to God and man so that a conformity thereunto is righteousnesse §. 2. Of the kinds of Righteousnesse Obiect THis is such a peece of armour as none in this life can attaine vnto but Christ Iesus the true naturall Sonne of God who by an excellency and propriety is called That iust one Of him it is properly said That hee put on righteousnesse as a brest plate Indeed at first God made man righteous and in Heauen the Saints shall bee all iust and perfect but on earth there is none righteous no not one Answer There is a double righteousnesse mentioned in the Scripture one legall framed according to the exact rule and strict rigour of the Law The other Eâ—angelicall accepted according to the gracious fauour and limitation of the Gospell The Law requireth two things First an absolute perfection in euery part point and degree thereof Secondly this perfection in that very party who is iustified thereby For Moses thus describeth the righteousnesse which is of the Law that the man euen the man himselfe in and by himselfe which doth those things euen all those things which are written in the Law according to the vttermost extent of them shall liue thereby but cursed is euery man that continueth not in all things c. By the Gospell both those are limited and the rigour of them mitigated For there are two parts of Euangelicall righteousnesse one of Faith the other of a good conscience The righteousnesse of faith is Christ himselfe with his righteousnes imputed to vs and by faith receiued of vs in which respect Christ is said to be the end of the Law for righteousnesse to euery one that beleeueth The end of the Law is to iustifie and saue those which fulfill it Now we by reason of the flesh dwelling in vs cannot fulfill it Christ therefore subiected himselfe thereto he perfectly fulfilled it To them which beleeue his perfect righteousnesse is imputed so as they are iustified and saued thereby Thus is Christ the end of the Law and that which by the Law was exacted of our owne persons by the Gospell is accepted for vs in Christ who performed it This Righteousnesse of Faith is comprised vnder the fourth peece of Spirituall Armour verse 16. Here therefore is especially ment the righteousnes of a good conscience §. 3. Of that Righteousnesse which is here meant THis Righteousnesse is a powerfull worke of Gods Spirit in the regenerate whereby they endeauour to approue themselues vnto God and man by performing what Gods Law requireth to be performed vnto both I terme it First A worke of Gods Spirit because it is the Spirit which quickeneth and enableth vs to doe what we doe 2 Powerfull because we are by nature Dead in sins and not able of our selues so much as to think a good thoght 3 In the regenerate for that onely which is borne of the Spirit is spirit 4 Indeauour for this being true and earnest with the very vttermost of our power is the greatest perfection which in this World we can attaine vnto 5 To approue to God and man because duties are required towards both 6 What Gods Law requireth because that sheweth what God doth approue and what man should approue This was that righteousnesse for which Zacâ—ary and Elizabeth were commended This consisteth of two branches First to abstaine from euill Secondly to doe good Dauid describing a righteous man saith Surely he doth none iniquity but walketh in the way of God Oft doth the Scripture ioine those two together as two essentiall parts of righteousnesse except these two doe concurre the brest-plate is not sound §. 4. Of resembling Righteousnesse to a brest-plate Point 2 THe second point is concerning the fit resemblance of Righteousnesse to a brest-plate The originall word translated brest-plate properly signifieth that part of the body wherein the vitall parts as the heart lungs liuer and the like doe lie the whole vpper part of a mans body before euen from the necke to the thighes is comprised vnder this title Hence is it that that peece of armour which couereth this part of the body hath the same name The vse of this peece is to keepe safe the vitall parts and preserue a man from being mortally wounded or killed downe-right Thus doth righteousnesse keepe the Christian souldier safe and sure that the Diuell with all his assaults cannot pierce his soule and so vtterly destroy him A Lyon which is strong among beasts Prou. 30. 30. may be taken and destroied 1 Sam. 17. 3. 6. but so cannot the righteous This vse of righteousnesse will yet more euidently appeare if wee consider what it is that doth indeed mortally wound the soule and drawâ—forth the vitall blood and very life of it It is sin and nothing but sin that can destroy the soule By it did Satan first wound and kil our first Parents By it hath he from time to time preuailed in the World For sinne first prouoked Gods wrath procured the curse of the Law brought death and all the concomitances thereof The very sting of death is sinne Sinne first kindled hell fire and still continueth to blow vp and inflame the same Where the brest-plate of righteousnesse is well put on there sinne hath no power Righteousnesse is as contrary to sinne as water to fire and it will soone quench the heate of sinne §. 5. Of putting on the brest-plate of Righteousnesse Point 3 THis brest-plate of Righteousnesse is put on by the right practice of true repentance which according to the proper notation and true meaning of the word is a change of the minde namely such a change as bringeth forth a reformed life This true alteration of the minde and heart first causeth a thorow detestation of our former wicked course together with an vtter abiuration and renouncing of the same and then an holy resolute purpose to leade another kind of life and insteed of former sinnes to practise contrary duties as if a man in former times haue beene profane to bee so much the more religious for the time to come if a blasphemer before more carefull to honour the Name of God if riotous so much the more sober c. These are fruits worthy of repentance So long as these two fruits of repentance First an vtter detestation of all former wickednesse Secondly a constant resolution and faithfull endeauour to performe new obedience remaine in our hearts the Diuell cannot easily if at all preuaile against vs. But if the minde bee not altered and a thorow change wrought therein though there should bee some meanes to restraine vs from sinne and prouoke vs to doe many good things yet would the Diuell soone get aduantage against vs. Sinne is deceitfull Satan is subtill and busie if therefore wee bee not altered in our hearts the meanes of restraint being
profit should wee haue if we pray vnto him By the seuerall wayes wherein men blaspheme God wee may obserue that this sin of blasphemie is directly derogatory to the honor of Gods name which ought not to be taken in vaine but rather had in all high account and therefore a most hainous sinne Which doth further appeare by that feare which the Iewes had of naming it Blasphemie seemed so horrible a thing to them that when a man was to be openly accused thereof they did not say in their publike accusation such an one blasphemed but ironically such an one blessed God vnder the name of that vertue comprising the contrary vice In imitation hereof Iezabel when shee would haue Naboth put to death thus frameth the inditement against him Thou diddest blesse God and accordingly the witnesses gaue this euidence Naboth did blesse God Both shee and they meant that hee blasphemed God and so was their meaning taken for thereupon they put Naboth to death The capitall punishment which by Gods Law was to bee inflicted on blasphemers doth also declare the hainousnesse of the sin the words of the Law are expresse He that blasphemeth the name of the Lord shal be put to death But much more that hainous censure which the Apostle denounceth against blasphemers saying I haue deliuered them vnto Satan that they might learne not to blaspheme To this purpose saith the Canon A blasphemer according to the Law is to be beheaded according to the Canon to be accursed Lastly the practise of the Diuels and other damned in hell which is To blaspheme the great God who cast them in thither directly contrary to the practise of the glorious Angels and blessed Saints in heauen which is continually to sing Hallelu-iaeh praise and glory to God sheweth that blasphemers remaining blasphemers without repentance are farre from hauing a part in the heauenly society of Saints and Angels and can expect nothing but to haue a part in the lake which burneth with fire and brimstone Thus by the very nature of blasphemie as also by the temporall spirituall and eternall punishment of it all expresly noted in the Scripture we see that it is a most haynous sinne so as Christ might well bring this as a pregnant proofe of the riches of Gods mercy in pardoning al manner of sinne For if blasphemie be pardoned what sinne may not be pardoned By the hainousnesse of this sin learne to iudge of that supposed Vicar of Christ or rather plaine Antichrist the Pope of Rome and his parasites If euer the name of Blasphemie might be written on the fore-head of any it may bee written on the fore-head of that Seuen-headed scarlet-coloured Beast which hath opened her black-mouth to blaspheme the God of heauen and the Sauiour of the world more then euer any Pagan What a blasphemous speech was that of Iulius the third to say If God were angrie with ADAM for eating an apple might not he be angrie with his Cooke for eating his Peacock And at another time when his Physitian kept away from him a dish which he liked well but was hurtfull to his health he said Bring me my dish in despite of God The blasphemie of Leo the tenth was more odious because it seemeth to be more serious for when Bembo his Cardinall was speaking of the glad tidings of the Gospell he answered What profit doth that fable of Christ bring vs O intollerable blasphemie But not to insist on particular speeches of particular men many of the Decrees made of their Popes are very blasphemous whereof take for a taste these particulars The Pope of Rome is a God Let no man dare say to the Pope What dost thou The Pope may dispense against an Apostle The Pope may change the nature of things The Pope may make something of nothing The Pope may dispense aboue Law The Pope of iniustice may make instice Yea many of their publike Prayers are also in the highest kinde blasphemous against Christ as where they pray to Christ to bring them to his Father through the intercession and merits of Peter Paul Thomas Nicholas Gregorie and other whom they account Saints and where they pray to the Virgin Mary to vse her motherly authoritie ouer her Sonne and to command him to doe this and that The power of Absolution which they giue not onely to the Pope but also to euery Priest is blasphemous for by the Councell of Trent it is decreed not to be a ministeriall declaration but a iudiciall act of forgiuing The conceit of offering vp Christs glorified body by the hands of a Priest is also blasphemous and so is the new Iesuiticall inuention of mixing the milke of the Virgin Mary with the blood of Christ These and such like blasphemies cannot proceed but from the Impes of Antichrist Blasphemie being so hainous a sinne Magistrates who are gods on earth ought to vse all the meanes they can to suppresse it and therefore they ought both to make seuere laws against it also strictly to look to the due execution of those lawes otherwise the vniust Iudges in Ahabs time who condemned innocent Naboth to death for a meere pretence and vniust accusation of blasphemie and the Iewes who supposing that Christ blasphemed were ready to stone him shal rise vp in iudgement against them much more shall that Heathen King condemne thē who made a decree that whosoeuer should speak any blasphemy against God should be drawne in peeces c. Yea their practise in censuring and punishing those who speake euill of Dignities and that seuerely wherein they doe that which is iust and equall shall condemne their remisnesse in suffering blasphemies against the great and glorious name of God to goe vnpunished And let euery particular Christian take heed that the Diuell neuer preuaile so far ouer him as to vse his tongue as an instrument to blaspheme God For auoiding wherof let vs retaine a reuerend and high account of the great name of God in our hearts and be afraid to conceiue an euill thought which may tend to the dishonor thereof much more fearefull let vs be of taking his name in our mouthes vainely and of rash swearing by his name Common swearing by the name of God wil soone bring vs to plaine blasphemie Yea seeing blasphemie is such an high pitch of iniquity let vs giue no occasion vnto others to blaspheme Gods name They who call vpon the true God and yet depart not from iniquitie who professe the truth of the Gospel and yet turne the grace of God into wantonnesse who make shew of Religion and yet deny the power thereof who seuerely iudge others and yet themselues do the same things cause the name of God to be blasphemed among the enemies of pietie and sinceritie Reade for this purpose Rom. 2. 17 18. c. whosoeuer giue occasion to the enemies of the Gospell to blaspheme God the Author of the Gospell
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
the growth in sanctification is but a proceeding from one degree to another in the same kinde yea the very perfection of sanctification is but an attaining to the highest step degree of that which was begun before It is therfore a more powerfull worke to beget a sinner to God and to worke his first conuersion then after he is regenerate and conuerted to perfect that good worke which is begunne Whence it followeth that faithfull Saints haue more matter of reioycing for the grace they haue receiued then of mourning for the grace they want Obiect Wee want the possession of our heauenly inheritance Answ 1. The purchase of it is made for Christ by his bloud hath purchased it 2 Wee haue receiued the first fruites of it as peace of conscience ioy in the holy Ghost free entrance vnto the throne of grace and glory with confidence in Christ and the like 3 We are actually entred into the kingdom of grace which is a part of the kingdom of glory the first step thereinto and the portall as I may so say thereof no entring into the kingdom of glory but thorow the kingdom of grace 4 Wee haue the earnest of the spirit as a pledge and pawne till wee come to the full possession of the purchased inheritance 5 Christ our head hath full and actuall possession thereof whereupon wee being members of his body are in him exalted and set in heauenly places In these fine forenamed respects we may truely say that the faithfull in Christ haue more cause to glorifie God for that assurance they haue of inioying their heauenly inheritance then to murmure or mourne that for a time â—hey want the full possession of it Thus we see that in reâ—ard of spiritual blessings we haue more matter of praise â—or that wee haue then of petition for that wee want I might here further ranke among these spirituall blessings the liberty of the Lords Sabbaths of the Ministry of his word and administration of his Sacraments of the publike assemblies of Saints to worship God with the like which we among others plentifully inioy I migh also further declare how God hath already caused his whole wil to be reuealed and recorded in his word so far forth as is needful for our saluation expedient for vs to know all which do much amplifie the forenamed point But I hasten to set foorth a view also of some of those temporall blessings whereof we haue been and are made pertakers They are exceeding many as our Being Life Nourishment Education Health Strength Food Apparrell Goods Friends c. Gods blessing on all these and on the Church and state wherein we liue Whether-soeuer we turn our selues or cast our eies either vpwards to the heauens and the whole hoast of them or downeward on the earth and all the fruits thereof or vp and downe on all the creatures in the aire on the earth and in the waters on the right hand or on the left before or behinde euery where the blessings of God doe present themselues to our view and consideration By this which hath thus generally been spoken I doubt not but any of meane capacitie may obserue that none of the Saints doe want so many good things as they haue receiued Obiect Many of the Saints doe want euen necessaries to preserue this temporall life as Lazarus Answ 1. God seeth it to bee good for them to want such necessaries 2 Insteed of these outward necessaries they haue inward graces which are much more valuable profitable as insteed of of outward refreshing of the body they haue inward comfort of the soule insteed of outward ornaments of the body inward graces of the spirit wanting outward ease they haue sweet peace of conscience wanting plenty they haue contentment In a word God depriueth his children of no outward thing but he supplieth the want of it with some spirituall recompence their want therefore causeth matter of thanksgiuing As all the Saints haue receiued more good things then they want so also vndoubtedly are they freed from more euils then iustly they can feare to fall vpon them For beleeuing in Christ they are freed from the feare of hell from the curse of the Law from the wrath of God from the sting of death from the victory of the graue from the power of him that hath the power of death the diuel from the guilt and punishment of sinne from the rule and dominion of sinne and from infinitely more both spirituall and bodily euils Obiect Many Saints are subiect both to many spirituall euils as trouble of minde doubt of Gods fauour snares of the Diuell fallings into sinne with the like and also to many temporall distresses as paine sicknesse captiuity imprisonment ignominy penury c. Answ Those spirituall euils are as desperate physicke for the cure of some spirituall desperate disease as spirituall security pride presumption c. Now who will denie but that it is good in a desperate case to vse a desperate remedy If the remedy cause recouery he that vseth it shall be commended and rewarded But whensoeuer God suffereth any of his children to fall into any of the forenamed or other like spirituall euils hee worketh thereby a recouery from some more dangerous and desperate euill therefore the issue and effect euen of those euils affordeth matter of thanksgiuing As for temporall distresses I haue shewed before how they may be put on the score of Gods blessings To that which was before deliuered let me ad this that God doth alwaies so dispose of the estat of the Saints that he maketh the decaying of the outward man to be a renewing of the inner man In these respects it is a vertue propper to Christians to giue thankes to God for such things as seeme euill Besides God hath faithfully promised to supply in due time whatsoeuer his Saints want and to perfect euery thing that faileth in perfection withall to deliuer them from all euill Now then adde these promises which are also matter of thanksgiuing to the abundance of good things which already we haue receiued and to the manifold deliuerances which wee haue had from euils and it wil appeare as cleare as the light that of all duties belonging to faithfull Christians this of praise and thanksgiuing is most beseeming them and least of all to bee neglected It is the least that God deserueth the most that he requireth and the best that we can giue vnto him the best sacrifice in the kinde thereof which wee can offer vnto God and that which God doth best accept for note what God saith hereof He that offereth praise glorifieth me I might much further amplifie and inlarge these points But as Painters when they haue many millions and armies of men to set down in a small mappe vse onely to draw out some number of heads of men and set them together leauing the whole number of heads and all
his study he is alwayes or continually there so of a woman that tarrieth much at home shee is euer in her house But more distinctly to shew the meaning of this circumstance 1 It is to be taken inclusiuely including euery part of time and excluding none neither day nor night whether wee are alone or in company in the middest of businesse or free from businesse at what time soeuer occasion is giuen we must pray 2 It signifieth a daily and constant performing of this holy exercise thus this sacrifice which vnder the Law was constantly offered vp euery day morning and euening is said to bee offered vp continually and called a continuall burnt offering 3 It implieth that besides our ordinary and set times of prayer we must take extraordinary occasions to call vpon God 4 It intimateth a continuall preparation of the heart alwayes euen euery moment readie to be lift vp to God in prayer As the ayre with the least blast of winde is moued and a feather with the least motion of aire is lifted vp so must our hearts in petition and thanksgiuing Thus this phrase being rightly taken affordeth no iust ground to those heretikes called Euchitae who would seeme to spend so much time in prayer as they neglected all other duties like to whom were the Heretikes called Messalians But it affordeth vnto vs many good instructions for prayer §. 118. Of praying euery day 1 CHristians ought to haue set times of prayer euery day This is implied in the fourth Petition where this day is expressed to shew that the next day wee must pray againe and euery day say this day This is also prefigured by that continual burnt offering wherof I spake before Dauid exhorteth hereunto saying Sing vnto the Lord praise his name from day to day and promiseth to performe as much himselfe saying I will blesse thee daily and praise thy name for euer and euer 1 We daily stand in need of Gods blessings both of the continuance of his old blessings and also of bestowing new blessings Needfull it is therefore that euery day we should pray for them 2 The graces of God in vs are subiect euery day to decay now prayer is as food whereby those graces are preserued reuiued and increased Daily wee take bodily food Daily also let vs vse this spirituall food 3 Euery day we are subiect to assaults of our spirituall enemies who are neuer wearied and vnto many dangers of soule and bodie But prayer is the most principall meanes to keepe vs safe from all There are also like reasons for thankesgiuing alwayes day after day For God ladeth vs daily with his blessings euery day yea euery houre both Gods former blessings are continued and renewed and also new blessings bestowed Is thy life health libertie or any other blessing matter of thanksgiuing this day Then if the same be renewed the next day it is also matter of thanksgiuing the next day and so day after day Continuall matter of thanksgiuing requireth continuall thanksgiuing §. 119. Of the fittest times for daily prayer Quest HOw often a day is it meete we should pray and at what times Answ Not to speake of sudden eiaculations which we shall touch by and by it is meete that solemne prayers be made at least twice a day The fittest time for which is the morning and the euening In the morning to praise God for our rest the night before and to craue his protection ouer vs and his blessing vpon vs the day following In the euening to praise him for the blessings receiued that day and to craue his protection in the night when we sleepe Thus shall this spirituall sacrifice of the Calues of our lippes be answerable to that daily outward sacrifice of lambes vnder the Law whereof one was to be offered in the morning the other in the euening This time Dauid prescribeth saying to God It is a good thing to declare thy louing kindnesse in the morning and thy truth at night yea Dauid went further and saith Euening and morning and at noone will I pray Which times it is likely that Daniel obserued for hee prayed three times a day Dauid yet further saith Seuen times a day doe I praise thee But that I take to be meant of som extraordinary occasions because his ordinary course was set downe before or else aset number for an vncertaine seuen times that is oftentimes and so meant of sudden prayers Against this doe they offend who neuer pray but at Church vpon Sabbath daies or some other solemne daies or if euer at home onely then when some extraordinary occasion is offered as if they or some of theirs be sicke if they feare some iudgement or want some great blessing What hope can such haue to bee heard in their great needs who otherwise would not call vpon God §. 120. Of constant keeping our set times of prayer 2 SVch set times as are appointed for daily prayer would constantly be kept Else we doe not in euery season alwayes without intermission pray The Lord saith of the fore named daily sacrifice vnder the Law Yee shall obserue to offer vnto me in their due season mine offering c. implying thereby that they should not faile nor misse of their due season and accustomed time Feare of death could not turne Daniel from his course he prayed notwithstanding the Kings contrary decree three times a day as he did afore-time This phrase as afore-time implieth a constant course Great reason there is that we should be constant for 1 There is in vs a naturall proanenesse to waxe cold and faint in prayer Water is not more proane to be cold nor an heauy weight to fall downward then we to waxe dull in this heauenly exercise Wherefore as fire must constantly be put vnder water to keep it hot and a weight must coÌ„stantly be wound vp to keep it from the ground so must wee by constant prayer quicken vp our soules and keepe them aloft 2 The Diuel wil take great aduantage by once omitting it and moue vs to omit it againe and againe and so by degrees bring vs to an vtter â—is-vse of it Assuredly they which once omit their course of praying shall finde the next time they come to pray a more then vsuall dulnesse thereto which is partly thorow Gods iust iudgement who thus punisheth our neglect of this duty partly thorow our naturall indisposition thereto and partly thorow the subtilty and malice of the Diuell who thus seeketh to diuert vs cleane from our course §. 121. Of Canonicall houres Quest VVHat difference is there betwixt this constant obseruing set times and Popish canonicall houres of prayers Answ 1. Their canonicall houres are grounded on superstition as the reasons which they themselues alledge doe shew for they appoint seuen houres of prayer for euery day The first before day because Christ was then taken
and vehement asseueration Hereby then we are giuen to vnderstand that the truth heere deliuered is a weightie truth not lightly to be regarded and sleightly passed ouer For hee which gaue this commandement Let your communication be yea yea nay nay would neuer haue added this vehement asseueration if there had not been need thereof The reason why Christ first vsed this Preface was to moue them who heard it to giue the greater credence and the more diligent heed to that which hee deliuered lest at any time they should let it slip And it is thus recorded by the Euangelists that wee which reade it or heare should know that the points heere deliuered are worthy our due and serious meditation points needfull to be taught and learned §. 5. Of Gods mercy in forgiuing sinne CHrist hauing raised vp the attention of his hearers by the forenamed Preface in the next place he mollifieth the seuerity of Gods iustice against the blasphemy of the Holy Ghost by declaring the riches of his mercy in respect of all other sinnes in these words All sinnes shall be forgiuen vnto the sonnes of men and blasphemies wherewith soeuer they blaspheme And whosoeuer speaketh against the Sonne of Man it shall be forgiuen him The mercie of God heere propounded consisteth in the forgiuenesse of sinne the greatest euidence of mercy that could be giuen It is further amplified 1 By the kinds of sinne set downe both generally all sinnes all manner of sinne and particularly Blasphemie 2 By the persons that commit sinne sonnes of men and among them whosoeuer 3 By the person against whom the sinne is committed the Sonne of Man The first and generall point here to bee noted is that Sinne may bee forgiuen A point well knowne to all that know the end of Christs comming which was to saue sinners and the true scope and intent of the Gospell which was to mitigate the rigor of the Law that saith Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them All the Sacrifices vnder the Law prefigured the truth of this Doctrine and the many promises of the Word both in the old and new Testament together with the manifold performances thereof to poore sinners doe abundantly confirme the same The true proper reasons hereof are the mercy of God who desireth not the death of sinners and the Sacrifice of Christ whereby the Iustice of God is satisfied in which respect Christ is said to put away sinne by the sacrifice of himselfe So as there is nothing in the sinner to moue God to passe by his sinnes but onely the sweete concurrence of mercy and iustice in God Admirable is the comfort which hence ariseth to poore sinners Sinne makes the creature to be most wretched and cursed By reason thereof hee is odious in the pure eyes of God yea he is lyable to the infinit wrath of God and to all the fearefull fruits thereof which are all the iudgements and plagues which can be inflicted on bodie or soule in this world and a cursed death at the departure out of this world and eternall torment and torture in the world to come Now then what comfort can be ministred to such a creature so long as he lieth vnder sinne The very thought of the nature and issue of sinne is like that hand writing which appeared to Belshazzer and changed his countenace and troubled him so as the ioynts of his loynes were loosed and his knees smote one against another But what comfort and ioy will it bring to the conscience of such a sinner to heare the voice of Christ say vnto him as to the poore palsie man which was brought before him Son be of good comfort thy sinnes are forgiue thee Loe Christ hath here indefinitly without respect vnto any particular person said that Sinne shall be forgiuen Let our care therefore be to seeke for pardon and not despaire and sinke downe vnder the burden of sinne The pardon is purchased and granted let not vs reiect it or neglect it If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Behold heere a sure ground of repentance and a strong motiue to stirre vs vp to forsake our sinnes If there were no hope of pardon what incouragement could the sinner haue to turne from his sinnes for his heart would thus reason Indeed I am a weefull wretch through sinne but what will it now boote me to leaue my sinne my iudgement is past there is no recalling of it there remaines no pardon But assurance of pardon makes him to alter the case and thus to reason Though I haue heretofore beene so wretched as by sinne to implunge my selfe into endlesse miserie yet I heare that there is pardon for sinners surely I will no more continue in this wofull estate I will seeke pardon for sin past and be watchfull against sinne for the time to come Were there no hope of pardon of sinne man would no more care to turne from sinne then the Diuell doth This point therefore of the remission of sinne must be vrged as a meanes and motiue to draw men from their sinnes and to worke in them true and sound repentance That repentance which ariseth from faith in the pardon of sin and is performed in way of gratefulnesse vnto God for his great mercie in pardoning our sinnes is the most kindly wrought and will proue the truest and best repentance §. 6. Of the extent of Gods mercy in pardoning all sins SO farre reacheth the goodnesse of God in forgiuing sinne as there is no sinne except that onely which is heere excepted The sinne against the Holy Ghost but commeth within the Compasse thereof All sinnes as Saint Marke hath recorded Christs speech All manner of sinne as S. Matthew hath recorded it shall be forgiuen not as if in the issue and euent euery sin should indeed be pardoned for then few men should be condemned which is contrary to the curret of the Scripture that saith Few shall be saued but because euery sinne is pardonable The point then heere to be noted is that except before excepted No sinne in the nature thereof is irremissible originall corruption and actuall transgressions whether few or many light or hainous new bred or old and inueterate only once or oft committed on ignorance or against knowledge voluntarily or by force of infirmitie or presumption against God or man without a mans bodie or against his owne body in secret or openly by omitting or sleightly performing that which is good all may be pardoned For a particular proofe hereof take the example of Manasseh who I thinke went the furthest in sinne that euer any did since Adams time and receiued pardon Of his originall corruption no question can be made that his actuall transgressions were many those most hainous bloody crying sinnes