should be the more carefull in arming our selues we either presumptuously defie our enemies and care not to vse any meanes of safegard or else are too timerously daunted with our enemies and thinke the Lords defence can doe vs no good Wherefore that in hearing the great danger wherein we are by reason of our enemies heere described we take not occasion thereby to fall into any of these extreames but rather the more carefully auoide them and keepe in the middle way which is so much the more earnestly to flye vnto the power of Gods might and so much the more carefully to keep fast on the whole armour of God I thought good before-hand to deliuer this instruction which naturally ariseth from the force of the Apostles reasons Now come wee more distinctly to handle the words themselues §. 5. Exposition of the words IN this verse is a Description of a Christian combate The parts are two In the first is noted the kinde of combate wrestle In the second are set forth the Combatants or the Persons which on either side maintaine the combate These are on the one side Defendants on the other side Assaulters which are largely described that both negatiuely not flesh and blood and affirmatiuely but principalities c. The first point in order to be handled is the kinde of combate implied vnder this word wrestle In the originall it is thus set downe word for word There is a wrestling Wee may not thinke that hereby is meant a matter of sport as our English word wrestling may seeme to imply for though the Greek word as well as the English be sometimes attributed to a strife of sport yet is it also vsed for a serious and fierce fight and combate The Greek word according to the proper notation of it signifieth such a strife as maketh the body of him that striueth to shake againe It implieth then that the combate heere spoken of is not a light skirmish with enemies aloofe off but a grapling with them hand to hand in that respect the more fierce and dangerous If they were far off from vs and aloofe should shoote or throw their weapons against vs we might thinke to espie their darts before they fall on vs or that they might misse of their ayme But the combate being as it were a grapling hand to hand all such hopes are taken away for they are neere vs to espie where to annoy vs and so may assault vs the more fiercely §. 6. The danger of a Christians combate OVr spirituall war is a sore fierce and dangerous war It is a kinde of combate which will trie our prowesse and courage wherby proofe will soone be made whether our armor be armor of proofe or not or whether we haue put on this whole armour The truth of this was manifested in Christ our head whom the diuel hurried from wildernes to pinacle from pinacle to mountain what the diuell did to Christ outwardly and visibly he vseth to doe to others inwardly and secretly The estate and condition of Christ while hee liued on earth is a liuely representation of the estate and condition of his Church in this world Peter felt such a wrestling so did Paul so doe all that slauishly yeeld not themselues to the power of the Diuel Thus God ordereth our estate 1. The more to manifest and magnifie the power of his might and the sufficiencie of his armour For the sorer the fight is and the more dangerous the greater doth that strength appeare to be and the more excellent the meanes whereby we are supported 2. To make vs with greater and stronger confidence to depend and relye vpon him as Dauid and Iehosaphat 3. To vse the meanes appointed more carefully as the Iewes who while they were working were prepared against their enemies Vse 1 This may serue as a meanes to make triall of our estate if all be quiet within vs that there bee no wrestling no fighting or if any now and then a light skirmish it is to be feared that our enemies haue gotten possession of vs and we slauishly haue yeelded to them and so made a couenant with them Fierce combates doe giue vs more assurance that the Lord is still our God and we his souldiers then light or no assaults for if the Diuell bee our Lord he can let vs be quiet but if our enemie assuredly we shall feele his hand Vse 2 This sheweth the reason why so many faint and are foiled for it were no great matter to endure light and easie combates but when wee come to bee shaken indeed then to stand fast is a token of extraordinary courage this was it which proued the patience and courage of Iob. Vse 3 Thinke not that we haue done enough when we haue passed ouer some light trials but prepare for greater we must come to a wrestling Marke what the Apostle saith of them which had endured a great fight Yee haue neede of patience and againe Ye haue not yet resisted vnto blood Vse 4 For our comfort note that though wrestling imply a sore combate yet it implieth not a conquest ouer vs of this there is no feare for Christ our head hath ouercome our enemie and destroyed him that had the power of death that he might deliuer all them which for feare of death were all their life time subiect to bondage hee hath led captiuitie captiue and deliuered vs from the power of darknesse that we might be free from being ouercome though not from wrestling §. 7. None exempted from fight THe Defendants who maintain this wrestling are comprised vnder this particle we which includes himselfe and all like to himselfe together with them to whom hee wrote and all like vnto them so that All of all sorts are to wrestle and fight this spirituall combate Neither Ministers nor people poore nor rich male nor female newly planted nor old grown none of whatsoeuer rancke condition estate age qualitie c. exempted Whosoeuer is of the seed of the woman must looke to haue his heele bruised There is enmitie betwixt the two seeds the Diuell spared not the woman which was the weaker vessell and hee feared not the head Christ himselfe who was the strongest of all Who may thinke to be spared who can imagine that Satan will feare to wrestle with him God will haue all of all sorts to be tried and the Diuell beareth a like hatred against all hee seeketh whom to deuoure so he may deuour them he careth not who they be as a Wolfe spareth none of the flocke ramme sheepe or lambe that he can come by Vse 1 Let all Ministers and people strong and weake all of al sorts apply all the exhortations directions here deliuered vnto themselues Let not the weaker sort put them off vpon conceit that fierce combats belong to strong
pondered this serious pondering â—aketh a deepe impression of it in our memories 3 Attend to the preaching of Gods Word and bring thereunto a mind willing to learne This is Gods ordinance in the vse whereof we may well waite and depend vpon God for his blessing and that 1 To enlighten our vnderstanding 2 To worke vpon our affections 3 To teach vs how to apply it §. 8. Of Wisdome in applying the Word 2 FOr Wisdome It teacheth vs rightly to apply the Word and that both in the true sence and meaning of that particular place which we alleadge and also according to the present matter for which it is alleadged If we misse of the meaning of the place it is no word of God but a conceit of our owne braine We peruert the Scripture to our owne destruction If it be not pertinent to the matter it is as a plaister or a medicine wrongly applied which healeth when it should draw and so causeth inward festering or draweth when it should heale and so maketh the sore or wound much worse A potion mistaken oft killeth the patient Euen so if the terrors of the Law be vrged to a wounded conscience they may driâ— a man into vtter despaire or if the sweete promises of thâ— Gospell be applied to profane Libertines and carnallâ— Gospellers they may make them highly and intolerablyâ— presume Nothing can be more pernicious then the worâ— wrongly applied It is like Sauls sword which neuer veâ—ned empty from the blood of the slaine when it was held oâ— against the enemies it destroyed them when Saul himselfe fell vpon it it runne into his owne bowels it killeâ— him So the Word well vsed against our spirituall enâ—mies destroyeth them if we fall on it our selues it mâ— be the death of our soules for it is either the sauour of death or the sauour of life Needfull it is then that vnto knowledge wisdome be added that we may rightly apply it For this end we must obserue as the true meaning of the place it selfe so the occasion matter and end why it is alleadged that so fit and pertinent places may be alleadged Thus did Christ vse the Word he alleadged a most fit text against distrust so also against presumption and against idolatry §. 9. Of Faith in Gods Word FOr Faith the power of Gods Word is restrained therevnto for it is the power of God to euery one that beâ—eeueth All knowledge and wisdome without it is in vaine The Word which the Iewes heard profited them not because it was not mixed with Faith in them that heard it Euah vnder stood Gods Word well enough and wisdome shee had enough well to apply it but because shee did not stedfastly beleeue in it but was brought to doubt of it shee lost the vse of this Sword her enemy came in vpon her and killed her For this end the authority of the Scriptures is well to be noted they are of diuine authority 2 Tim. 3. 16. Gods oracles are recorded in them not one â—ot or tiâ—â—le of them shall scape till all be fulfilled Mat. 5. 18. This knowne and beleeued will bring vs to giue full assent to the truth of them §. 10. Of yeelding obedience to the Word FOr Obedience In Religion a man knoweth no more then he practiseth In this respect it is true that If a man thinke hee knoweth any thing hee knoweth nothing yet as he ought to know so as without obedience all knowledge is nothing as Saint Iames declareth by a fit comparison taken from one that beholdeth his face in a glasse and forgetteth what manner of one he was This therefore must be added to all the rest and herein we must be carefull that we turne neither to the right hand nor to the left neither carelesly neglect that which is commanded nor preposterously doe that which is forbidden Thus blessed are they which know if they doe the things which they know In this experimentall knowledge consisteth the very power of this spirituall Sword by it is lust subdued the world crucified vnto vs and the Diuell driuen away §. 11. Of the manifold vse of Gods Word Point 4 THe benefit of well vsing this Sword is admirable for there is no error in iudgement but may be refuted no corruption in life but may be redressed hereby Neither is there any true sound doctrine but may bee proued and maintained against all gaine-sayers or any vertue and duty but may bee warranted by it and wee thereby directed also in the performance thereof The Apostle expresly saith of the Word that it is profitable to all these Dauid vpon his owne experience affirmeth that by Gods Word hee was made wiser then the Ancient then his Teachers then his Enemies Ancient men who haue much experience of many times and of many things done in those times commonly get much wisedome by their long experience so as among the ancient is wisedome and in the length of daies is vnderstanding Yet Gods Word taught Dauid to vnderstand more then experience could teach the ancient Yea though Teachers commonly know more then Schollers or learners Their lips should preserue knowledge yet Dauid by Gods Word exceeded all his Teachers in knowledge And though enemies thorow their continall searching after sundry points of pollicy and inuenting many stratagems and cunning wyles as also by prying into the attempts of the aduerse parties grow very subtill and crafty yet by this Word of God did Dauid learne more wisdome then all they For Gods Word is of a farre larger extent then mans wit wisdome learning and experience can attaine vnto Though the Booke wherein Gods Word is contained be not comparable in multitude of letters sillables and words to the massie Volumes of many mens works yet for substance of sound matter and variety of seuerall and sundry directions all the Bookes in the World are not comparable to it Euery good thing whatsoeuer may be iustified thereby euery euill thing whatsoeuer may be disproued thereby so as by this Sword euery good thing which is opposed against may be maintained and euery euill thing whereunto we are tempted be repelled There is no crosse vnder which any man lieth no distresse whervnto any is brought but may be eased and helped by Gods Word from it may sound comfort be fetched by it may a man be supported This was Dauids comfort in his trouble Art thou afflicted in body or troubled in conscience Are thy Children kinsfolke or any other which thou accountest neere and deare vnto thee a vexation vnto thee Is thy estate decayed Art thou troubled with euill men or any other way distressed Search the Scriptures therein shalt thou find comfort enough if rightly thou canst apply them In a word this Word of God is to the blinde a Light to them that wander a Guide to them that are in distresse a Comfort to them
Christians Satan hauing greatest hope to preuaile against the weakest will not faile to set on them nor yet let the stronger put them off vpon conceit that the diuell dareth not meddle with them for though there may be some difference betwixt them and the weaker Christians yet the strength of the strongest is nothing in comparison of the diuels might if they come in confidence of it and not of the Lords strength Besides Satan knowing that their fall will proue a discouragement to others will make the greatest assaults against them Vse 2 Let Ministers know that the precepts they giue others belong to themselues which the Apostle heere implieth for though his direction were in the second person be yee strong put yee on yet hee layeth downe the motiue in the first person we to shew that he was in as great danger as they that he stood in as great need of helpe as they and that therefore the forenamed directions belonged to him as well as to them Ministers are men as well as others subiect to like passions as others If they preach not to themselues what means of edification of direction and incouragemēt belongeth vnto them Wherfore as people may not imagine that these matters of spiritual warfare belong only to Ministers as if they onely were the Lords souldiers so neither may Ministers put them off from themselues to the people as if they were only to look on the people to fight but euery one apply them to themselues §. 8. Exposition of words VVE haue heard of the Defendants Who are the challengers and assaulters they are set downe negatiuely not flesh and blood For this particle not hath reference to this latter clause as if there were a comma betwixt wrestle and not thus we wrestle not with flesh c. By flesh and blood are here meant such creatures as haue a bodily substance which consisteth of flesh and blood in which respect man is termed flesh and Christ is said to be made flesh because he had a corporall substance herein a difference is made betwixt a Spirit and a bodie Haue we not then any enemies that haue bodily substances in this spirituall combate are spirits onely our enemies Our owne flesh is an enemie vnto vs. Other men also are enemies there are many aduersaries as infidels idolaters heretiques worldlings all sorts of persecutors yea and false brethren Why then is flesh and blood heere excluded They are not excluded for this negatiue clause is not to be taken simply but 1 Comparatiuely not so much with flesh and blood as with principalities With these especially wee wrestle Thus the Apostle forbiddeth seruants to serue men Or not onely with flesh and blood but also with spirits so saith Christ call not thy friends to dinner that is not them alone but the poore also Or not with flesh and blood alone as it is in it selfe weake and fraile but set on worke assisted and guided by spirits As if some English souldiers were in pay vnder the Turke or Spaniard against whom wee maintaine warre though they be in battaile against vs yet it might be said we fight not with English men 2. By way of exposition not with such as are weake fraile foolish visible and mortal as flesh and blood Thus the horses of the Egyptians are called flesh that is weak opposed to Spirit so as this phrase not flesh and bloud implieth more or other then flesh and blood §. 9. How our spirituall enemies exceed flesh and bloud OVr most mortall enemies are more then flesh and blood more in number greater in power craftier in their wiles of longer continuance more enuious malicious furious cruell not so open and visible but inuisible close and secret and in many other respects more fearefull and dangerous 1. Among flesh and bloud none so mightie but may be confronted as Daniels visions of the beasts sheweth The great Monarchs of the world haue bin destroyed one of another but no flesh blood can confront the Diuell 2. Among flesh and blood none so politike but they meete with some that at length match yea and out-reach them Achitophel whose counsell was counted as an oracle was ouer-matched by Hushai But all the wit of all the world cannot match the subtiltie of the Diuell 3. Suppose that among flesh and blood some bee so mightie as none mightier then they so subtill as none can goe beyond them yet are they flexible and may by faire means be perswaded and intreated to allay their furie as Dauid by wise Abigail yea wicked Saul by Dauids humbling of himselfe pleading his innocency but there is no such flexibility in the Diuel his malice wil not suffer him to be moued vnlesse for greater aduantage 4. Grant that some among men were implacable yet their fury might bee auoided by flying from them as Dauid auoided Sauls furie Eliah Iezabels Ioseph and Mary Herods From the Diuels we cannot flye they are euery where they can soone ouertake vs. 5. But what if no meanes of escape could bee gotten but that needs we must be subiect to the rage of flesh and blood yet in their greatest pride power and rage they may be cleane taken away by death as Pharaoh and his host were drowned Herod the great died and the other Herod who persecuted the Apostles but our spirituall enemies are not subiect to death I might in many other respects make comparison betwixt flesh and blood on the one side and Spirits on the other and shew how there is no comparison betwixt them that these are not flesh and blood but much more fearefull Vse 1 This doth much aggrauate the terror of our spirituall enemies for if the wrath of a King a King that is but flesh and blood be like the roaring of a Lion if a man mightie in his owne strength as Goltah be fearefull if a subtill man as Achitophel cause doubt and dread if a malicious man as Doeg bee mischieuous if an host of flesh and blood bee terrible how much more these enemies which are not flesh and blood Vse 2 It is no easie matter to preuaile against them or to auoid their assaults it is not outward prowesse and courage not strength of body dint of sword troopes of armed men it is not state-policie or war-like subtiltie that can annoy them or keepe vs safe from them To oppose wit or power of flesh and blood against such as are not flesh and blood is to set drye straw against flaming fire The weapons of our warfare must not be carnall but spirituall and so mightie towards God to keepe vs safe from these enemies For seeing our enemies are not flesh and blood in vaine is such armour as can protect vs onely from flesh and blood §. 10. The Diuell hath his hand in euery
sine charitate p. 268. oculos luos p. 378. illi vitae p. 389. flagellamut p. 431. tonitrui p. 494. vigil ales p. 509. cosdem p. 529. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 532. S. S. Trid. p. 577. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multa alia per inscitiam incuriam typographi occurrunt errata praesertim in Graecarum voccum tonis Hebr. characteribus quaeeùm eruditus lactor facilè possit deprehendere singulis recensendis immorarti non eft necesse THE Whole Armour of GOD. THE FIRST TREATISE Of Arming a Christian Souldier THE FIRST PART The Fountaine of Christian Courage Ephes 6. 10. Finally my Brethren be strong in the Lord and in the power of his might §. 1. The Summe and seuerall Heads SAint PAVL hauing deliuered such doctrines of faith and precepts of maners both generall concerning all Christians and particular concerning the distinct degrees of seuerall persons in a family as hee thought most meete in the closing vp of his Epistle giueth a worthy direction for the better performing of them all which is to bee couragious and well furnished against all those difficulties and dangers wherewith they are like to meete in their Christian course Wel knew the Apostle that the best Christians while here they liue in this world are both prone to faint by reason of their own weaknesse and also in hazard to be foiled by reason of their enemies power therefore he taketh vpon him the person of a wise vigilant and valiant Captaine and in souldier-like termes animateth the Lords Souldiers that they neither faint in themselues nor be daunted with their enemies This Direction is continued from verse 10. to 21. The parts of it are two 1. That wee bee couragious verse 10. 2. That we be well prepared v. 11. c. In the former note 1. The manner 2. The matter of the Apostles exhortation The manner is in these words Finally my brethren The matter in these Be strong in the Lord c. In the latter note 1. The Meanes how 2. The Motiue why wee must be well prepared The meanes is to bee well armed which point is first in generall laid downe and then in particular exemplified The generall is once declared vers 11. and againe because of the necessitie thereof repeated vers 13. and in both places amplified by the end In the particular exemplification there are sixe spirituall graces fitly resembled to sixe pecces of Armour Now because of our selues we are as children and no better able to weild this Armour of God then Dauid the armor of Saul the Apostle addeth that heauenly exercise of prayer teaching them how to pray for themselues and others especially for him who was one of their chiefe guides The Motiue is taken from the danger in which wee are by reason of our spirituall enemies whom he describeth vers 12. Euery word almost in this Direction is of weight and worthy to be searched into §. 2. The necessitie of the point THe first point in order is the Manner of the Apostles exhortation Which setteth forth 1. The necessitie of the thing vrged Finally 2. The affection of him that vrgeth it my Brethren The original world translated finally signifieth a remainder and implieth that yet remained one necessity point to be deliuered before he made an end as if with more copie of words he had thus said Though I haue sufficiently instructed you in doctrines of faith and precepts of manners yet there is one needfull point behinde which being deliuered I may conclude all there is yet I say a remainder and the only remainder of all by which yee may make good vse of all that hath beene hitherto deliuered without which all will bee in vaine Vse Is this Direction so needful a point a point which may not be omitted a point worthy of the last place as most of all to be remembred then ought we to giue the more earnest heed thereunto lest at any time we should let it slip In hearing we must well heede it after we haue heard it wee must well keepe it and not let it slip like water put into a colinder or riuen dish §. 3. The Apostles affection TO vrge this point yet somewhat the more forcibly the Apostle in the next place manifesteth his affection in these words My brethren which declare both the humilitie of his minde and the gentlenesse of his spirit Brother is a word of equalitie in calling them Brethren he maketh himselfe equall vnto them though he himselfe were one of the principall members of Christs body one of the eyes thereof a Minister of the Word an extraordinarie Minister an Apostle a spirituall Father of many soules a planter of many famous Churches yea the planter of this Church at Ephesus and though many of them to whom he wrote were poore meane men handicrafts men such as laboured with their hands for their liuing and many also seruants and bond-men yet without exception of any he termeth and counteth them all his brethren and so maketh himself euall to them of the lower sort Behold his humilitie For if to affect titles of superioritie as Rabbi Doctor Father bee a note of arrogancie as it is and therefore Christ in that respect taxeth the Scribes and Pharises then to take and giue titles of equallitie is a note of humilitie The like notes of humilitie may be oft noted both in other Epistles of this Apostle and in the Epistles of other Apostles yea and in all the Prophets also Well they knew that notwithstanding there were diuers offices places and outward degrees among Christians yet they all had one Father and were fellow members of One and the same bodie and in regard of their spirituall estate all one in Christ Iesus Vse Take my Brethren the Prophets take the Apostles yea take Christ himselfe for an example of humilitie For Christ though he were Lord of all yet for as much as he tooke part with vs and so all were of one hee was not ashamed to call vs Brethren Who then can disdaine to call any Saint Brother This point of humilitie and meekenesse Christ willeth vs after an especiall manner to learne of him It is a grace which will highly grace vs before God and man It maketh vs amiable in Gods eyes who Giueth grace to the lowly and it maketh our company very acceptable to men An humble minded man who maketh himselfe equall to them of the lower sort accounteth all his brethren will be sociable and willing to conuerse with any for their mutual good But proud and ambitious spirits are full of scorne and disdaine so as men cannot well endure their company and God will resist them Wherefore to conclude this point whatsoeuer your parts of nature or gifts of Gods Spirit be whatsoeuer your place or calling bee whatsoeuer excellencie or eminencie
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
his head-peece Or if hee haue a brest-plate and want a girdle to knit it close or tassets and cushes to couer his belly Thus if faith or hope or righteousnesse or veritie or any other part of the Christian armour bee wanting the Diuell can thereby take his aduantage to destroy the soule so as not onely duetie to God but safety of our selues may moue vs to put on the whole armour 3. True triall of the truth of those graces which wee seeme to haue is made by the concurrence meeting of al together Single graces that is graces which stād alone are counterfeit graces Faith without righteousnes is presumption righteousnes without truth is hypocrisie so in the rest Al come from the same fountaine he that hath not all hath none at all How needful is it that we follow the counsel of Saint Peter Vse 1 which is to giue all diligence to ioyne one grace vnto another to knowledge faith to faith hope to hope righteousnesse to righteousnesse truth to truth patience and so in the rest Thus will it not repent the Lord to haue prouided whole armor for vs when we shall vse all Thus shall we giue no aduantage to our spirituall enemies thus shall we haue euident proofe of the Spirits abode in vs and be assured that indeed we are borne anew §. 8. Mans endeauour to be added to Gods assistance THe two generall parts of the Apostles direction haue hitherto beene distinctly handled now let vs consider them ioyntly together The first part is that wee bee strong in the Lord. The second that wee vse those meanes which God hath appointed for our safetie Whence obserue that Gods assistance and mans endeauour concurre together Doct. 7. they may not be seuered Without Gods mighty power man can doe nothing vnlesse man put on the whole armour of God God will doe nothing This the Church knew right well and therefore both prayeth vnto God to bee enabled by him draw me and also promiseth to doe her vttermost endeauour and follow his direction wee will runne after thee The like we reade of Dauid but most clearely is this point laid downe by Christ who hauing said No man can come to mee except the Father draw him wherby he sheweth that God must enable man to come to him addeth Euery man that hath learned of the Father commeth to mee whereby he sheweth that man enabled of God addeth his owne endeauour Why Gods powerfull worke is necessary hath beene shewed before on vers 10. namely because of our owne vtter inabilitie to doe any thing of our selues Before God quickeneth vs we are dead in sinnes no more able to doe any spirituall function then a dead corpse to doe any naturall function yea after we are quickned we are still supported by Gods grace which worketh in vs yet being quickned wee must do our endeauour because of that order which the Lord hath in wisdome appointed to bring vs to glory For this end doth God worke in vs both to will and to doe that we should worke out our owne saluation Phil. 2. 12. 13. God worketh not vpon vs as vpon stockes or stones but giueth to vs life and abilitie as when hee raised the Widdowes sonne the Rulers daughter and Lazarus he put life into them and inabled them to mooue rise vp walke eate and doe other functions of the liuing Vse 1 By this is discouered the error of proud presumptuous Papists on the one side and of secure carelesse Libertines on the other The Papists to establish their owne power and strength hold and teach that after the first motion and stirting of the heart which they acknowledge to bee of God only a man absolutely by his free will may doe well if hee will But Christ saith of the branches which were in the vine whose hearts were stirred vp Without me yee can doe nothing The care which the Apostle hath to direct them vnto the fountaine of strength the Lord euen then when especially hee vrgeth them to arme themselues argueth that without continuall strength supplied vnto them from the Lord they are not able to stand of themselues against the assaults of their enemies Libertines fall into another extreame they to pamper their flesh and pursue their carnall delights so referre all to the worke and power of God that they are altogether carelesse in vsing any meanes themselues vpon conceit that God is able of himselfe to saue them and that when God pleaseth he wil saue them do they in the meane time what they list But fondly they argue from Gods power who neglect the meanes which God hath appointed and reuealed wherein and wherby he wil manifest his power His reuealed will is the ground of our faith and obedience if we follow the direction of it then may we safely trust vnto the power of God otherwise in attributing all to the grace of God we abuse it and turne it into want onnesse Were it not necessary for vs to doe what God enableth vs to do as wel as trust to the power of Gods might the Apostle needed not haue been thus careful in stirring vs vp to arme our selues Vse 2 As wee presume not in trusting to our owne strength left we prouoke God to resist vs so neither tempt we God in neglect of the meanes which he hath appointed lest we cause God to forsake vs but as wee looke for helpe and strength from God so must we be carefull in well vsing all those meanes which God hath ordained for our helpe and safety To this purpose tend all the exhortations in the Scripture whereby any duety is required at our hands Note the complaint of our Lord against Ierusalem How often would I haue gathered thy children together and yee would not Be we not like to them lest wee be reiected as they were Know we this for certaine that God wil not with cart-ropes by force and violence against our wills draw vs to Heauen To this end doth God take out of vs that stonie and inflexible heart which is in vs by nature and giueth vs an heart of flesh which is flexible that it being made pliable by Gods Spirit should apply it selfe to Gods worke as Dauid did Psal 119. 112. The truth is that many Christians are wonderfully wounded and foiled by the Enemie because of their owne idlenesse and securitie in that they are backward in putting forth themselues and negligent in endeuouring to do what God inableth them to doe Loe here is compleate armour of God prouided for our defence and safetie be we careful in putting it on and well vsing it Thus much for the meanes to be vsed §. 8. The end and benefit of Christian armour THe end why this meanes is to bee vsed followeth in these words That yee may be able to stand c. In setting downe this end hee declareth the benefit of the fore named
armour which is an abilitie to stand amplified by the enemie against whom we stand the Diuell and his subtiltie in this word wyles The Apostle still followeth and continueth his Metaphor taken from Souldiers who being euery way well fenced and prepared against their enemies stand stoutly against them neither fall downe flye away nor giue ground Wherefore this word stand is a word of safetie and freedome from danger yea of victory and conquest implying that they which are well prepared with the armour of God so long as they well vse it can neither bee slaine nor taken captiues nor beaten downe nor made to flye nor yet foiled or put backe and forced to giue ground but stand fast and safe vpon their ground yea stand fast in the field when their enemies are driuen away and so remaine Conquerors as we shal after heare And this is all the conquest which in this world wee can looke for to keepe our selues safe that we be not conquered or foiled and that we giue no aduantage to our enemies As for the vtter subduing of the Diuel and his host that belongeth to Christ our Captaine and Champion This safe standing being laid downe as the end why this armour of God is giuen and declaring the benefite which followeth vpon the well vsing of the armour these two Doctrines naturally flow from thence 1. There is no hope no possibilitie of remaining safe without spirituall armour 2. They who well put on the armour of God Doct. 9. and vse it as they ought are safe and sure and so may be secure §. 9. Who are without armour can haue no hope to stand FOr the first that which the Prophet saith of one peece of this armour the shield of faith I may well apply to the whole armour if yee haue it not on you Surely yee shall not be established yee cannot stand Without this armour wee are naked and lye open to euery dart and shot of our spirituall enemies and are no more able to free our selues from the power of the Diuel then a poore silly Lambe or Kid from a roaring Lion or rauenous Beare If being vnfenced we stand safe it must be either by reason of the goodnesse of the Diuell that he pittieth vs and cannot finde in his heart to take any aduantage against vs or of his carelesnesse and blindnesse that he prieth not about vs or obserueth when where we are fenced or naked or of his weaknesse that he is not able to pierce and wound vs though wee be naked but such is his malice his subtiltie and sedulitie such also his power as wee shall after heare that none can imagine there should be any such goodnesse carelesnesse blindnesse or weaknesse in him Besides by neglecting to vse this armour prouided of God wee prouoke God to cast vs into the power of our enemies and to giue them power ouer vs as he dealt with Ahab Vse 1 How egregiously doe they deceiue themselues who conceiue that though they haue no part or peece of this armour of God they can be as safe and sure and may be as secure as they who haue the whole armour on them much like to the seuen sonnes of Sceua who ouerboldly ventured to adiure an euill spirit Acts 19. 14 15 16. but what was the issue being vnarmed they could not stand they were ouercome and forced to flye Many thinke there needeth no such care about faith righteousnesse sinceritie c. as some doe take For ought they see they are most assaulted and most foiled who are most busie and diligent in putting on this armour and fitting it to them To grant that they which put on this whole armour of God are most assaulted because the Diuell without any great assaulting preuailes against such as haue it not on I vtterly deny that they are most foyled for they who are without it are cleane vanquished and in the power of the Diuell which the other neuer shall be Yea but say they we find and feele no such matter we are very quiet no way molested I easily beleeue it but what is the reason because the Diuell hath them in his power hee needeth not eagerly pursue them Miserable is that rest and quiet which they haue euen like to that which the poore Kid hath when it is brought into the Lions den or the Mouse when it is in the Cats mouth the Cat can play with the Mouse when shee hath once caught it and the Lion can let the Kid lye quiet in his den while he rangeth and roreth after that prey which is out of his clutches But what security of life haue these that are so taken their securitie is that they are sure to be gnawed to peeces and deuoured This is the case of those who being destitute of the armour of God yet thinke themselues quiet and well They are fast bound with the chaines of sinne and wholy in the Diuels power where he ceaseth to molest them for a while but rather dallieth with them while he eagerly pursues such as haue on this armour and are out of his power and stand manfully against him Against these he casteth all the darts hee can but all in vaine as the next Doctrine sheweth §. 10. Who well vse their armour are sure to stand THey who well put on the armour of God and vse it as they ought are safe and sure and may bee secure Saint Peter exhorting Christians to seeke after such graces as may be comprised vnder this armour expresly saith If yee doe these things yee shall neuer fall Saint Iohn saith of one peece of this armour namely faith that it is the victory which ouercommeth the world What then may bee said of this whole armour of euery peece of it together Saint Paul goeth yet further and saith of himselfe and of other Christians like himselfe who haue put on this armour We are more then Conquerers The points which haue bin before deliuered that this is compleate armour the compleate and whole armour of God doe sufficiently confirme this point Vse A strong motiue this is to perswade vs to put on the whole armour of God This is the maine end which the Apostle aimeth at in laying downe this end to shew that as this is armour of proofe in it selfe so it will sufficiently defend vs and keepe vs harmelesse If at any time wee be foiled the fault is our owne wee can blame none but our selues because the Lord giueth such meanes whereby wee may be able to stand Is it a benefit to stand fast and safe Is it a matter to bee desired to bee kept free from spirituall wounds and hurts yea from eternall bondage and slauerie vnder sinne Satan and other mortall enemies of our soules and from euerlasting torment and torture that followeth thereupon how blinde are they which see it not how foolish are they which regard
of the Diuel and his wiles fearing left he should find vs somewhere vnarmed and sometime vnprepared for otherwise we are safe Gods word is able to afford vnto vs wisdome enough to auoid his wiles For Dauid thereby was made wiser then his enemies Let vs therein exercise our selues and withall pray with Dauid that God would turne the wiles and counsels of the Diuell into foolishnesse For God catcheth the wise in their owne craftinesse THE THIRD PART The reason why we must be well armed Ephes 6. 12. For wee wrestle not against flesh and blood but against Principalities against Powers against worldly Gouernours Princes of the darknesse of this world against spirituall wickednesse in heauenly things §. 1. The coherence IN this verse is laid downe the motiue which the Apostle vseth to vrge the fore-named direction It may haue a double reference First generall to the former exhortation Be strong c. yea and put on the whole armour c. because we haue such enemies as are heere described Secondly particular to the last clause of the former verse where he shewed that we were to stand against the Diuell so it serues as an amplification of them for if the question be asked what is the Diuell that we should be so prepared against him these words set him forth not flesh and blood but principalities c. The first particle for being a causall particle which intimateth a reason implieth the first reference the immediat connexion of this verse vpon the last clause of the former verse implieth the second Both may well stand together for both import one and the same thing namely that because wee haue so dreadfull and deadly enemies wee ought to bee well prepared against them §. 2. Danger maketh watchfull FRom the inference then of this verse and from the force of the Apostles argument I collect that The greater danger we are subiect vnto the more watchfull and carefull we must be for our safety When Christ obserued what a sore agony he was to enter into he did not only watch and pray himselfe but called vpon his Disciples to watch and pray and because they did not he rebuked them for their sluggishnesse Saint Peter vrgeth this dutie of watchfulnesse vpon a like reason namely because we haue so feareful an enemy Outward temporal dangers make naturall men watchfull and carefull for their temporal estates and liues as the histories of all times and ages shew Seeing then that spirituall dangers are much more fearfull ought we not to be much more carefull If we be we doe not only shew that we haue regard of our soules and seeke the good of them but also we shall procure much good vnto them and preuent and keepe away much mischiefe from them Vse What false consequences doe most make of that spirituall danger whereunto they vnderstand that they are subiect by reason of their spirituall enemies Euen cleane contrary to this inference of the Apostle and the wisdome thereby taught vs and that in two extreames one of presumption the other of despaire for some when they heare of such enemies as are heere described they doe too vainely carelesly and proudly contemne them like Gaal other too meanely basely and slauishly dread them like Ahaz §. 3. Against presumption THe former extreame which is presumption ariseth partly from too great a conceit of our selues and of our owne strength and partly from too light credence and beleefe of that which is recorded of the Diuell That selfe-conceit maketh vs fondly imagine that wee are well able to resist all temptations of the Diuell or any of his instruments whereupon many are ready to lay when they are exhorted to take heed of the Diuell and of his strong temptations I defie the Diuell and all his wicked crue he can doe no hurt to me I can I thanke God easily auoid his temptations the gates of hell cannot preuaile against mee and yet proud silly fooles they are ouertaken and ouercome with euery slight temptation Peter though otherwise a man of good gifts was somewhat too conceited of himselfe and too much inclined to this extreame and yet when he was to stand to it a silly wench daunted him Light credence maketh vs thinke the Diuell cannot be so terrible as he is set forth to be but that the things which are written and said of him and his wiles are but as scar-crowes and bugbeares to make men afraid like to olde tales of the walking of spirits of fairies hobgoblins c. This incredulitie much hindereth the power of such exhortations directions admonitions and rebukes which are giuen vs for our good Both Peter and the other Disciples were somewhat tainted here with for when Christ told them all that all of them should be offended by him and that Peter in particular should deny him none of them would beleeue it Peter saith Though all should yet he would neuer and againe though he should die yet would he not deny Christ and so said all the Disciples §. 4. Against Despaire THe latter extreame which is Despaire ariseth partly from too deepe an apprehension of the power of the Diuell as if his power were infinite and he were able to do whatsoeuer his malice led him vnto and so could doe what hee would or vnlimited God letting the raines loose vnto him and holding him in no further then he list himselfe and so he might doe what he could like an vntamed horse that is not curbed and bridled in and partly from too light an esteeme of that power which is to be had in God and of the great helpe and benefite which the whole armour of God affordeth as if God were not able to make vs strong enough nor that whole armour sufficient to make vs safe These two causes of despaire made the Israelites often times vtter most desperat speeches against God for when they heard that in Canaan the Land which was giuen them for inheritance the people were strong that there were men of great stature euen Grants therein that the Cities were walled and exceeding great they desperately expostulated with the Lord why he brought them into that Land to fall by the sword and in despaire of euer possessing Canaan whouâ—d nâ—eds returne againe into Egypt and another time they plainly made doubt of Gods power saying Can God prepare a table in the wildernesse Can he giue bread As these Israelites murmured against God and made question of his power and truth in performing his promises in regard of their temporall enemies whom they iudged to bee too strong for them so doe many in regard of their spirituall enemies Thus wee see how prone wee are to peruert those things to our destruction which the Lord hath set forth for our instruction Heere the Apostle layeth downe both the meanes for our defence and also the danger to which wee are subiect that we
He depriued Iob of his temporall estate Answ It was an higher matter which Satan aimed at namely to bring him to denie God and blaspheme him to his face as may bee gathered by Satans answere to God He would make all like to himselfe Thorow his pride hee is fallen from Heauen and vtterly spoiled and depriued of all heauenly goodnesse and happinesse wherefore he seekes also to depriue man of the like Behold here the malice of the Diuell it is no good that hee seeketh for himselfe by this fierce and long conflict which he maintaineth but our woe and misery Hee seeketh whom to deuoure Malice first moued him to assault man and malice still whets him on to continue his fight against mankinde Durst he euer haue ventred on Christ Iesus the Sonne of God but that malice wholly possessed him Not vnfitly therefore are many titles giuen vnto him in Scripture to set forth his malice as Satan which signifieth an aduersary Diuell an accuser Tempter Euill one Enemie Murtherer and Father of lies If the reasons of all these names which are not hard to gather be duly weighed they will shew that hee is euen made of malice Among other motiues to stirre vs vp to arme our selues well and constantly to stand and fight against the Diuell this is none of the least It is no small matter that we fight for but a matter of the greatest weight and consequence that can be Satan could say Iob 2. 4. All that a man hath will he giue for his life yet is life but a temporall and earthly matter If all for his life what for his soule and the saluation thereof which is an heauenly matter so as there is no comparison betwixt them What then shall it profit a man though hee should win the whole World if he lose his owne soule or what shall a man giue for recompence of his soule When wise Captaines see that a sore and fierce battaile is to bee fought which with the very rumor thereof may dishearten their souldiers they vse to hearten and encourage them by bringing to their mind and setting before them the prize or cause of their fight some will say Loe ye fight for whole Townes and Cities and Kingdomes others Yee fight not to get that which is other mens but to keepe that which is your owne yee fight for your Countrey your lands and inheritances your wiues and children others It is not honour and conquest they are not goods and lands that ye fight for but liberty and life stand to it therefore if the day be lost ye are either dead men or slaues Note how the Philistims encouraged one another Be strong and play the men O Philistims that ye be not seruants to the Hebrews Now all these are but earthly matters but I may say to the Lords souldiers It is the Lord of Heauen whose battels ye fight his honour is ingaged therein it is your soules saluation and heauenly happinesse which is in hazard your enemies seeke to spoile you of the precious graces of Gods sanctifying Spirit and to depriue you of that rich glorious inheritance which Christ by no lesse price then his owne blood hath purchased for you if ye yeeld to your enemies all these yee lose and become vassals vnto your mortall and malicious enemie the Diuell ye are euen fire-brands of Hell Be strong therefore and of a valiant courage feare not but fight and stand it out to the vttermost so shall ye be more then conquerers The things which especially we ought to looke vnto to be watchfull ouer and to labour to keepe safe are the forenamed heauenly things and that not onely in regard of the excellency and worth of them but also in regard of Satans maine opposition against them What hee in malice doth most assault wee in wisdome must most defend and set foote to foote against him if an enemy bring all his forces against the chiefest Tower of a City wise Citizens will thither bring their best munition and strongest defence if thus wee deale with Satan wee shall oppose godly wisedome to his wicked subtilty and so keepe our selues safe from all his assaults This is the wisdome which the Apostle here teacheth vs by those seuerall peeces of Armour which follow to be handled for they are all concerning heauenly things and tend to the saluation of the soule THE FOVRTH PART A repetition of the meanes Ephes 6. 13. For this cause take vnto you the whole Armour of God that ye may be able to withstand in the euill day and hauing done all to stand §. 1. Of repeating one and the same thing HEre the Apostle returneth againe to the second part of his former direction and repeateth in effect the very same things which he deliuered in the 11. verse namely how we may keepe our selues safe against the forenamed enemies We may not thinke that this his repetition is vaine and idle for he was guided by Gods holy Spirit who doth nothing in vaine Note what Ioseph saith of the iteration of one and the same thing to Pharaoh in two dreames The dreame was doubled the second time because the thing is established by God and God hasteth to performe it Many good reasons may bee giuen why here the Apostle thus repeateth his direction as to shew 1 That what before he had deliuered was vpon very good aduice deliuered not rashly so as he doubted whether he might stand to it or no but so as he dares auouch it againe and againe as being an infallible truth which he also knew to be a truth Like to that thundering denunciation of a curse against all that should preach another Gospell which he laieth downe twice together 2 That it was a needefull behoouefull and profitable truth a most soueraigne and necessary meanes to keepe vs safe necessary for vs in regard of our owne inabilitie to stand fast without it soueraigne in regard of the sufficiency of the meanes which can and will being rightly vsed keepe vs safe Marke the reason why it was not greeuous to the Apostle to write the same things euen because to them to whom he wrote it was safe 3 That naturally wee are backward and sluggish in vsing this armour therefore hee thought it not enough once to vrge the point but againe presseth it Thus Salomon oft repeateth diuers exhortations So Captaines when they see their souldiers loath to arme when there is great need they should arme will call vpon them again and againe to arme Ministers may here learne as iust occasion is giuen to call their people to the remembrance of weighty points especially such as they obserue their people most backeward vnto It is not sufficient once to haue deliuered such a point but againe and if neede be againe it is to be vrged The Apostle hauing propounded Christ a patterne of patience to the Hebrewes because
he was a most worthy and perfect patterne he calleth them againe to consider him Thus shall Ministers shew that they make a difference betwixt points of lesse or greater need and that they haue respect to the good of their people Obiection Many will say that Ministers want matter and therefore repeate the same things Answer The very same may be obiected against the repetitions vsed by the Prophets by Christ himselfe by his Apostles and other faithfull and able Ministers But let Ministers see that they doe it not vpon idlenesse but iust cause and then need they not feare such cauils People must heere learne patience not to snuffe or be discontent if they heare the same thing againe which before they heard This impatiency argueth an itching eare which cannot endure a repetition of any thing and if sheweth that they haue more respect vnto the eare thē to the heart like the Israelites which had more respect to their outward taste then to their inward nourishment and thereupon loathed Manna because they had so often tasted of it This maketh people get them an heape of Teachers In particular concerning the present point in hand perswade we our selues that it is a point worthy to be attended vnto with all diligence and to be obserued with good conscience that so we may giue the more earnest heed thereunto and not let it slip Haue we also an holy iealousie and suspition ouer our selues fearing lest wee should bee too carelesse in vsing these meanes for our safety yea too incredulous in beleeuing the good vse and benefit of them Therefore rouze we vp our selues for where the Spirit is most earnest in vrging a point we must be most heedefull in marking it §. 2. Danger must make watchfull BEfore wee come to the particular branches of this verse note the inference of it vpon the former which is plainely implied in these words For this cause that is because yee haue such terrible enemies as haue beene described vnto you Take the whole Armour c. By this inference the Apostle giueth vs to vnderstand that The more dreadfull and dangerous our enemies be the more carefull ought we to be to stand vpon our guard and to looke to our defence This is in effect the same that was deliuered in the beginning of the 12. verse wee will therefore no longer insist vpon it §. 3. A resolution of the verse THis verse may be diuided and branched forth as the 11. verse was The Summe of it is a Direction to instruct vs how to defend and keepe our selues safe against the Diuell The parts are two The first sheweth what are the meanes of safety The second declareth the end why these meanes are to be vsed In the first he declareth 1. What the meanes be 2. How to be vsed The meanes are the very same which were deliuered in the 11. verse namely The whole Armour of God I shall neede to speake no more thereof For vsing the meanes the Apostle setteth downe an other word then before there he said Put on Here take vnto you Both words in generall imploy one and the same thing This latter word is a compound word and signifieth sometimes To take vp or to take vnto your selues Sometimes to take againe or recouer We are said to take vp vnto our selues such things as we haue not of our selues and to take againe or recouer that which wee haue lost or let goe Both significations may be here applied §. 4. Whence our defence commeth FRom the first I gather that The graces whereby we are armed are no vertues or qualities which arise from our selues for then it were improperly said Take vnto you These graces are some of those especiall gifts which come from aboue which we receiue By nature we are borne in our soules as naked and destitute of spirituall Armour as in our bodies of outward cloathing Reade Ezec. 16. 4. 5. c. Vse If we find our selues destitute of this Armour we must seeke it not in our selues but out of our selues euen where it is to be had and that is in the Lord for euery perfect gift commeth from the Father of lights He giueth it to such as seeke it by faithfull prayer in the meanes appointed by him which are his holy word and Sacraments When there is newes of the enemies comming to inuade our Land and thereupon Proclamations and Edicts sent forth to charge all to arme themselues then euery one that either regardeth his owne safety or his Soueraignes charge seeketh out armour and to the Armories doe they which haue none resort We haue the same motiues to stirre vs vp to seeke spirituall armour §. 5. Of the repaire of Grace FRom the second I gather that The graces which are decayed in vs or seeme to be lost may be resumed and recouered Thus much intimateth Christ vnto Peter saying When thou art conuerted c. This cannot be meant of his first conuersion which long before was wrought in him but of his recouery The Prophets oft call vpon Gods people who had made themselues naked and fallen off from their Lord and Captaine the Lord God to returne againe vnto him Very expresse and direct for this purpose is the charge of Christ to Ephesus Remember from whence thou art fallen and repent and doe the first workes Was it not the recouery of grace which Dauid so earnestly prayed for In faith he prayed and was heard Two strong props there be to strengthen our faith in the recouery of grace One without vs which is the Author of grace The other within vs which is the seed of grace 1. It is God who is the author of grace who as in his nature so likewise in his properties is vnchangeable so that the same cause which moued God for to bestow the graces of his Spirit on a man still remaineth in him to make him renew his Spirit and that is his mercy and goodnes which can no more be turned from his children then the Sunne be pulled out of Heauen A cloud may hinder the bright beames of the Sunne yet stil it shineth and will at length breake forth so the beames of Gods kindnesse by the cloudes of our infirmities may be kept from vs but still there remaineth mercy in GOD which will at length breake through those Cloudes For whom God once loueth hee loueth vnto the end and in this respect the graces of his holy Spirit are termed gifts without repentance 2 The seed of grace is not corruptible but incorruptible The Apostle calleth it the seed of God this seed is the holy sanctifying Spirit of God which Christ very fitly compareth to a springing well out of which flow riuers of water of life whereby supply repaire of grace if it faile may be made Now this seed remaining in them who are borne
is impossible that God should lie wee might haue strong confidence Secondly they doe as it were visibly set before our eyes the sacrifice of Christ which is the ground-worke of our Faith so as in and by them Iesus Christ is euen crucified among vs. The Apostle noteth that Abram after he beleeued receiued the signe of circumcision withal rendreth the reason because it was a seale of the righteousnesse of the Faith which he had therefore it serued to the confirmation and preseruation of his Faith To this end Philip baptized the Eunuch after he beleeued Vse God in wisedome hauing ordained these meanes to cherish our Faith we ought to bee conscionable in a frequent vse of them otherwise shall we shew our selues rebellious against GOD and iniurious to our owne soules §. 67. Of prayer for increase of Faith 2 PRayer is that meanes which God hath appointed to obtaine all grace all strength of grace yea and a blessing vpon all his ordinances as I will after shew so that it must needs in that respect be a notable preseruatiue of Faith Besides by prayer wee make our selues after an holy manner familiar with God and so haue more and more euidence of Gods loue and fauour to vs whereby our Faith must needs be much strengthened When Satan desired to winnow the Apostles what meanes did Christ vse to preserue Peters Faith I haue prayed saith he to Peter for thee that thy Faith faile not Thereby Christ also teacheth vs what we must do to preserue our Faith After that once Faith is bred in vs in Faith we may pray that it faile not but we cannot so pray to get Faith A man that heareth the sweet promises of the Gospel and withall heareth that Faith is that meanes whereby the benefit of them is receiued may earnestly wish for Faith and desire God to giue it him but in Faith which yet he hath not he cannot pray for Faith as after he hath it he may for the preseruation of it therefore faithfull prayer is a proper meanes to cherish keepe strengthen and increase Faith §. 68. Of well vsing Faith THe last point obserued out of this exhortation is How Faith may be well vsed The Apostle doth not simply say Take Faith but addeth this resemblance shield saying Take the shield of faith teaching vs thereby that we must vse Faith as souldiers vse their shield I shewed before how souldiers vse to hold out their shields against all the assaults and weapons of their enemies to keepe themselues safe they vse to lie vnder their shields and so couer and defend their bodies thus must we shelter our soules by Faith holding it out against all spirituall assaults and as I may so speake lie euen vnder it This in general is done by resting on Gods promises which are the ground-worke and rocke of our Faith For by true Faith we doe not onely giue credence to the truth of Gods promises but also trust to them and build vpon them assuring our selues that they shall be effected to our good and so remaine secure whatsoeuer fall out This vse is to be made of Faith both in prosperity and in aduersitie §. 69. Of the vse of Faith in prosperity IN prosperity Faith hath a double vse 1 It maketh vs acknowledge that it is the Lord which hath so disposed our estate as Salomon did saying The Lord hath made good his word c. For Faith hauing an eye to the promises of God and exercising it selfe about them when any good thing falleth out it attributeth and applyeth it to such and such a promise and so acknowledgeth it to be brought to passe by the word and prouidence of God 2 Faith maketh vs rest vpon God for the time to come that all shall goe well with vs as Dauid did For it maketh a man thus to reason God hath made many faithfull promises neuer to faile or forsake them that trust in him He hath hitherto made good his word to me He still remaineth the same God true and faithfull I will therefore trouble my selfe with vndue feares I feare no euill but beleeue that it shall euer go well with me Hereupon also faithfull parents exhort their children to trust in God yea quietly they commend their owne soules into Gods hands and commend their children to Gods prouidence and that vpon this ground exhorting them also to depend on God as Dauid did 1 Chr 22. 11. and 28. 9. For faith hath eyes whereby it doth after a maner see that to be true which yet it seeth not §. 70. Of the vse of Faith in aduersity IN aduersity it hath also a double vse 1 It vpholdeth vs in the present distresse when else we know not what doe instance Dauid 1 Sam. 30. 6. and Iehosaphat 2 Chr. 20. 12. 2 It moueth vs patiently to waite for deliuerance for God hauing promised to giue a good issue Faith resteth vpon it euen as if it were now accomplished Thus in generall we see how Faith hath his vse alwaies in all estates §. 71. Of oft calling to minde Gods promises I Will furthermore particularly shew how we come to shelter our soules vnder Faith For this two especiall things are requisite 1 A faithfull remembrance of Gods promises 2 A wise and right application of them For the first Dauid h hid Gods promises in his heart thus it came to passe that those promises vpheld him in his trouble and he receiued admirable comfort by them Assuredly if the beleeuer doe call to mind Gods promise of succour and redresse in his distresse it will quiet him for the time and make him rest in hope till he enioy the accomplishment of that promise While a beleeuer well remembreth and duely considereth what great and excellent promises are made how mighty faithful and mercifull he is that made them hee thinketh that the world may be as soone ouerthrowne as his Faith But the letting of Gods promises slip out of his memory is that which maketh him faint The Apostle hauing secretly intimated vnto the Hebrewes their fainting declareth the cause thereof by telling them they forgat the consolation for that which is not remembred is as not knowne Now Gods promises being the ground and very life of Faith what vse of Faith can there be if Gods promises be vnknowne or which for the time is all one not remembred As a lamp wil soon be out if oyle be not continually supplyed so Faith if it be not nourished with continuall meditation of Gods promises will soone faile Vse By way of exhortation let vs be stirred vp to search Gods word where his promises are treasured vp and note what promises are there made for our comfort and encouragement yea let vs vse the helpe of others especially of those to whom God hath giuen the tongue of the learned yea among and aboue all others of them whom God hath
which is the Mother of all Godlines Faith is profitable vnto all things which hath the promise of the life present and of that which is to come Both generall and particular promises promises of earthly spirituall and heauenly things conditionall and absolute promises all promises belong to the faithfull §. 79. Of applying Gods promises to the right persons 2 FOr the second the seuerall conditions and qualities of the persons to whom seuerall promises are made are exceeding many Sometimes they are made to Faith sometimes to obedience sometimes to vprightnesse to cheerefulnesse to constancy to loue to feare to such as mourne hunger are heauy laden to such as pray heare Gods Word keepe his Commandements to the fatherlesse widowes captiues poore sicke c. It is not possible neither yet is it needfull that I should reckon vp all they are here and there to be found throughout the Scripture The vses of Faith in respect of the persons to whom the promises are made are these 1 To assure vs that we are they to whom they appertaine 2 To make vs apply them to those seuerall qualities which we find in our selues as if we hunger to beleeue we shall be satisfied if we mourne that we shall be comforted and so in the rest To make vs expect the accomplishment of them according to our seuerall needs as when we are in any trouble to expect deliuerance when tempted assistance when in want releefe c. Thus as distinctly as I can haue I shewed how the shield of Faith may be vsed Hitherto of the manner of the Apostles exhortation §. 80. Of the meaning of the Metaphor THe motiue whereby hee inforceth his exhortation followeth wherein is contained the eight generall point to be deliuered in this Treatise of Faith which is the benefit and power of Faith in these words Wherewith yee shall be able to quench all the fiery darts of the Diuell THe Apostle here vseth another Metaphor His manner of phrase may at first sight seeme to bee improper That a man should take a shield to quench fire A shield is rather to keepe off a blow But if we well note the drift of the Apostle and also the manner of framing his speech wee may find that it is not so improper as it is taken to be For first he saith not By the shield ye quench but by it ye shall be able to quench Againe he saith not simply whereby ye shall be able to quench darts that had beene improper but he addeth fiery Thus because Satans temptations are as darts and as fiery darts he vseth the metaphor of a shield in opposition to the one and the metaphor of quenching in opposition to the other Thus wee see that the Apostles speech is proper enough answearing two metaphors in their seuerall kindes A shield in relation to dâ—rts quenching in relation to fiery Besides hereby hee declareth a double benefit of Faith one to protect vs from Satans temptations that they annoy vs not the other if they doe pierce and wound our soules to cure the hurt which they haue done To amplifie this benefit of Faith the Apostle describeth our enemy by his malicious and mischieuous nature the wicked or as the originall with an emphasis setteth it downe that wicked one and his temptations by the kind of them vnder this metaphor Darts Of the nature of this wicked one I haue spoken before on verse 12. For the metaphor a Dart is a kinde of weapon that is flung slung or shot at a man farre off which if it hit him will deepely pierce him and sorely gall him I shewed before how we were oft forced to wrestle with Satan and to grapple with him hand to hand Here is shewed that he hath also Darts to shoote at vs a farre off so as hee can pierce and wound vs when wee see him not he can send at vs though he come not to vs. As when the Dragon could not come at the Woman he cast waters after her This Woman is the Church the red Dragon Satan Waters his manifold temptations or darts Thus we see that The Diuell can euery way annoy vs both at hand and afarre off when he is suffered to come to vs and when he is restrained and kept from vs. Vse How can wee now at any time be secure Doth it not stand vs in hand to watch alwaies alwaies to bee well armed and haue this shield of Faith That the benefit and power of Faith may be the better discerned I will shew more distinctly 1 What these Darts are 2 How they are kept off 3 Why they are called fâ—â—â—y 4 How they are quenched §. 81. Of Satans Darts here meant SOme take afflictions to be meant by Darts Answer There is another proper peece of armoâ— to defend vs from the hurt of them namely The preparation of the Gospel of Peace Other take all sinnes and all prouocations to sinne to be heere meant Answ This must needs be too generall for thus should the seuerall peeces of Armour and their distinct vses be confounded The Brest-plate of Righteousnesse is the proper fence against such temptations I take the Darts here spoken of to be those seueral and sundry temptations which the Diuell vseth to draw vs to doubt of that helpe wee haue in GOD and to despaire for oft he casteth sundry thoughts of despaire into vs that he might shut out all hope in God and so draw into perdition Thus afflictions so farre forth as the Diuell vseth them as meanes to disquiet and vexe the soule may be here vnderstood and likewise all sinnes and prouocations to sinne as they tend hereunto These temptations were they light and fasten pierce deepe Satan let store of these flie against Iob they fell on him as thicke as haile-stones despaire was it which Satan sought to bring Iob vnto by depriuing him of his cattell goods children all that he had by striking his body all ouer with sore botches boiles The contradicting speeches of Iobs wife and friends the instruments of Satan herein tended to this These darts also he let flie at Dauid as appeareth by the many complaints of Dauid yea he flung some of these at Christ in the wildernesse in the garden and on the crosse No darts so wound the body as these wound the soule where they fasten §. 82. Of the vertue of Faith against Satans Darts 2 THese darts are onely kept off by Faith for Faith alone giueth vs assurance of Gods loue by it wee so rest and repose our selues on the fauour of God in Christ as nothing can make vs doubt of it or separate vs from it Though he slay me yet will I trust in him saith Iob. Reade Psal 3. 91. Rom. 8. 38 39. The stronger our Faith is the better are we fenced against these temptations the weaker our Faith is the deeper doe they pierce yea if they preuaile against
this copulatiue particle AND and the Sword that is take the Sword also as well as other peeces of Armour Whence obserue that It is not enough to keep off our enemies assaults from annoying vs but our care and endeauor must be to driue them away and destroy them Resist the Diuell saith the Apostle and he shall flie Resist is a word not onely of defence but also of offence This phrase he shall flie sheweth that our endeauour must be to driue him away and put him to flight It implyeth both a promise and a duty To this purpose tend those phrases in Scripture of killing our members on earth mortifying the deeds of the body crucifying the flesh and the world destroying the body of sinne beating downe the body and keeping it in subiection We haue a notable example hereof in our Head and Generall Christ who put the Diuell to flight likewise in one of his Captaines S. Paul who brought his body into subiection to who the world was crucified If we stand onely vpon defence we embolden hearten our enemies wh◠will neuer leaue assaulting vs till they haue preauiled against vs except they be destroyed as Saul neuer left persecuting Dauid till he himselfe was destroyed Vse 1 Heere is a good direction for Magistrates that haue a charge ouer people committed vnto them that they content not themselues with defending such as are vnder their gouernment from idolaters heretiques atheists worldlings and the like enemies but that they cut off and destroy those dangerous and mischieuous enemies For this purpose the sword of God is committed into their hands and They are the Ministers of God to take vengeance on such as doe euill Thus did that good King Iosiah and other good Kings Obiect This is done by the temporall sword but what is that to the Sword of the Spirit here meant Answ 1 It may fitly be applyed by way of allusion 2 It followeth by iust and necessary consequence for euery one must doe his best to profligate spirituall enemies and seeing God hath afforded to Magistrates not onely the spiritual Sword which is common to all Christians but also a temporall Sword which is proper to thē they must vse both 3 The vse of the temporall Sword is a great helpe to the spirituall and much good may be done thereby for howsoeuer Satan himselfe being a Spirit is no whit danted with the temporall Sword yet idolaters heretiques profane men and other like instruments of the diuell in and by whom the diuell much annoyeth the Church of God are danted and may be destroyed thereby and so Satan put to flight It is the ouerthrow ruine of many Churches that the ciuill Gouernours suffer the enemies therof to get head assault the church people of God Vse 2 Here is a direction also for Ministers They must not only teach the truth instruct in good maners encourage the vpright but also refute errors cut downe sin and endeauour to destroy whatsoeuer maketh against the glorious Gospel of Christ Note what the Apostle saith in this case The weapons of our warfare are mighty thorow God to cast down holds casting down the imaginations euery high thing that is exalted against the knowledge of God c. and hauing vengeance ready against all disobedience That we may not thinke that this was proper to his Apostolicall function he saith in generall of a Bishop that as he must be able to exhort with wholesome doctrine so to improue them that say against it There is a two edged Sword put into the mouths of ministers they must accordingly vse it to defend by teaching sound doctrine and instructing in good maners to offend by confuting errors reprouing sins Many errors in iudgement and much corruption in life creepeth into the Church for want hereof Vse 3 As for priuate persons euery one hath a charge ouer his own soule for their own soules safety they must resist Satan oppose against the world subdue their flesh strike fight it is a foolish pitty to spare the enemy destroy a mans selfe If Satan tempt with an holy indignation bid him auoid if the world allure defie it if the flesh lust sub due it Thus much for the connexion of this Weapon with the former peeces of Armor I will now distinctly handle it and shew 1 What this Weapon is 2 How fitly resembled to a Sword and why called the Sword of the Spirit 3 How it may be taken and vsed 4 What is the benefit of well vsing it 5 What are the sleights of Satan to depriue vs of it §. 2. Of the true Word of God THe Weapon here prescribed is expresly termed the Word of God which is that part of Gods will which in the holy Scripture he caused to be recorded It is called Word because by it Gods will is manifested and made knowen euen as a man maketh knowne his minde and will by his words It is also said to be the Word of God in regard 1 Of the Author which is God himselfe 2 Of the matter which is Gods will 3 Of the end which is Gods glory 4 Of the efficacy which is Gods power This word is properly and truely the right sence and meaning of the Scripture for except that bee found out in many words there may seeme to be matter of falshood as that the Sonne knoweth not the day of iudgement of heresie as that the Father is greater then the Son and contradiction as betwixt that which Christ said my Father is greater then I and that which the Apostle said that Christ Iesus thought it no robbery to be equall with God The letter of Scripture may be alledged and yet the word of God missed as by all her etiques And a man may swarue from the letter and yet alledge the true word of God as the Euangelists and Apostles did many times Compare Mic. 5. 2 Psal 40. 6. with Mat. 2. 6. Heb. 10. 5. So may diuerse translaters differ in some words and phrases and Preachers in alledging testimonies of the Scripture may misse of the iust letters and yet all retaine the true word of God which is the true sence rightly conceiued and rightly applyed This therefore is it which we must labour after and that with care and diligence as Christ implieth where he commandeth to search the Scriptures The word which he vseth is metaphorical taken from such as vse to search in Mines for siluer and gold they will dig deep they will breake the seuerall clots of earth all to peeces to find out the golden Oare Thus must we deale with the Scriptures as we are exhorted by Christ Ioh. 5. 39. and by Solomon Pro. 2. 4. and so much the rather because euery sentence syllable letter and tittle in holy Scripture is of moment Otherwise if we doe
not thus search the Scriptures insteed of Gods word wee may alleadge our owne conceits §. 3. Of the meanes to finde out the true sence of the Scripture FOr our helpe in finding out the true sence of Scripture there are diuers profitable meanes as 1 Vnderstanding of the originall tongues diuerse errors heresies haue been drawn from translations It is likely that the first thing that moued Papists to make mariage a Sacrament was the word Sacramentum which the vulgar translation vseth Ephes 5. 32. and which the Rhâ—mist translate a Sacrament But the originall signifieth a mystery or secret Besides euery language hath proper kinds of speeches which being translated word for word in other languages would seeme obsurd so that for the true vnderstanding of the propriety of many Scripture phrases knowledge of the originall tongues is needfull 2 Skill in the Arts whereby proper and figuratiue phrases may be discerned and distinguished and whereby the true construction of words and iust consequence of arguments may be obserued These especially are for the learned wherein the valearned must seeke the helpe of the learned 3 Knowledge of the Analogie of Faith that is of the fundamentall points of our Christian religion that no sence be made contrary to any of them The literall acceptation of these words This is my body and the heresie of Transubstantiation grounded thereon is contrary to the sixt article of our Creed He ascended into heauen and fitteth at the right hand of God c. 4 Obseruation of the scope of that place which is interpreted and of the circumstances going before and following after Thus may the true meaning of that parable touching the Samaritan which shewed mercy to the man wounded and halfe dead be easily found out 5 Comparing one place with another Thus the meaning of many types and prophesies in the old Testament may be vnderstood by the application of them in the New By comparing obscure places with perspicuous places the obscure will be made perspicuous 6 Prayer For thereby the Spirit of reuelation wherof the Apostle speaketh Ephes 1. 17. is obtained therefore Dauid prayeth vnto God to open his eyes that he may see the wonders of Gods Law Psal 119. 18. 7 Faith and obedience to Gods word so farre as it is made knowne God giueth ouer such to beleeue lies who receiue not or loue not the truth §. 4. Of the resemblance betwixt the word of God and a Sword A Sword whereunto the word is compared hath a double vse one to defend a man from the assaults of his enemies they who can well vse a sword find a great vse hereof euen in this respect The other is to annoy driue backe and destroy a mans enemy This double vse did Eleazar one of Dauids Worthies make of his sword which he vsed so long that it claue to his hand againe he defended himselfe and the Israelites and destroyed the Philistims therewith Thus the word of God is of great vse both to defend â—s from all the assaults of our spirituall enemies and also â—o driue away confound and destroy them It is profitaâ—le for doctrine and reproofe for instruction and correction 2. Tim. 3. 16. This is euident by Christs manner of vsing the Word â—n his conflict with Satan by it he did defend himselfe against the first and second assault and by it in the â—hird he draue the diuell away Thus he vsed it afterwards in his conflicts with Scribes Pharisees Sadducees â—nd others When any thing was obiected against Christ â—sually he defended himselfe with the Scriptures and with the Scriptures he confounded them so did Steâ—hen Apollos and all the Apostles By the Word also may all carnall and fleshly lusts be cut downe and subdued as flesh may be cut in peeces by a sword Wherefore as Gentlemen souldiers and trauellers alwayes haue their swords by their sides or in their hands ready to defend themselues and to spoile their enemies so ought we alwayes to haue this sword in readinesse Let vs shew our selues as wise and carefull for the safety of our soules as naturall men for their bodies §. 5. Why the Word is called a Sword of the Spirit Vse THis word of God is called the Sword of the Spirit as in regard of the Author of it which is the holy Spirit so also of the nature and kinde of it for it is Spirituall and so opposed to a materiall sword made of mettall which may be called the sword of flesh To this purpose the Apostle saith The weapons of our warfare are not carnall not carnall is in effect as much as Spirituall Hence is it that it is so liuely and powerfull sharper then any two edged sword piercing euen to the diuiding asunder of souâ— and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart Were it not spirituall it could not possibly pierce so deepe it could not discerne the thoughts of the heart neither could it any way annoy the Diuell who is not flesh and blood as we haue heard but a spirit Behold Gods goodnesse and wisedome in furnishing vs with such a weapon as our greatest enemies euen they who are not flesh and blood do dread and that not without cause because it is of power to confound them So as if we be wise skillful and carefull in vsing iâ— we need not feare their feare nor be troubled but wee shall rather strike dread and terror into them §. 6. Of the meanes of well vsing the Word FOr the well vsing of this Spirituall Sword foure especiall graces are needfull First Knowledge Secondly Wisdome Thirdly Faith Fourthly Obedience 1 For Knowledge In all things that we doe we must by the Word vnderstand and know what God saith what is his good will pleasing and acceptable to him for which wee haue both the practice of the Psalmist Psal 85. 8 and the precept of the Apostle Rom 12. 2. Eph. 5. 17. For by the holy Scriptures onely and alone we may attaine to the knowledge of the whole will of God Without knowledge of Gods truth we shall be alwaies wauening and neuer established in any truth whether it concerne iudgement or practise nor yet with courage resist any contrary corruption §. 7. Of the meanes to attaine Knowledge by the Word FOr this obserue these directions Vse 1 Reade the Word diligently and frequently Giue attendance thereunto and that not onely with others but also alone with thy selfe that thou maist better obserue it Haue set times for this end and be constant in obseruing them if by any vrgent occasions thy taske be omitted at one time double it another time 2 Meditate of that which thou hast read Meditatiâ—n is an especial meanes to helpe both vnderstanding and memory A thing at first reading is not so well conceiued 〈◊〉 when it is seriously
loue Now the proper obiect of true loue is God who by a propriety and excellency is called Loue the liker any are to God and the neerer they come to him the more dearely ought they to be loued and in loue to be preferred before others accordingly in our prayers ought they to be preferred as §. 47. Of praying for Saints 1 SAints who are here in this Text by name expressed to shew that they must most of all be remembred Thus did Christ pray especially for them which were giuen him out of the World And the Apostles remember the Saints by name in their benedictions Reason 1. Of all men these are neerest and dearest vnto God they doe most resemble him in diuine qualities and are best beloued of him 2 God is especially good vnto such for he is a Sauiour of all men especially of such as beleeue 3 They are knit vnto vs by the nearest and firmest bond that can be which is the Spirit of Christ For by one spirit are we all baptized into one body In this respect we are said to haue all one Father to be one Body one Spirit yea to be Christ 4 The promises which are the ground of our prayers doe especially belong vnto them so as with strongest confidence we may pray for them Vse Here see the priuiledge of Saints they especially and aboue all haue the benefit of the prayers of all their fellow Saints For this being commanded to all all the Saints will haue care to performe it yea the Saintâ— alone partake of the benefit of others prayers foâ— though many wicked ones bee prayed for yet thâ— benefit returnes into their bosome who make the prayer as Christ said to his Disciples Mat. 10. 13. If ye salute an house and if it be not worthy let your peace returne to you §. 48. Of praying for Magistrates 2 PVblike persons as Ministers of the Word of whom we shall more particularly speake on the 19. verse and Magistrates as Kings with all that are in authority whom by name the Apostle mentioneth where hee exhorteth to pray for others and Dauid by name prayeth for them saying Giue thy iudgements to the King O God and thy righteousnesse to the Kings Sonne Vnder these may bee comprised all that haue any publike charge ouer others 1 By reason of their office they stand in Gods roome and beare Gods image and in that respect are called Gods Sonnes yea Gods 2 They are of greatest vse and in place to doe most good and in that respect are as Dauids seruants said of him worth ten thousand others This reason alleageth Saint Paul to vrge this duty that wee may leade a quiet and peaceable life in all godlinesse and honesty whereby he implieth that vnder God they may be an especiall meanes for vs to leade such a life §. 49. Of praying for Friends 3 SVch as God hath linked vnto vs by any outward naturall ciuill bonds as Kindred Alliance Neighbourhood Friendship Office or the like Now the nearer â—hese bonds be the more especially must we pray one for â—other The nearest outward bond is Matrimony therefore husbands and wiues must most especially pray one for another as Isack for Rebecca then parents and children as Abram for Ismael next brothers and sisters as Ioseph for Beniamin masters seruants as Abrams seruant prayed for his Master The blessing which God bestowed on Potiphar for Iosephs sake sheweth that Ioseph prayed for his Master likewise such kindred as are out of the family one for another and neighbour for neighbour friend for friend countryman for countryman c. God hath knit persons together by those outward bonds for the mutuall good one of another that they might be more helpfull one to another In which respect the Apostle calleth these bonds ioynts of furniture or bonds of ministration that is bonds whereby the seuerall parties that are knit together furnish one another by receiuing helpe one from another and conueighing helpe one to another Now prayer is the best meanes wherein and whereby we may be helpfull one to another §. 50. Of praying for strangers 4 STrangers euen those with whom wee haue no acquaintaÌ„ce to whoÌ„ we are bouÌ„d by no other bonâ— then that common bond which passeth betwixt man anâ— man whereby all Adams sonnes are knit together Thesâ— are comprised vnder that general particle all men Indâ—uers Psalmes are Prayers for the Gentiles Abram prayed for the Sodomites Loue extendeth it selfe so far For the Law expresâ— commandeth to loue the stranger to be helpful vnto 〈◊〉 And Christ excellently setteth it forth in the exampleâ— the Samaritan that succoured the wounded man whoâ— he found in the way §. 51. Of praying for enemies 5 ENemies euen those who hate curse hurt and persecute vs. This Christ expresly commanded himselfe also practised for when his enemies had spit out the venome of their malice against him and done what hurt they could vnto him he prayed for them and said Father forgiue them So did his Apostle both command it and practise it For to others he said Blesse them that persecute you Of himselfe he said We are euill spoken of and we pray While the enemies of Stephen were throwing stones at him as thicke as haile stones Hee kneeled downe and cryed with a loude voice Lord lay not this sinne to their charge Thus indeed shall wee manifest true Christian loue to be in our hearts for christianity teacheth vs to ouercome euill with goodnesse The Scribes and Pharises which followed the principles of nature taught to hate enemies So did the heathen in their best moral Philosophy Christians onely those true and sound Christians can attaine to his extent of loue it is impossible for a natural man to loue his enemie truly and intirely none euer did or can doe it but those who haue the spirit of Christ in them §. 52. Of mens failing in praying for others Vse IF in these points of praying for others we obserue how farre most goe we shall find how exceedingly most faile therein and come short of their dutie 1 Not onely Atheists but euen few of those that beare the title of calling vpon God come to this extent of loue to pray for their enemies Many can pray for their friends but who for their enemies I doubt not but many finding this point so clearely and euidently laid downe in the Scriptures are perswaded that it is a duty and thereupon sometimes when their blood is colde and the wrongs of their enemies somewhat out of their minds can say God forgiue them or for forme and custome sake when they heare the Minister vtter this clause of the Letany That it may please thee to forgiue our enemies persecuters and slanderers and to
then should such come into a Pulpit Is it not more requisite that a Preachers voice should bee heard and vnderstood then a stage-players voice As for those to whom God hath giuen abilitie to open their mouthes who can speake audibly and distinctly so as all that are present might heare and vnderstand them yet through a misconceiued shamefastnesse or I know not what feare of straining their voices and spending their tongues speake so softly and whisperingly as few can heare them to say the least they shew little desire of edifying Gods people preferring their owne ease to others good yea they make themselues guiltie of the losse of that benefit which they that cannot heare them might otherwise haue receiued I will not deny but that men may and many doe fall into another extreame of needlesse clamorousnesse and without cause spend themselues by opening their mouthes wider and lifting vp their voices higher then either the number of people present or the necessitie of the matter deliuered requireth for they will vtter in small assemblies euery sentence and word yea euen the quotation of places with the highest strain of their voice that they can As in other things so in this also a good meane and moderation guided with iudgement and discretion is to be vsed Then especially is the mouth to be opened when matters of more then vsuall note and need are deliuered Most of all when open notorious scandalous sinnes wherein men liue and lie and whereof they are loath to heare are reproued Lift vp thy voice like a trumpet and shew my people their transgressions saith God But the practise hereof I leaue to the discretion of each wise dispenser of Gods secrets according as their seuerall abilities and occasions shall require §. 162. Of a Ministers boldnesse in preaching THe second branch concerning the manner of vtterance is boldnesse opposed to an euill vnbeseeming fearefulnesse This implieth an holy courage and libertie which a Minister taketh vnto himselfe hauing respect to his Master that sent him and the office deputed vnto him and not to the persons of men with whose contradictions and oppositions he is not daunted The notation of the originall word implieth as much and it sheweth that the boldnesse here meant is a gift wherby a man dares freely open his whole mind and vtter any thing Boldnesse courage and freedome of speech is needfull for a Minister in the execution of his Ministery Oft did God stir vp his Prophets hereunto as when hee said to Ieremiah Arise speake vnto them all that I command thee be not afraid of their faces and to Ezechiel Thou sonne of man feare them not neither be afraid of their words c. Christ manifested great boldnesse in his Ministery for he taught as one hauing authority so as his hearers were astonished this boldnes made him so freely rebuke the Scribes and Pharisies and discouer both the errors of their doctrine and the corruptions of their life yea and thunder out many woes against them Such was the boldnesse of his forerunner Iohn the Baptist as he was said to come in the spirit and power of Eliah Great boldnesse did Peter and Iohn shew forth and the rest of the Apostles Many people are impudent stiffe-necked fierce and violent and will soone quaile a Minister if he be not of a bold spirit This reason God himselfe rendreth to his Prophets to make them the bolder We see by common experience how euery one will trample on him that is timorous and faint-hearted Soone will people perceiue whether their Ministers bee timorous or no if they bee they will surely treade on them But if Ministers be bold men of courage and freely declare their message they will daunt the stoutest hearts For Gods word hath a powerfull worke in it if it be deliuered with power and courage The Prophets and Apostles dismayed their proudest enemies §. 163. Of the things wherein boldnesse is to bee shewed FOr the better application of this point obserue how and wherein this boldnesse is to be manifested 1 By an equall and impartiall preaching of the Word without respect of persons Christ spared none not Rulers Priests Lawyers nor any other sort but told all of them their dutie 2 By a declaration of the whole truth of God as occasion requireth concealing no part thereof for any by respects of fauour feare reward danger or the like Herein did the Apostle shew his boldnesse for hee saith to the Elders of Ephesus I haue not shunned to declare vnto you all the councell of God 3 By a graue plaine free deliuery of Gods word without affectation of popular applause seeking more to approue ones selfe to him of whom he is sent then to please them to whom he is sent With great emphasis doth the Apostle set forth his boldnesse in this respect saying Do I now perswade men or God or do I seeke to please men that is I am farre from seeking to please men 4 By reprouing sinne and that with authority so as transgressors may be brought to shame if it be possible and made to tremble Thus did the Baptist reproue Herod and Christ the Pharisies 5 By despising all shame feare reproach and disgrace which by prophane and wicked persons shal be brought vpon vs for performing our calling as we ought it is expresly said of Christ He despised the shame and the Apostle saith of himselfe I am not ashamed of the Gospell of Christ and exhorteth Timothy not to be ashamnd of the testimonie of our Lord God commandeth his Prophets not to feare §. 164. Of ioyning courage and wisdome together IN these and such respects is this gift a most needfull gift to be prayed for and Ministers must labour in these respects to shew their holy boldnesse Let vs therefore rouse vp our dull spirits and cast off the cloakes of feare and shame that in truth wee may say as the Apostle did of himselfe and his fellow-labourers Wee vse great boldnesse of speech prouided that it bee guided with wisdome wisdome and courage must bee ioyned each to other Wisdome that vnnecessarily without the limits of our calling as busie-bodies we thrust not our selues into such dangers as we can haue no comfort in bearing in which respect saith Saint Peter Let none suffer as a busie-body in other mens matters Courage that we shrinke not from that dutie whereuuto God hath called vs to auoid imminent danger lest by seeking to preuent mans rage wee pull vpon our heads Gods wrath God is able to deliuer vs from the rage of all men but all the world cannot shelter vs from the wrath of God §. 165. Of Ministers seeking to edifie the Church THe end why the Apostle desireth the forenamed gifts is in the last words of this verse To make known the mystery of the Gospel Euery word almost affordeth a