himselfe according to his present estate AGaine the Apostle implieth that A Minister in bonds must haue respect to his present condition accordingly to carry himselfe as he may not by his timorousnesse betray Gods truth so neither by his indiscreete and ouer-great boldnesse indanger the same This doth Christ imply vnder that generall precept Be wise as serpents and innocent as doues Doue-like innocency will keepe vs from all fraudulent dealing so as wee shall not deceiue our Master and abuse that trust which hee putteth in vs. Serpent-like wisdome will make vs preuent many mischeefes which otherwise through rashnes we might fall into Such wisdome vsed the Counsell at Ierusalem when they did forbeare to bee too violent against all the rites of Moses Law because of the multitude of Iewes which beleeued and permitted Abstinence from blood and from that which was strangled yea it may be probably collected that Saint Paul while he continued by the space of two years disputing in the schoole of Tyranus which was at Ephesus preached not particularly against Diana though in generall hee perswaded the people that They are no Gods which are made with hands and also perswaded the things which concerne the kingdome of God For certainly there would haue beene many tumults raised against him the Church as through the malice of Demetrius a siluer-smith there was afterwards if by name he had inueighed against Diana That thus we may when we are in our enemies power speake as wee ought to speake we are to pray for the spirit of wisdome that wee may discerne things that differ and that wee may rightly iudge of all circumstances as are Time Place and Persons with the like and accordingly behaue our selues That promise which Christ made to his Disciples saying When they deliuer you vp it shall bee giuen you in that houre what yee shall speake for it is not yee that speake but the Spirit of your Father which speaketh in you and that which more generally he made to al that call vpon him aright namely that God will giue the Holy Ghost to them which desire him These and such like promises may assure Gods faithfull Ambassadours that the Lord their Master will giue them vnderstanding how to deliuer their ambassage if at least they seeke to vnderstand according to sobriety be not too preposterous following the apprehension of their owne conceit rather then the direction of Gods word O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word that so thy name may be the more glorified and thy Church edified Amen An Analysis or ResoluTION OF A DECLARATION which Christ made of the sinne against the Holy Ghost Recorded MATTH 12. 31 32. and MARKE 3. 28 29. IN the Declaration is noted 1 The Preface wherein is intimated 1 The certaintie of the point Verily 2 The authoritie of him that deliuered it I say vnto you 2 The Point it selfe wherein is noted 1 Gods Mercy 1 Declared by forgiuing sinne 2 Amplified by The sinnes forgiuen Set foorth by The extent of them All sins wherwith soeuer The Kinds of them noted Generally All matter of sinnes Particularly Blasphemee The Persons 1 By whō sin is cōmittee Men Sons of me Amplified by their generality whosoeuer 2 Against whom sinne is committed The Sonne of Men. 2 Gods Iustice 1 Declared by affording to pardon to the sin against the Holy Ghost 2 Amplified by setting forth 1 The nature of the sinne and that by The quality of it in Speaking against Blaspheming The obiect against which it is directed The Holy Ghost 2 The issue of it noted 1 Negatiuely and that Simply by An indefinite particle NOT. A generall particle NEVER Cōparatiuely by a distinction of times Nor in this world Nor in the world to come 2 Affirmatiuely in these words Is in danger of eternall damnation A TREATISE OF THE SINNE AGAINST THE HOLY GHOST §. 1. Of the occasion that Christ tooke to declare the sinne against the holy Ghost THE Sinne against the holy Ghost is most plainly and fully laid downe by Christ in his Recrimination and iust censure of the Scribes and Pharisies who malitiously slandred and blasphemed the cleare euidence which he gaue of his Diuine power in dispossessing a Diuell that made the party whom he possessed both blinde and dumbe Their blasphemous slander was that Christ cast not out diuels but by Beelzebub the prince of Diuels This slander doth Christ first remooue by shewing that it was neither probable nor possible that by Satan should Satan be cast out Not probable either in the thing it selfe or in their opinion who said it Not in the thing it selfe because then should Satan bee diuided against himselfe which is no way likely for so should he procure his owne ruine as is proued by an induction of three particulars one of a Kingdome another of a Citie the third of an House neither of which if it be diuided against it selfe can stand so nor Satan Now what probabilitie is there that Satan an old politique experienced Prince as desirous as any other to maintaine his owne Power and Dominion should wittingly seeke his owne ruine and ouerthrow Nor in their owne opinion was that which they said of Christ probable because they otherwise thought of other men that cast out diuels Their owne children men bred and brought vp among themselues that cast out diuels as Christ did were not by them thought to cast out diuels by the power of Satan but by the finger of God Is it then likely that in their consciences they thought that which they vttered with their tongues that Christ cast out Diuels by the Prince of Diuels That it was not possible that by Satan Satan should be cast out Christ proueth by that superiour power which he casteth one our must haue ouer him that is cast out he must bee able first to binde him and then to spoile his house But Satan hath not a superiour power ouer himselfe It is impossible that Satan should be stronger then Satan Thus our Lord Christ hauing cleane quenched the fire of that blasphemous slander for a slander cast on him that is innocent is as a fire-brand put into water and by his iust apologie stopped their blacke mouthes so as they had not to oppose against that he said he setteth forth the high pitch of their impietie which proceeded to plaine blasphemie against the holy Ghost and from thence taketh occasion to declare the vile nature and fearefull issue of that sinne Two Euangelists record the Summe of that which Christ deliuered concerning the sinne against the holy Ghost I will therefore set downe the text out of them both Matth. 12. 31 32. Wherefore I say vnto you All maner of sin and blasphemy shal be forgiuen vnto men but the blasphemy against the holy Ghost shall not be forgiuen vnto men And whosoeuer speaketh a
restraint namely that he should not come so high as the Saints head to crush it he should onely snarle at his heele and bite it that is he should not bee able vtterly to destroy their soules but onely annoy them with smaller temptations But more cleerely is this laid downe by many particular instances Satans power in the Sorcerers of Egypt was restrained the euill spirit could not enter into Saul till God permitted him for it is said God sent him The like is noted of the lying spirit that seduced Ahab Satan stood at Iehoshuahs right hand to resist him but the Lord reproued him He desired to wiâ—ow Peter and the other Apostles so as without leaue he could not doe it and yet he preuailed not as he desired Many other particular instances might be alledged but the most famous of all is that which is noted in the history of Iob where hee could doe nothing against Iob till hee had leaue and when he had leaue he could doe no more then was permitted Lastly as an argument from the lesse to the greater and so a more forceable argument note how hee could not enter into swine without permission much lesse can be doe any thing against man without leaue Are not men much better then swine Obiect But now Satan is loosed and hath libertie to doe what he can Answ That is spoken comparatiuely in regard of former restraint as when a dogge hath sometime beene tied very close and afterwards his chaine is let out further he may be said to be loosed The Lord thus limiteth his power both in regard of himselfe and also in regard of man who is made after Gods Image For himselfe 1. That hee might manifest a difference betwixt his owne power which is infinite without limits and bounds and the power of his enemies who oppose themselues against him Therefore is his power called a power of might as if no other power were mightie but his 2. That hee might shew himselfe to bee an absolute Lord and Commander ouer all creatures not only those who voluntarily subiect themselues to him but also those who obstinately oppose against him For man left the Diuell should soone deuour all mankinde for that hee seeketh If hee were not restrained no creature could resist him and stand before him As the Sea if it had not bounds would soone ouerwhelme the whole world so would the Diuell soone turne all topsie turuie quickely destroy all liuing creatures and bring all to the very depth of hell where himselfe is Therefore though the Lord for iust reasons hath giuen him a very great and mightie power yet in wisdome and goodnesse hath hee also restrained his power and set bounds vnto it Thus wee haue heard of the extent and of the restraint of the Diuels power both which are well to bee noted The one that we should not make too light account of him The other that wee should not dread him too much Is the Diuell a Prince of such power Bee neither arrogant nor secure but know that all the meanes which wee can vse are little enough to keepe vs safe from him Yea let vs seeke for greater power and strength then is in our selues remembring the exhortation in the tenth verse and the direction in the eluenth Yet because hee is neyther able to doe what hee will nor hath libertie alwayes to doe what hee is able but hath his power restained and limitted by God bee not faint-hearted nor despaire Though hee may sâ—rely assaile vs yet assuredly shall he neuer preuaile against vs remember Iobs conflict and the end thereof As we cast one eye on the extent of the Diuels power to keepe vs from securitie so cast another on the restraint thereof to keepe vs from despaire §. 23. Of the place where Satan ruleth THe next point sheweth yet a further restraint of the Diuells power For it declareth the parties ouer whom especially he exerciseth his power who are first implied vnder this compound word worldly gouernours and then more expressely handled in the next ensuing words From the generall I collect that The gouernment of Diuels is onely in this world and ouer the men thereof It can no further extend then to the compasse of this inferiour world vnder heauen neither can it longer last then the time of this world Thus the diuels dominion is restrained to the ayre and expresly is he termed the god of this world At the end of this world shall Christ put downe his authoritie and power It hath pleased the Lord to appoint this world and the continuance thereof the place and time of probation wherein he will make triall who are fit for his Kingdom who vnworthy of itâ— and for the more thorough triall of good and bad to giue Satan dominion and power in this world Vse This is a good ground of incouragement vnto vs to mooue vs patiently and constantly to endure all those brunts whereunto thorough the malice and power of the Diuell wee shall be brought in this world without the circuit of this world they cannot reach when wee passe from it then passe wee out of their iurisdiction to the place where with Christ our head wee shall triumph ouer these principallities For in Heauen where Christ in his bodie is contained where are the spirits of iust and perfect men and the glorious company of good Angels the diuels haue nothing to doe they are thence cast out As Christ who in this world was sorely assaulted by Satan when hee ascended vp on high led captiuitiecaptiue and triumphed ouer them so If we suffer we shall also reigne with him Death whereby a passage is made from this war-faring world to that world of triumph is the last enemie the pangs thereof the last assaults so as this being well thought of cannot but moue vs with patience to resist vnto blood and death §. 24. Of the parties ouer whom Satan ruleth YEt more distinctly are the parties ouer whom Satan ruleth expressed in these words Darkenesse of this world whereby are meant such ignorant and wicked men as haue no light of spirituall vnderstanding no life of grace in them and therefore deseruedly called darkenesse The Diâ—els rule and dominion is properly and principally ouer ignorant and euill men euen such as are described Chap. 4. vers 18. 19. and before that called children of disobedience or of vnbeleefe for the originall word will beare both For ignorant men the Diuell is said to be the god of them that are blinded For wicked they which commit sinne are said to be of the Diuell These resist him not but yeeld vnto him for ignorant persons know not his power malice subtiltie sedulitie mischieuous enterprises with the like no maruell therefore that they suffer themselues to be guided and gouerned by Satan
they haue very great aduantage against vs by reason of the place where they are For the Diuels being in the Aire 1 They are aboue vs ouer our heads euery where round about vs and so still ready to annoy vs this among men is counted a very great aduantage a few men on a hill or on high walles and Towers are able to doe much mischiefe to a great Army in a low valley beneath them 2 They can espy all things that we doe so that in this respect wee are to bee the more circumspect ouer our selues and vigilant against them They which haue enuious malicious enemies which ouerlooke them and so can see whatsoeuer they doe will be carefull that they doe nothing whereby those espiers may take aduantage to accuse them or to worke any mischiefe against them 3 They are in their owne Kingdome for the Diuell is a Prince that ruleth in the Aire Now amongst men they which are in their owne Dominion where they haue all at command where they may haue still new supply haue a great aduantage And they which warre in their enemies Dominions had need bee backed with a farre greater power then their enemies haue but wee of our selues are far weaker and lesse in power then our spirituall enemies and we fight with them in the aire which is their Kingdome where they haue all at command haue they not then in this respect a great aduantage haue not we need to be backed with a far greater power These and such like obseruations may be drawne from this circumstance of the place which I haue the rather noted because most doe so interpret this clause §. 31 Of the cause of Satans quarrell BVt yet freely and ingenuously to make known my owne iudgement with submission to better iudgements I rather thinke that the Apostle here meaneth the cause or prize of this combate for which it is maintained as if it were thus translated In heauenly things My reasons are these 1 In the originall places are not exprest but indefinitely the Apostle saith In heauenlies Now when an adiectiue is so set alone most vsually the substantiue vnderstood is thing or things 2 In other places being thus indefinitely set downe it is taken for heauenly things and so translated as Heb. 8. 5. They serue vnto the example and shadow of heauenly things 3 This word being oft vsed in the new Testament at least twenty seuerall times is neuer vsed in any mans opinion this place onely excepted of any aeriall place or thing but of those things which are truely heauenly and spirituall the word it selfe according to the proper notation thereof signifieth the vpper heauenlies so as most improperly it is taken for the lowest Heauens the aire 4 It is not a matter of so great weight and moment for spirits to bee in high places ouer vs for they can as much annoy vs being beside vs within vs beneath vs as aboue vs high places may be an helpe to men who are clogged with flesh and blood to spirits they can be small aduantages 5 The words being expounded of heauenly things this last clause addeth as great weight to the discription of our enemies as any of the former as wee shall see when we handle the Doctrine 6 Both ancient and later Diuines and those of good learning and iudgement haue thus expounded this clause so as it is no new or priuate conceite of mine Obiection This very word is oft indefinitely vsed as here and yet it signifieth Places as Chap. 1. Vers 3. 20. 2. 6. c. Answere Though it signifie heauenly places yet not such as are in the lowest heauen the aire but the highest which is not the place of Diuels thither because the Diuell cannot come I expound it Heauenly things Obiect 2. The phrase will not beare this exposition for the preposition in is neuer put for the cause Answ One of the Greeke Fathers who was very skilfull in the propriety of that tongue so expoundeth it Besides this particle is so vsed in other places of the new Testament twice in one verse namely Mat. 10. 32. Whosoeuer shall confesse me I will confesse him c word for word in me in him Here the preposition in signifieth the cause as if he had said he that shall make confession before men for my sake I will make confession before my Father for his sake So againe Mat. 11. 6. Blessed is he whosoeuer shall not be offended in me that is for my sake and Mat. 26. 31. All ye shall be offended in me The Kings Translators turne it because of me So in this my Text this last clause hauing reference to the principall verbe may be thus translated Wee wrestle because of heauenly things The Doctrine then which hence I gather is this The maine things for which the Diuels fight against vs are heauenly matters Before I proceede further to proue or apply this point I will a little more fully explaine it 1 By heauenly matters I meane such as principally respect Gods glory for God being himselfe Heauenly whatsoeuer tendeth to his Honour is in that respect Heauenly and then such as respect our soules saluation for as the things which concerne the temporall good of our body are earthly so the things which concerne the eternall good of our soules are Heauenly for to Heauen they aspire and in Heauen shall they enioy their happinesse 2 Where I say the Diuels fight for heauenly matters matters my meaning is not that they desire to get them but that they endeauour to spoile vs of them so that in this combate the prize propounded to vs is heauenly namely whether we will serue our Heauenly Father or the hellish feene whether we will let goe or fast hold that heauenly treasure which Christ hath purchased for vs all those heauenly things whereby God is honoured and our soules are saued For proofe that they be heauenly things which Satan especially aimes at obserue those seuerall temptations recorded in the Scripture I will giue a taste of some What aimed he at in tempting Adam and Eue was it not to deface Gods Image in them and to strip them of that happinesse wherein God had created them The issue sheweth as much What sought hee in tempting Christ was it not to make him doubt whether he were the Sonne of God or no yea and vtterly renounce God and worship the Diuell Was it not Peters faith that he sought to winow Doth he not blind mens eyes that the light of the glorious Gospell of Christ which is the Image of God should not shine vnto them As for earthly things he maketh not much account of them hee can be well content to let men enioy them he casts them to men as baits wee reade how hee offered to Christ all the kingdomes of the world and the glory of them if Christ would haue worshipped him Obiect
He depriued Iob of his temporall estate Answ It was an higher matter which Satan aimed at namely to bring him to denie God and blaspheme him to his face as may bee gathered by Satans answere to God He would make all like to himselfe Thorow his pride hee is fallen from Heauen and vtterly spoiled and depriued of all heauenly goodnesse and happinesse wherefore he seekes also to depriue man of the like Behold here the malice of the Diuell it is no good that hee seeketh for himselfe by this fierce and long conflict which he maintaineth but our woe and misery Hee seeketh whom to deuoure Malice first moued him to assault man and malice still whets him on to continue his fight against mankinde Durst he euer haue ventred on Christ Iesus the Sonne of God but that malice wholly possessed him Not vnfitly therefore are many titles giuen vnto him in Scripture to set forth his malice as Satan which signifieth an aduersary Diuell an accuser Tempter Euill one Enemie Murtherer and Father of lies If the reasons of all these names which are not hard to gather be duly weighed they will shew that hee is euen made of malice Among other motiues to stirre vs vp to arme our selues well and constantly to stand and fight against the Diuell this is none of the least It is no small matter that we fight for but a matter of the greatest weight and consequence that can be Satan could say Iob 2. 4. All that a man hath will he giue for his life yet is life but a temporall and earthly matter If all for his life what for his soule and the saluation thereof which is an heauenly matter so as there is no comparison betwixt them What then shall it profit a man though hee should win the whole World if he lose his owne soule or what shall a man giue for recompence of his soule When wise Captaines see that a sore and fierce battaile is to bee fought which with the very rumor thereof may dishearten their souldiers they vse to hearten and encourage them by bringing to their mind and setting before them the prize or cause of their fight some will say Loe ye fight for whole Townes and Cities and Kingdomes others Yee fight not to get that which is other mens but to keepe that which is your owne yee fight for your Countrey your lands and inheritances your wiues and children others It is not honour and conquest they are not goods and lands that ye fight for but liberty and life stand to it therefore if the day be lost ye are either dead men or slaues Note how the Philistims encouraged one another Be strong and play the men O Philistims that ye be not seruants to the Hebrews Now all these are but earthly matters but I may say to the Lords souldiers It is the Lord of Heauen whose battels ye fight his honour is ingaged therein it is your soules saluation and heauenly happinesse which is in hazard your enemies seeke to spoile you of the precious graces of Gods sanctifying Spirit and to depriue you of that rich glorious inheritance which Christ by no lesse price then his owne blood hath purchased for you if ye yeeld to your enemies all these yee lose and become vassals vnto your mortall and malicious enemie the Diuell ye are euen fire-brands of Hell Be strong therefore and of a valiant courage feare not but fight and stand it out to the vttermost so shall ye be more then conquerers The things which especially we ought to looke vnto to be watchfull ouer and to labour to keepe safe are the forenamed heauenly things and that not onely in regard of the excellency and worth of them but also in regard of Satans maine opposition against them What hee in malice doth most assault wee in wisdome must most defend and set foote to foote against him if an enemy bring all his forces against the chiefest Tower of a City wise Citizens will thither bring their best munition and strongest defence if thus wee deale with Satan wee shall oppose godly wisedome to his wicked subtilty and so keepe our selues safe from all his assaults This is the wisdome which the Apostle here teacheth vs by those seuerall peeces of Armour which follow to be handled for they are all concerning heauenly things and tend to the saluation of the soule THE FOVRTH PART A repetition of the meanes Ephes 6. 13. For this cause take vnto you the whole Armour of God that ye may be able to withstand in the euill day and hauing done all to stand §. 1. Of repeating one and the same thing HEre the Apostle returneth againe to the second part of his former direction and repeateth in effect the very same things which he deliuered in the 11. verse namely how we may keepe our selues safe against the forenamed enemies We may not thinke that this his repetition is vaine and idle for he was guided by Gods holy Spirit who doth nothing in vaine Note what Ioseph saith of the iteration of one and the same thing to Pharaoh in two dreames The dreame was doubled the second time because the thing is established by God and God hasteth to performe it Many good reasons may bee giuen why here the Apostle thus repeateth his direction as to shew 1 That what before he had deliuered was vpon very good aduice deliuered not rashly so as he doubted whether he might stand to it or no but so as he dares auouch it againe and againe as being an infallible truth which he also knew to be a truth Like to that thundering denunciation of a curse against all that should preach another Gospell which he laieth downe twice together 2 That it was a needefull behoouefull and profitable truth a most soueraigne and necessary meanes to keepe vs safe necessary for vs in regard of our owne inabilitie to stand fast without it soueraigne in regard of the sufficiency of the meanes which can and will being rightly vsed keepe vs safe Marke the reason why it was not greeuous to the Apostle to write the same things euen because to them to whom he wrote it was safe 3 That naturally wee are backward and sluggish in vsing this armour therefore hee thought it not enough once to vrge the point but againe presseth it Thus Salomon oft repeateth diuers exhortations So Captaines when they see their souldiers loath to arme when there is great need they should arme will call vpon them again and againe to arme Ministers may here learne as iust occasion is giuen to call their people to the remembrance of weighty points especially such as they obserue their people most backeward vnto It is not sufficient once to haue deliuered such a point but againe and if neede be againe it is to be vrged The Apostle hauing propounded Christ a patterne of patience to the Hebrewes because