of imprecations against ones selfe THe fourth and last branch of Prayer is Expostulation or Imprecation against others which is a kind of Prayer whereby iudgement and vengeance is desired In handling this point I will shew 1 What the persons be against whom imprecations may be made 2 In what respect they may be made For the persons No man may pray against
taken from them and then shall they fast hath the force of a precept 3 The same occasions and the same ends of fasting which were vnder the Law still remaine vnder the Gospell what these occasions and ends are hath bin shewed before wherefore as we make conscience of other duties so let vs make conscience of this also As God doth manifest his iust indignation against vs by threatning or inflicting any iudgement or by with-holding or taking away any blessing so let vs manifest our true humiliation by fasting Fasting added to prayer maketh it extraordinarily powerfull as appeareth by these three euidences 1 By the great and wonderfull things which the Saints haue obtained thereby Annah though the Lord had made her barren obtained a childe The Iewes in Iehosaphats time obtained an extraordinary victorie And in Esthers time a memorable preseruation Many like examples are noted in the Scripture 2 By that respect which God hath had to the fasting of Hypocrites as is noted in the example of Ahab If God were moued to stay a temporall iudgement threatned against a wicked man vpon his temporary humiliation by fasting what will he not doe vpon the true humiliation of his faithfull children by fasting 3 By that instance which Christ giueth of casting out such a kinde of Diuell by fasting and prayer as by no other meanes can be cast out If an extraordidary Diuell may be cast out by fasting and prayer when he hath gotten possession in a man how much more may diabolicall passions and corruptions bee cast out of a man by this meanes No maruell that the Diuell so much preuaileth euery where seeing this soueraigne meanes of weakening his power is so much neglected We in this Land haue done our selues much wrong by neglect of this duty That which afterwards shall be spoken of motiues to extraordinary prayer and of our negligence therein may in particular be applied to this helpe of prayer §. 112. Of Vowes THe other helps to extraordinary prayer is making of Vowes which is both expresly commanded Psalmâ— 76. 11. and also hath been by Gods children much practised Iaakob vowed a vow to God as he was going to his vnkle Laban Gen. 28. 20. 21. So did Annah 1 Sam. 1. 11 Dauid Psal 132. 2. and many other Saints Vowing is so proper to praying that the Greek word which in the new Testament most vsually signifieth praier seemeth to be drawen from a vow 1 To vow in praying doth much sharpen our praiers and make vs more eagerly call vpon God 2 It doth manifest a very earnest desire of obtaining the thing we desire it argueth that we are willing to doe any thing or part with any thing to obtaine it 3 It doth as it were set a tutor ouer vs to call vpon vs to perform our duty to check vs when we are slack therein and to keepe vs within that compasse that we haue set vnto our selues Obiect This was a thing belonging rather to the pedagogy of the Iewes then to the ripe age of Christians vnder the Gospell Answ Indeede because the Church before Christs time was but in her non-age in comparison of that manage whereunto since Christs time it is growne vowes were then more vsuall then they are now Yea at that time their voluntary vowes were parts of Gods worship as other rites and cerimonies which were inioyned them of God were whereunto we are not now so strictly bound So as there is some difference betwixt the time of the Law and of the Gospell in this respect Yet notwithstanding are not all vowes and the vse of them vtterly abolished they still remaine lawfull and helpfull vnto vs. For though wee are attained to a riper age then that of the Iewes yet are we not come to a perfect age wee are but children in regard of that measure of the age of the fulnesse of Christ whereunto the spirits of iust and perâ—ect men in Heauen attaine So as still we haue need of helps and among other helps this of vowes is needful and may be profitable vnto vs. §. 113. Of the things which concur to the making of a lawfull vow VVHerefore for our direction in vsing this helpe wee must obserue what things concur to the making of a good and lawfull vowe euen those foure things whereby euery thing is made good the foure causes which are 1. The maker of the vow 2. The matter of it 3. The manner thereof 4. The end 1 The person who maketh a vow must be both of vnderstanding and also of power to make it In vowing we haue to doe with God who must not be dallied withall nor mocked They who deale with him must well conceiue what they doe wherefore Ideots children frensie persons and such like are not fit to vow they must also haue an ability to performe what they vow wherefore such as are vnder the authority and command of others may not vow in such cases wherein their Gouernours may crosse their vow 2 The thing vowed must bee both lawfull and possible To vow to commit a sinne as the Iewes vowed to kill Paul is a double iniquity To vowe that which we are not able to doe as many who vow perpetuall continency is a plaine mockery 3 In regard of the manner a vow must be made freely and maturely A vowe is a kinde of spirituall offering it must therefore bee a free will offering or else can it not be acceptable to God It is not meete for Parents to force their children or any man to force another to make a vowe A vow is also a matter of weight it must bee made in iudgement vpon due consideration and deliberation not rashly or vnaduisedly Herein did Ieptha though otherwise a good man offend Rash vowes canse either much mischeefe or much repentance 4 There be two maine ends of a vow One to preuent or redresse some sinne as for a man which is of a flexible disposition and much drawne away by vaine company to vow against such and such company or for a man that hath a light braine and is soone made drunken with strong beere and wine to vow against these The other to hold a man close to some duty as to vow euery day to reade so much or so much of the Scripture morning and euening to pray to sanctifie the Sabbath c. Obiect Wee are bound to performe all these things though they bee not vowed Answ We vow those things which wee are otherwise bound to doe in regard of our owne dulnesse and backwardnes that so we may by a double bond one of Gods law the other of our vow be the more prouoked to doe them Iaakobs vow made to God in these words The Lord shall be my God was a duty commanded Gen. 28. 21. A vow being thus made wee are bound in conscience to performe it c Pay therefore that which thou hast vowed It
their suits Impudency taken in the best sence as Christ vseth the word is such an holy constant importunity as will take no denial This we may vse to God and if we vse it we shal assuredly preuaile for note what Christ saith Shall not God auenge his owne elect which cry day and night vnto him though he beare long with them Particular examples of oft praying for one thing and long holding out in prayer were laid downe in the point of extraordinary prayer §. 142. Of the reasons of Perseuerance THe ground of this Perseuerance is Gods wise disposing prouidence who oft setteth a long date to the accomplishment of his promises till which time come he seemeth not to heare vs and yet expecteth that wee should solicite and ply him with our prayers not because he needeth soliciters and remembrancers but for iust and weightie reasons 1 The sacrifice of prayer is a sweete and delight some sacrifice to God The Apostle speaking of the calues or fruits of our lippes which are prayers and praises saith with such sacrifices God is pleased In this respect prayer is called Incense God is delighted with the prayers of his Saints as men with the sauour of sweete incense Hee loueth to heare them oft praying and long to continue prouided that the prayer come from an honest heart and true desire 2 God thus trieth the faith and patience of his Saints whether they can and wil continue to depend vpon him Who cease to pray cease to waite they withdraw themselues from God h Gods soule will haue no pleasure in them Heb. 10 38. 3 By Perseuerance prayers waxe more earnest and feruent Christ often praying prayed the more feruently Prayer is like to fire which if it finde fit matter the longer it burnes the hotter it burnes But God loueth not key cold prayers they are as irkesome to him as luke-warme water to a mans stomack God will spue them out 4 God thus moueth his children to search their hearts to see if they can finde any cause in them why God heareth them not This was a meanes whereby Achans sin came to be found out yea by Gods denying once and twice to heare the Israelites they were brought to repentance 5 God doth thus commend his blessings so much the more vnto vs. For good things much desired oft craued long expected are more welcome when they are obtained and wee mooued to bee more thankefull for them Things soone obtained are little regarded §. 143. Of the damage of not perseuering and aduantage of perseuering VVHat a vaine conceit is it to think that it is in vaine long or oft to call vpon God if at first hee heare not Such was the conceit of him who said Behold this euill commeth of the Lord should I attend on the Lord any longer This conceit cannot be free from pride and arrogancie yea it is a disdainfull and presumptuous conceit Yet by nature wee are all too proane vnto it for wee are ready to prescribe a time vnto God and to say So long will I continue to depend vpon him and pray vnto him if by that time he heare not he will neuer heare This is the cause that oft we faile of the fruits of our prayers and fall into many temptations giuing our spirituall enemies great aduantage against vs. For our parts let vs learne how to carry our selues when God seemeth to reiect our praiers euen as the woman of Canaan when Christ at first would not seeme to heare and after told her plainely he was not sent to her and the third time compared her vnto a whelpe yet shee continued praying and what was the issue her faith was commended her request was granted Neuer any that perseuered lost their labour As for them who haue lyen long vnder a crosse let them not thinke their prayers are not regarded or themselues not respected because at first they were not heard we heere see that God expecteth perseuerance THE SEVENTH PART The persons for whom Prayer is to be made Ephes 6. 19. 20. And for me that vtterance may bee giuen vnto me that I may open my mouth boldly to make knowne the mystery of the Gospell For which I am an Embassador in bonds that therein I may speake boldly as I ought to speake §. 144. Of desiring the helpe of others prayers FRom his direction vnto prayer the Apostle proceedeth vnto an especiall request that they whom hee had instructed and incited to pray for others would in particular pray for him whence obserue that As Christians ought to pray for others so to desire the mutuall prayers of others for themselues Seldome did Saint Paul write to any of whom he requested not their prayers whether they were whole Churches as in this and many other Epistles or particular persons as Philemon This hath been the ancient practise of Gods children Hezekiah desired the prayers of Isaiah Hester of the Iewes Daniel of his three companions God intimated thus much vnto Abimelech that it would be good for him to craue the prayers of Abram and vnto Eliphaz Bildad and Zophar that it would bee good for them to seeke the prayers of Iob. Did not Saint Iames exhort hereunto when he saith Is any sicke among you Let him call for the Elders of the Church and let them pray for him §. 145. Of motiues to desire others prayers THe motiues which were alledged to inforce the dutie of prayer in generall might fitly bee heere againe applied for prayer being a dutie whereby God is much honored and a thing very powerfull with God and profitable to those for whom it is made we ought to take all occasions to stirre vp others thereunto But there are many more particular reasons to vrge this doctrine for by desiring the prayers of others 1 Wee testifie our great desire of Gods blessing and therupon we think it not enough to pray for it our selues but also seeke the helpe of others prayers to obtaine it 2 Wee shew that we acknowledge a communion of Saints which performe mutuall duties one to another 3 We manifest a sence of our owne weaknesse for the supporting whereof we craue the helpe of others yea we manifest much humility 4 We maintaine mutuall loue which consisteth not onely in offering and doing kindnesses but also crauing and accepting the like if a man doe not sometimes desire and receiue good turnes at his friends hands he wil make his friend vnwilling and ashamed to seeke and receiue any at his hands and so will entercourse of loue be soone broken off §. 146. Of the difference betwixt desiring other mens prayers and making them mediators Obiect THus are many Mediators made Answ Nothing so for our desire is not that oâ—ther men should present our persons and our prayers to God and so make them acceptable which is the office of a
§. 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
committed not on ignorance only but against knowledge voluntarily presumptuously against God and man the history recorded of him apparantly sheweth and yet were they all pardoned The reason hereof may not be sought in the party that sinneth or in the nature of sinne for euery sin is mortall and deserueth eternall condemnation In either of those no reason at all can be found out But onely in the extent of Gods mercy and in the all-sufficiencie of Christs sacrifice For the mercy of God is greater not onely then any one but then all sinnes whatsoeuer and the sacrifice of Christ is a sufficient price of redemption for all His blood clenseth from all sinne As Gods mercy and Christs sacrifice are the cause of pardoning any one sinne so the riches of Gods mercy and the infinite value of Christs Sacrifice are the cause of pardoning all sinnes Obiect Why then is not the sinne against the Holy Ghost pardonable Answ Not because it is greater then Gods mercy or aboue the price of Christs oblation but because of Gods reuealed determination against it as we shall hereafter more distinctly heare Vse 1 From this extent of Gods mercie we may well inferre that mans destruction is of himselfe either because he malitiously despiteth the Spirit of Grace or wilfully reiecteth the offer of pardon In the order of redemption God hath made mans sinne pardonable but man by his impenitencie makes it not to be pardoned Vse 2 From the forenamed Doctrine we may take courage to flye to the Throne of grace for pardon how many soeuer or how great soeuer our sinnes haue beene Note the gracious inuitation of the Lord by his Prophet saying Come now and let vs reason together though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Whensoeuer the Diuell seeketh to bring vs to despaire either by the multitude or by the hainousnesse of our sinnes let vs in faith plead this before God All sinnes shall be forgiuen and thereupon apply to our soules the blood of Christ which clenseth from all sinne and be moued thereby to turne from all §. 7. Of Blasphemie how hainous a sinne it is THe particular sinne whereby the forenamed mercie of God in forgiuing sinne is exemplied is Blasphemy For in Saint Matthew Blasphemy is expresly added to all manner of sinne that shall be forgiuen and in Saint Marke it is said that All blasphemies wherewith soeuer men shal blaspheme shall be forgiuen Whence are offered two Doctrines to our consideration 1 Blasphemie is a most hainous sinne 2 Blasphemie may be forgiuen The former Doctrine is implied by the particular mention of it in this place For in that Christ giueth this as an instance and euidence of Gods rich mercy in forgiuing al manner of sinne because he forgiueth Blasphemie hee giueth vs thereby to vnderstand that Blasphemie is one of the most notorious sinnes a sinne which is most hardly forgiuen which yet notwithstanding being forgiuen wee may well hope that other sinnes may be forgiuen The truth of this Doctrine will yet more clearely appeare if we consider the nature of Blasphemie Blasphemie according to the notation of the Greeke word fignifieth to hurt ones fame or credit yea in Hebrew also a blasphemer of God is said to strike thorow the name of Iehouah In former ancient times this world Blasphemie hath bin vsed to set forth the dishonor and disgrace that is done to mans name and credit in which sence it is also sometimes vsed in the new Testament as where Saint Paul saith of himselfe and other Ministers of the Gospell Being defamed or word for word to translate it being blasphemed we pray and where Saint Iude saith of the wicked in his time They speake euill of or they blaspheme dignities Yet now long vse in Gods Church hath appropriated the word Blasphemie to an high dishonour done to the great name of God and that both in regard of the Matter and also of the Manner whereby Gods name is dishonoured In regard of the matter of Blasphemie God is blasphemed two wayes either Priuatiuely by taking away from God that which is due vnto him and wherein his honor consisteth or Positiuely by attributing that vnto him which is vnbeseeming his Maiestie and dishonorable to his great name The honor due to God is taken from him two wayes 1 Simply when that which properly belongeth vnto him is denied him Thus because the King of Ashur denied that God was able to saue Ierusalem and to deliuer it out of his hands hee is said to blaspheme the Lord God of Israel 2 By consequence when that which is proper to the Creator is attributed to the creature thus the Scribes and Pharisies imagining Christ to bee a meere creature and not thinking that he was God because he tooke vpon him to forgiue sinnes which is a power proper onely vnto God accused him of Blasphemie and againe the Iewes went about to stone him for Blasphemie because as they alledge he being a man made himselfe God Though their censure of Christ were most false and slanderous yet thereby they plainly shew what was accounted blasphemie But to make this point more cleare the Holy Ghost expresly saith of the Israelites in the wildernesse that they committed great blasphemies because they said of the molten Calfe which they set vp This is thy God which brought thee vp out of the Land of Aegypt whereby they attribute to the Calfe a creature of their owne making that which God the Creator of all things did The other kind of blasphemie in attributing such things to God which are vnbeseeming his Excellencie is noted in those Israelites that caused their sonnes to passe thorow the fire making God thereby like vnto the Diuell to delight in mans blood a thing most dishonorable to the Diuine Maiestie The Lord hauing relation to that Heathenish and barbarous fact of the Israelites saith to their children In this haue your Fathers blasphemed me Thus it is noted of those on whom the Viall of Gods wrath was powred out that they blasphemed the God of heauen for their paines their blaspemie without question was that they impeached God of iniustice vnmercifulnes cruelty and such like things much vnbeseeming his glorious name In regard of the manner of blasphemie when any thing is spoken of God or to God ignominiously reproachfully disgracefully contemptuously or the like Gods name is blasphemed thereby as when Pharaoh said Who is the Lord that I should heare his voice c. And when Iehoram King of Israel said Behold this euil is of the Lord what should I waite for the Lord any longer And when Nebuchadnezzar said Who is that God that shall deliuer you out of my hands And when the wicked in Iobs time said What is the Almightie that we should serue him and what