Of preuenting the sinne against the Holy Ghost TO returne to the point in hand wee haue heard what the sinne against the Holy Ghost is and what the issue thereof is namely Impossibility of pardon certaintie of eternall damnation Whose heart doth not tremble to thinke of their estate The very Diuels doe tremble to thinke of their owne doome and iudgement Diues is thought to be in a most miserable plight That which ministreth any comfort to sinners in this world is that they hope the due vengeance of their sinnes shal not be executed vpon them This hope can none haue that sinne against the Holy Ghost Though all sinnes as before we haue heard shall bee pardoned yet a man may so grow on in impudencie and obstinacie as to sinne against the Holy Ghost and make his sin irremmissible and himselfe certaine of eternall damnation Let vs therefore take heed of making any way to this sin and of prouoking God to cast vs cleane ouer into Satans power or rather to suffer vs to giue vp our selues wholly vnto Satan For the preuenting hereof let the directions heere following bee carefully obserued 1 Be watchfull against euery sin yea against the very beginnings of sinne Giue no place to the Diuell Take heed left there be at any time in any of you an euill heart of vnbeleefe in departing from the liuing God Especially let vs take heed of sinning against our owne iudgement and knowledge against the perswasion of our heart and conscience and against the reuelation and motion of Gods Spirit in vs. Sinne is deceitfull and Satan is subtill They allure men step by step to descend till by degrees they bring vs into this irrecouerable downefall of the sinne against the Holy Ghost 2 Haue the Gospell the Word of saluation in high account As we haue knowledge thereof so let vs set our heart and loue vpon it Loue of the Gospell will make men cleaue close vnto it and will keepe them from renouncing of it If men receiue not the loue of the truth that they might be saued God will send them strong delusion that they should beleeue a lye and bee damned Through light esteeme of the Gospell men oft come to reiect it and to proue Apostates 3 Duely weigh the difference betwixt Christ and the world how Christ can vphold thee and preserue and protect and prosper thee against the world but all the world cannot shelter thee from his warth True knowledge of Christ of the benefits wee reape by him of the priuiledges we haue in him of the comfort and peace we receiue through him will make vs account all the things of this world in comparison of Christ but as dung and it will make vs also stand the more resolutely against all the assaults of the world and not suffer our selues thereby to be drawne from Christ Let vs oft call to minde that which Christ hath said to this purpose What is a man profited if he gaine the whole world and lose his owne soule or what shall be giue in exchange for his soule 4 If at any time through his owne weakenesse or the violence of any temptation a man be so farre ouertaken as to deny the Gospell and to forsake Christ let him not persist therein but rather as Peter did vpon the first occasion offered to discouer his folly let him throughly humble himselfe and speedily repent The longer sinne continueth the stronger it groweth and the greater aduantage will Satan take thereby Deadly poison being speedily purged out may be kept from infecting the vitall parts 5 After once thou art recalled hauing before time denied Christ be the more watchfull ouer thy selfe that thou deny him not againe and againe If the Diuell being once cast out returne againe Hee will come with seuen other spirits more wicked then himselfe If after men haue escaped the pollutions of the world through the knowledge of th◠Lord and Sauiour Iesus Christ they are againe intangled therin and ouercome the latter end is worse with them then the beginning 6 While thine heart is pliable pray earnestly instantly pray as against all sins so especially against presumptuous sinnes as Dauid did and in particular against this vnpardonable sinne Nothing more powerfull against sinne and Satan then faithfull prayer without this all other meanes are fruitlesse This meanes is to be vsed as for our selues so also for others as we haue before shewed There is nothing against which we ought more earnestly to pray then against this sinne for no estate more desperate then theirs who fall into this sinne §. 34. Of the persons who cannot fall into the sinne against the holy Ghost AS this Treatise was begun with declaration of Gods Mercy in forgiuing all manner of sins so it shall bee concluded with application of comfort to the elect and that in regard of the nature and issue of the sinne against the Holy Ghost That which maketh this sin to seeme as an hot fiery thunderbolt euen that which maketh it most terrible and dreadfull that I say ministreth matter of comfort to the elect namely that it is impossible it should be pardoned and that the committers thereof are sure to bee eternally damned The comfort is this that the elect are absolutely freed from it so as they cannot fall into it The Reasons are euident 1 When they come to bee inlightned together with their illumination regeneration is wrought in them Now they who are borne againe cannot so wholly giue vp themselues to sin and Satan as to sin against the Holy Ghost The Apostle in a more inferiour degree and kinde of sinning then in this kinde against the Holy Ghost saith Whosoeuer is borne of God doth not commit sin for his seed remaineth in him and he cannot sinne because he is borne againe 2 All the sinnes of the elect in the issue and euent are Veniall such as shall be pardoned For though in the nature and kinde of sin euery of their sins are as the sins of all other mortall For the wages and due deserts of sin not any one sin excepted is death yet hath Christ by his death satisfied for all their sins All therefore shall be pardoned to them 3 All that are elected are elected to eternall life and being elected thereto they shall assuredly be made partakers thereof Gods purpose and decree remaineth firme and stable and cannot be made frustrate They are not therefore in danger of eternall damnation and so cannot fall into that sin Yet let no man be presumptuous or secure in this regard for first hee may bee mistaken in his election and thinke he is chosen when indeed he is not If hee be deceiued and mistake the markes of his election then is he not exempted from this sinne and the feareful issue thereof Againe though he be elected yet if hee be not watchfull ouer himselfe
teach other doctrine auouching that if any do he is proud and mad and therefore biddeth auoid such yea he denounceth a fearefull curse against them which preach otherwise then the Apostles had done Besides this being without warrant of the Word how can it be performed in faith i if not in faith how can it be acceptable to God To say the least against Prayers for the dead they must needs be vaine and fruitlesse for Gods determinate iudgement passeth on euery one so soone as they die If they die in the Lord blessed are they if they die in their sinnes they are irrecouerably cursed as is implyed in the parable of Diues being in hell to whom Abraham being in heauen thus saith They which would go froÌ„ hence to you cannot neither can they come from thence to vs. Herein is the prouerbe verified Where the tree falleth there it lyeth for as life leaueth vs so iudgement findeth vs. Prayer therefore for the soules of the deceased is as physicke for the bodies of the dead §. 40. Of Purgatory AS for Purgatory which Papists make to be a middle place betweene heauen and hell where they say all such are as die not in mortall but in veniall sin and from whence by the Prayers of the liuing they may be released it is a meere fixion inuented of mans idle braine and maintained to increase Antichrists earthly treasures it is against the current of the Scripture which acknowledgeth but two sorts of people Children of the kingdome and children of the wicked faithfull and vnfaithfull and accordingly onely two places after this life heauen and hell The distinction likewise of mortall and veniall sinne as they vse it making some sinnes in their owne nature by reason of the smalnesse of them Veniall is against the Word which saith indefinitiuely of sinne excepting no sinne at all The wages of sinne is death Woe to them that after this life enter into any fire the Scripture no where mentioneth any temporary fire after this life but euerlasting and vnquenchable Obiect 1 The second petition compriseth the dead vnder it Answ That petition hath not any particular respect to any particular person departed so as it cannot iustifie any particular Prayers for a particular person deceased which is the question in controuersie Indeed that petition respecteth the whole body of Christ some of the members wherof are the Saints now dead but it followeth not thereupon that it is a Prayer for the dead for principally it respecteth the liuing and the dead onely by consequence Besides it implyeth no altering of the estate of the soules of the dead which is another point in question Obiect 2. Many prayed for their children and friends which were dead and had them restored to life Answ 1 This is nothing to the alteration of the estate of the soules which is the point in controuersie 2 Those were extraordinary examples done by extraordinary spirits and are no more exemplary then the Israelites passing through the red Sea or Moses Eliahs and Christs fasting forty dayes Vse This point is to be noted as against the erronious doctrine of Papists who maintaine Prayers for the dead â—o against their superstious practises who vse vpon Church-wals Church-windowes graue-stones and the â—ike to set this phrase Pray for the soule of A. B. and if any haue been bountiful to their Church they vse to offer vp Masses and to say dirige and to sing requiem for their soules from time to time All which to say the least are toyish and childish §. 41. Of vaine wishes for the dead NOt much vnlike is the practise of many ignorant and superstitious persons among vs who if mention be made of any of their friends departed vse presently to say God be with him the Lord be with his soule or God haue mercy on his soule with the like Marke the persons that most commonly vse these vaine wishes and you shall obserue them to be such ignorant and irreligious persons as neuer pray for their friends while they are aliue for if they knew how to pray aright for their friends they would not make such vnprofitable wishes for them Wherin note their preposterous course when true Prayer is warrantable acceptable honourable to God and may be profitable to him for whom it is made being commanded of God and agreeable to his will they impiously neglect it but when there is no warrant to make it no hope of doing any good by it they superstitiously vse it Obiect Marke their apology and ye shall find it as foolish as the thing it selfe is toyish For if any reprooue them for it presently they say what hurt is it Answ It is hurt enough that there is no good in it that it is vaine and idle Of euery idle word that men shalâ— speake they shall giue account at the day of iudgement Too many idle words passe from them who are most circumspect and watchfull ouer their words Is it not enough for men to let slip vnawares idle words but that they must also iustifie idle prayers All things must be donâ— in faith all to Gods glory all in loue Much more Prayeâ— which is the most excellent and heauenly action that can be performed But these wishes cannot be in faith because they haue no warrant nor to Gods glory because they are not agreeable to his will nor in loue because they can bring no profit Obiect 2. Were we not better say the Lord be with them then the Diuell take them Answ Is there not a meane betwixt extreames must ye needs be superstitious or impious seeing Gods determinate iudgement is passed vpon them and they are come to the place of their euerlasting abode why leaue ye not them to their own Master and pray for the liuing who may reape good by your prayers §. 42. Of not praying for such as sin against the Holy Ghost 2 COncerning those who sin against the Holy Ghost we haue an expresse inhibition not to pray for them and the reason rendred because it is a sin vnto death that is as Christ more plainly setteth it downe it shall not be forgiuen vnto men neither in this world nor in the world to come Their iudgment is as certain as if they were dead yea and by their sinne manifested to be certaine This sinne is very hardly discerned there is neede of more then any ordinary spirit to discouer it The ground of this sin is set and obstinate malice against Christ his truth made known vnto them by the spirit of reuelation The effect of it is an vniuersal apostasie an vtter renouncing of that truth and that with plaine blasphemy Now seeing no man can know what is the spirit and heart of another by an ordinary spirit who shall iudge a man to haue committed that sinne The Prophets and Apostles could discerne them as Paul discerned Alexander
against this and say The title MAN might haue implied as much I answere that there is a farre greater emphasis in this title Sonne of Man as according to the Hebrew phrase it is more emphaticall to say a sonne of disobedience a sonne of perdition then a disobedient and forlorne man To apply that which hath been said of this title it is without all exception cleare that by the Sonne of Man is heere meant Christ Iesus For Christ neuer attributeth this title to any but to himself Besides sin and blasphemy which is heere said to be committed against the Sonne of Man is not properly committed against a meere man In Christs manner of setting forth himselfe vnder this title Sonne of Man note his modestie and his humilitie Hee doth heere set himselfe forth as God that hath power to forgiue sinnes a great and excellent dignitie and therefore speaketh of himselfe in the third Person as of another Behold his modestie There were many most excellent titles due and proper to him which others attributed to him as Sonne of God King Lord Iesus Rabbi and the like but he himselfe maketh choice of that which of all other was the meanest and ministred least matter of ostentation Behold his humilitie As these graces are to be admired in Christ so are they to be imitated by vs. §. 12. Of the particular respect wherein the title Sonne of Man is heere vsed HAuing spoken of this title Sonne of Man in generall let vs now more distinctly and particularly consider in what respect it is heere vsed Many take it heere by way of extenuation as if Christ more largely had thus said Considering that the Son of God was pleased to take vpon him mans nature and in that nature to appeare vnto men and in such a shape to appeare as he could not be discerned to be any other then a man they which speake against him and blaspheme him may seeme to haue some pretext and excuse because they knew him not to be the Sonne of God and in that respect their sin may be forgiuen them They who take this title vsed heere in this sence illustrate their meaning with the similitude of a Kings sonne and heire apparrelled with a beggers tagged ragges if any of the subiects meeting him but not knowing him should reuile him and otherwise abuse him that subiect should not be condemned of high treason his ignorance of the person would extenuate his fact Answ Though that similitude doe fitly illustrate the pretended sence and meaning of the words yet this sence is not pertinent to the present place and purpose of Christ The maine scope of Christ in this place is to aggrauate the sinne against the Holy Ghost But to compare it with a small light sinne is no aggrauation Wherefore I rather take this title Sonne of Man in a contrary sence not in way of extenuation but of aggrauation whereunto it tendeth if this title bee taken as setting forth on the one side the low degree of humiliation whereunto Christ descended for our sakes together with the vnspeakeable loue of God in giuing his onely begotten Sonne to be a Sonne of Man and on the other side mans light account or rather plaine contempt of Christs abasement and of Gods kindnesse as if more largely and distinctly it had been thus said Though men not in thought only but by word and deed also dishonor and blaspheme him who is not onely the Almightie Creator of all things but also the mercifull Redeemer of mankind who being the eternall Sonne of God for mans sake became a Sonne of Man and from the highest heauens descended into the lowest parts of the earth to deliuer them who through feare of death were all their life time subiect to bondage yet may this sinne and this blasphemie be forgiuen To illustrate this with the forenamed similitude Suppose a Kings subiect be a gally-slaue and to redeeme him the King send his only sonne and this sonne become a poore slaue to deliuer that subiect and yet that subiect speake against reuile and euill intreate this Prince is not this more then monstrous ingratitude And is it not admirable goodnesse in the King and Prince to forgiue that ingratitude This is that goodnesse of God which is intimated vnder this phrase Whosoeuer shall speake a word against the SONNE OF MAN it shall be forgiuen him §. 13. Of Gods goodnesse ouer comming mans vngratefulnesse THE Doctrine arising from the fore-named clause is this Mans vngratefâ—lnesse drieth not vp the spring of Gods goodnesse Note how Dauid setteth forth Gods goodnesse in this respect for after hee had set forth the ingratitude of the Israelites in many respects concerning God he saith Yet he being full of compassion forgaue their iniquitie And again after hee had shewed how they forgate God their Sauiour c. He addeth that God turned away his wrath and remembred for them his Couenant Thou hast played the harlot with many louers a great point of ingratitude yet turne againe to me saith the Lord to rebellious Israel But most euideÌ„tly is this proued by that mercy which was shewed to many thousands of those Iewes who euilly intreated the Sonne of Man a man approued of God among them by miracles wonders and signes And denied the Holy one and Iust and desired a murtherer to be granted vnto them And killed the Prince of life The Reason is euident Gods goodnesse ariseth from himselfe and it is answerable to his greatnesse As mans vnworthinesse hindreth not God to shew mercy to man at first when he is dead in sinne so mans vngratefulnesse stoppeth not the current of his mercie when it hath begun to flow forth but like a flood of water it ouerfloweth all the dammes that are made against it by mans ingratitude what God doth he doth for his owne sake Vse As before we had euidences of Gods rich mercie so heere behold long-suffering mixed with mercy nothing commends ones patience more then abuse of kindnesse By Gods ouercomming mans euill with his goodnesse he sheweth himselfe to be slow to anger and that hee delighteth not in the death of sinners Vse 2 Hereby men that haue formerly despised the bounty and goodnesse of God may bee emboldened notwithstanding to returne vnto the Lord according to that which the Prophet said vnto the vngratefull Israelites in the name of the Lord Thou disobedient Israel returne and I will not let my wrath fall vpon you for I am mercifull Vse 3 Hereby also all that professe themselues to be the children of God our heauenly Father may learne to be like him in long-suffering and not to suffer themselues to be ouercome with euill but to ouercome euill with goodnesse THE SECOND PART Of Gods Iustice A Generall vse of all that hath been said of the Mercy of God in forgiuing sinnes euen all manner of sinnes not blasphemies excepted committed by any person yea though the blaspemie
it not If this I say bee a benefit then take notice of the meanes whereby wee may bee inabled to stand fast in that libertie which Christ hath purchased for vs and made free from the forenamed slauerie and withall make conscience and giue all diligence to vse the means aright It is a point of notorious folly to be desirous of a thing and carelesse in doing that whereby our desire may bee accomplished Yea it is a cunning wile of the Diuell in good things to make men separate the meanes from the end but in euill the end from the meane as to make men desire and looke for the good and happie end of righteousnesse and yet bee backward in walking in that way that leadeth thereto and contrariwise eagerly and swiftly to runne in the way of sinne and yet not feare the wages of sinne and the Issue of that course In the first kinde Balaam was deceiued In the second Euah was deluded Balaam desired to dye the death of the righteous but carelesse hee was in leading such a life as brought foorth such a death Euah was perswaded shee should not dye and yet feared not to eate of that fruite against which death was denounced Let the fearefull end of both these make vs wise against these wiles Worldly men are wise enough herein if they obserue a good benefit to bee had they will seeke how it may be obtained and do with all diligence that whereby it may be obtained This maketh them to passe ouer Sea and Land to get such commodities as their owne Land affordeth not this maketh them when they feare enemies to haue all warlike prouision readie oft to muster their men to keep continuall watch and ward at their chiefe port-townes with the like Now this end heere laid downe being a matter of so great consequence for if we stand not fast but suffer our selues to be foiled and ouercome no lesse damage and danger followeth thereof then losse of eternall happinesse on the one side and vtter destruction on the other Why should we be more foolish in spirituall matters then worldlings are in temporall They indeede are more sensible of temporall things whether good or euill Let vs therefore in spirituall matters giue the better heed to the direction of Gods word that faith may make vs as wise as sence maketh them §. 11. Satan our aduersarie THe necessitie and benefit of this armour will be better manifested if we shall duely weigh who is our enemy and what his assaults be The enemie against whom we are made able by the whole armour of God to stand is the Diuell Thus is he called our Aduersarie Enemie Tempter Murtherer c. Much might be spoken of the creation nature fall and many other points of the Diuell but I will content my selfe with such points as may most serue for our present purpose which is to shew how fearefull and terrible an enemie he is §. 12. Satan a terrible enemie FOr the better vnderstanding whereof know that the Diuels by creation were good Angels as powerfull wise quicke speedie inuisible immortall c. as any other Angels equall in euery respect but inferiour in no respect to the very best Angels When they fell they lost not their naturall substance and essentiall properties thereof no more then man lost his when he fell for as man remained to be not only flesh and bloud but also a liuing yea and a reasonable creature after his fall so the Diuell remaineth to bee a spirit inuisible immortall quicke speedie c. as before onely the qualitie of his nature and properties is altered from good to euill as powerfull as he was before to good so powerfull is he now to euill inuisible and quicke hee is wonderfull close and speedie in working mischiefe hee was not more desirous of good before his fall then since he is mischieuous and euen set vpon euill There are foure especiall things which make the Diuell very fearefull First his power Secondly his malice Thirdly his subtiltie Fourthly his sedulitie and speede Who feareth not a powerfull enemie This made Goliah seeme so terrible If an enemie bee malicious euen for his malice hee is feared as Doeg or if hee bee craftie and subtill for which Achitophel was feared yea also the enemies of Israel were accounted fearefull in regard of their swiftnesse That they came hastily with speede How terrible will all these make an enemie when they all meete together It may bee thought that if an enemie bee malicious and wanteth power hee may consume himselfe with malice and doe little hurt to others or if hee bee powerfull and malicious but want witte crafte and subtiltie hee may like an vnbridled Horse runne on head-long in his powerfull malice to his owne ruine and destruction or though to his power and malice subtiltie bee also added yet if hee bee slow and carelesse hee is the lesse feared in hope that hee may be preuented in all his enterprises But where malice is strengthned by might might whetted on by malice both malice and power guided by craft craft and all stirred vp by diligence sedulitie and speed who can stand against such an enemie Now all these do in a very high degree concurre in the Diuell as Saint Peter doth notably set them downe in this description of the Diuell Your aduersarie the Diuell like a roaring Lion walketh about seeking whom to deuour His name Diuell and that which he seeketh for to deuoure sheweth his malice The beast whereunto he is resembled Lyon sheweth his power and craft and the attribute roaring addeth terror thereunto lastly his walking vp and downe sheweth his sedulitie Of his power malice and sedulitie I shal haue occasion more distinctly to speak on the 12. verse §. 13. The Diuels wiles SAtans subtiltie is heere particularly expressed vnder this word wyles The Greeke word signifieth artificiall crafty cunning conueyances of matters windings vp and downe and turning euery way to get the greatest aduantage Fitly is this word vsed by the Apostle for his temptations and assaults are very cunning full of much deceit of many windings which make him so mightily preuaile against the greatest sort of the world euen against all that are not strong in the Lord and wise in well vsing the whole armour of God The titles which in Scripture are giuen to the Diuell doe euidently imply his great craft He is termed a Dragon and a Serpent which of al other beasts are counted the craftiest and wisest yea to shew that he hath had long time of experience to make him the more subtill and crafty he is called an old Serpent a great red Dragon There are names in Greek which we ordinarily translate Diuell that yet further signifie his great subtilty for they note out his great knowledge and vnexperienced skill As his names are so is his practise full of many
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
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
that saith all excepteth not any at all This perfect finishing of all is it whereunto the Apostle so earnestly exhorteth the Hebrewes and plainely telleth them that yet longer they were to endure because they had not resisted vnto blood and therefore not finished all In this respect saith Saint Iames Let patience haue her perfect worke This was Christs care to finish all therefore when hee was going to his tryumph he said I haue finished the work c. and againe It is finished So the Apostle who would haue vs follow him as he followed Christ I haue fought a good fight and haue finished my course The promises of reward are restrained to this condition He that endureth to the end shall be saued Bethou faithfull vnto the death and I will giue thee the crowne of life To all those seuen Churches of Asia to which Christ wrote he promised a reward but with a prouiso of ouercomming He that preuaileth in some conflicts and is at length ouerthrowne cannot properly be said to ouercome so that all which is done is in vaine if all be not done For marke what the Lord saith If any man draw back my soule shall haue no pleasure in him Saul fought many of the Lords battels valiantly but he withdrew himselfe and the Lord forsooke him so as at length hee was ouerthrowne Was not the glory of all the former victories vtterly dasht hereby did not the Philistims as much if not so much the more insult ouer him So will the Diuell Be carefull to adde constancy vnto courage if thou desire the crowne of conquest and though thou hast done many things yet giue not ouer so long as there remaineth any thing to be done Doe not so much consider what conflicts haue beene endured as how many are yet still to be endured Regard what is to come rather then what is past This was Saint Pauls mind Many in all ages who haue done many things haue lost the crowne of glory because they haue not done all I would the times and ages wherein we liue did not affoord so many examples of back-sliding as they doe Many haue fallen more are like to fall the times are euill men are weake all of vs prone to faint §. 13. Of the issue of constancy YEt for our encouragement note the last word of this verse to stand wherein the second branch of the end here propounded is laid downe To stand in this place is a note of victory it implieth that Satan notwithstanding all his power malice subtilty fury sedulity with the like cannot ouerthrow them that are well armed but as Conquerers when all the conflicts are ended they shall stand safe sure euen the last in the field It is here added as the issue of the former point as if he should haue said If manfully ye withstand your enemies at length ye shall stand as conquerers ouer them The point here to be noted is this that Courage and constancy bringeth assured conquest and victorie The promises before mentioned intimate as much That which Saint Iames laieth downe as the issue of resisting the Diuell is in effect the very same which is here laid downe There it is said the Diuel will flie here we shall be able to stand The Diuels flight our standing do both imply a conquest This was the end which we know the Lord made at the end of Iohs patience Hence it is that the Apostle counteth the man blessed that endureth tentation Gods honour is otherwise impeached if they which finish all be not crowned as cōquerers of all men Christs souldiers are otherwise the most miserable Where then is the priuiledge of enduring wherein lieth the difference betwixt those which fight vnder Christs banner and others if not in preuailing For the time Christs souldiers are cōmonly much more sorely assaulted But herein consisteth the difference that they are neuer forsaken that the Lord wil giue a good issue that thogh they are broght vnto temptation yet they are neuer cast into it For the rodde of the wicked shall not rest on the lot of the righteous In all conflicts haue an eye to this end though your enemies be many and fierce yet feare not ye shall stand when they shall flie Patiently waite and faint not Hee that beleeueth shall not make haste for God who alone can end the fight standeth by he ordereth all the assaults for number measure kinde continuance and euery other circumstance and knoweth when and how to determine all Therefore couragiously withstand your enemies that ye may victoriously stand For to giue no place to the diuell is to ouercome the diuell THE SECOND TREATISE Of the particular peeces of Armour THE FIRST PART The duty of such as haue those peeces Ephes 6. 14. Stand therefore hauing your loynes girt c. §. 1. Of the Coherence VNto the forenamed generall direction the Apostle addeth a particular exemplification of the same distinctly setting downe certaine speciall graces whereby as with peeces of Armour we may stand fast This exexemplification is set forth in forme of an exhortation wherein note 1. The duty whereunto he exhorteth 2. The meanes and manner how it is to be performed The duty is in this word stand Though this word be the same with that which immediatly before is set down yet is it not of the same mood nor of the same tence That was a standing after the battell is ended and so a word of conquest this is a standing in the battaile and so a word of conflict this is of the imperatiue mood and implyet◠a duty and not one duty onely but many duties for it is a metaphoricall word taken from souldiers and according to the diuers acceptation of the metaphor it implieth diuers duties §. 2. Of a Souldiers standing 1. A Souldier-like courage for as white-liuered fresh-water faint-hearted souldiers are ready vpon euery brunt to yeeld and run away so valiant couragious souldiers stand stoutly against euery brunt and will rather stand and die then stirre and yeeld 2 A setled abiding in ones proper place or standing in his rancke neither stragling abroad nor going into any others place Experienced souldiers well know what a safegard it is to haue the rancks well kept and therefore will not step aside 3 A watchfulnesse opposed to luskishnesse and sluggishnesse an heauy headed idle luskish souldier is euer ready to lie downe like a tired Oxe or Horse but a wise watchfull souldier standeth to receiue his enemy whensoeuer he maketh any assault 4 Perseuerance with armour still on the backe faint-hearted weake souldiers being loth long to beare the burden of their armour will oft put it on and off when a skirmish is past off goes the armour and so is laid aside till they be forced againe to put it on but old well experienced souldiers stand
For auoiding this we are duely to weigh what is the end and vse of Righteousnesse Though it be not a meritorious cause of saluation yet is it a meanes of attaining to saluation the way appointed of God for vs to walke in thereunto so that although we bee not saued for our Righteousnesse yet we cannot be saued without it The vnrighteous shal not inherite the Kingdome of God Without holinesse no man shall see God For God hath chosen vs that we should be holy and Christ hath redeemed vs that we should serue him in holinesse and Righteousnesse For this end appeared the grace of God which bringeth saluation vnto all men that we should liue righteously Vnto holinesse God hath called vs and we are created vnto good workes Thus we see how false a suggestion it is that Righteousnesse should be needlesse It is cleane contrary to the expresse charge of the Apostle that we should learne to shew forth good workes for necessary vses Whereas it is pretended that the shield of Faith is sufficient we are to hold it for a ruled case that God maketh nothing in vaine Those things which God hath ioyned together let no man put asunder Wherefore though we saw no diuerse and distinct ends of Faith and Righteousnesse yet God hauing appointed both both must be vsed But there are diuers vses apparent to all that will obserue them Righteousnesse is needfull to testifie our obedience and thankfulnesse to God to profit our brethren to proue our faith to giue euidence of our election vocation and iustification and to maintaine our cause against the cauils of profanesse impiety wickednesse c. Faith is needfull to apply Christs Righteousnes to support vs against the imperfections and defects of our Righteousnesse and for many other good vses whereof wee shall heare on the 16. verse §. 9. Of the issue of Righteousnesse A Third sleight that the diuell hath is to perswade men that this Brest-plate of Righteousnesse is very combersome and toilesome and it wil make vs weary for it is against our naturall disposition and wil be an hinderance of honour wealth ease pleasure c. Herewith he beguiled Esau Demas and many other I may too truely say it that herewith he beguileth most which professe the truth of Religion Some cast away this Brest-plate for promotion sake not caring how they bribe flatter please and fawne vpon great men others for wealth oppressing defrauding and may wayes wronging their neighbours others for their pleasures profaning the Sabbath swearing eating drinking vnto gluttony and drunkennesse vsing vnlawfull games immoderately pursuing lawfull pastimes attyring themselues in strange apparrell aboue their estate vnbeseeming their place c. Others to auoid outward reproch for feare directly against their heart and conscience I speake it with great horror of heart are profane and vnrighteous because it is counted a disgrace to be Righteous For auoiding this we must haue more respect to the assured issue of Righteousnesse then to some present seeming inconueniences thereof We know that the Armour which souldiers weare on their bodies is for the time combersome and heauy yet for safety they refuse not to weare it they consider that it is much better to endure a smal burthen for a while then to endanger their liues and lose the victory Now such is the blessed fruit and issue of Righteousnesse that all the honour profit and pleasure that can be lost or all the reproch or shame that can be endured for it are not worthy of the Crowne of Righteousnesse which the Lord the righteous Iudge will giue vnto his righteous seruants It were almost an infinite taske to declare what the Scripture the word of Truth hath deliuered concerning the issue of Righteousnesse Generally it saith The Lord loueth Righteousnesse Verily there is a reward for the Righteous Blessings are on the head of the Righteous c. Particularly for the righteous person himselfe in this life it is said that The eyes of the Lord are vpon the Righteous God will grant the desire of the Righteous The Lord deliuereth the Righteous out of all trouble The Righteous shall neuer be forsaken The Righteous shall be glad The Righteous shall flourish like a Palme tree The Righteous are hold as a Lyon The way of the Righteous shineth as the light c. For his death The Righteous hath hope in his death The Righteous are taken away from the euill to come After death The memortall of the Righteous shall be blessed The Righteous shall be had in euerlasting remembrance At the resurrection The Righteous shall goe into life eternall The Righteous shall shine as the Sunne in the Kingdome of their Father For their posterity The generation of the Righteous shall bee blessed Their seed shall not begge their bread c. Heere we see matter enough to answere all the discommodities that may be obiected against Righteousnesse Moses hauing an eye to the recompence of the reward forsooke the honours pleasures and riches of Aegypt three such baits as all the world most greedily snap at Christ for the ioy which was set before him endured the crosse and despised the shame Thus if we set the end and issue of Righteousnesse before vs it will make vs to let goe all earthly matters to hold it fast for our soules find much ease through the burthen that the flesh feeleth hereby In a word great is the dignity and admirable are the priuiledges of the Righteous §. 10. Of the Comfort of Righteousnesse OVt of the answer to his first suggestion if the diuell preuaile by none of the former he will seeke to perswade vs that this Brest-plate of Righteousnesse can stand vs in no steed because All our Righteousnesse is as a menstruous cloath all is but dung and losse Thus hee beguileth many weake Christians and often bringeth them to vtter despaire Answ For auoiding this we are to be informed that though our Righteousnesse considered in it selfe and compared with the perfect rule of the law be exceeding defectiue or opposed to the Righteousnesse of Christ be dung and losse yet as it is a worke of Gods holy Spirit in vs proceeding from an heart purified by faith all the imperfections therof being couered with the perfect Righteousnesse of Christ it is acceptable vnto God and such a thing as we may receiue much comfort in Therefore though our Righteousnesse in it selfe affoord no matter of boasting yet in regard of Gods gracious acceptation it is a thing much to be laboured after yea also to be reioyced in §. 11. Of all the parts of Righteousnesse vnited IF the diuell cannot by any meanes bring vs wholly to reiect all Righteousnesse he will endeuour to make vs carelesse in some parts thereof or at least negligent in taking the
Satan and our owne lusts as for a time he gaue Dauid ouer §. 62. Of the assurance of Faith THe ground of the latter extreame is that they feele the flesh in them they are very weake and prone to fall away and many in all times haue fallen away Answer These that are thus tempted must know that the cause of our assurance is not in our selues but in Christ our head as we lay hold of him so he fast holdeth vs for there is a double bond whereby we are knit vnto Christ one on Christs part the other on ours That is the Spirit of Christ Hereby wee know that wee dwell in him and he in vs because he hath giuen vs of his Spirit This is our Faith for Christ dwelleth in our hearts by Faith Now though our Faith should let goe her hold yet Christs Spirit wōld not let go his hold This ground of assurance the Scripture expresly declareth for saith Christ I know my sheepe I giue vnto them eternallife and they shall neuer perish now marke the reason There shall not any plucke them out of my hand My Father which gaue them me is greater then all and none is able to take them out of my Fathers hand Wherefore the Diuell and all his adherents can doe no more to put out the light of Faith and plucke vs from Christ then all Creatures on Earth can to extinguish the light of the Sunne For why The Sun from whence this light commeth is farre aboue all they cannot come at it So Christ on whom our Faith is founded is farre aboue all our enemies Christ must be plucked out of Heauen if true Faith vtterly fall away 2 Let the fore-named weake ones consider that as the flesh is in them to make them weake so also the power of Christs Spirit is in them to make them strong Though the spirit suffer the flesh sometimes to preuaile it is not because the flesh is stronger then the spirit or the spirit weaker then the flesh but because the Spirit in wisdome will haue vs see our weakenesse see in what need we stand of the power of God flie to God depend vpon him and at length the Spirit will preuaile and get full conquest 3 As for the fals of other wee know not what they were in truth §. 63. Of the grounds of Scripture for perseuerance TO be freed from this last temptation they which are subiect thereunto must seriously ponder those scriptures which set forth the certainty and perseuerance of Faith which are such as these He that beleeueth hath euerlasting life and shall not come into condemnation but is passed from death vnto life He that drinketh of the water that I shal giue him shall neuer thirst but the water that I shall giue him shal be in him a well of water springing vp into euerlasting life This is the victory that ouercommeth the World euen our Faith Hee that beleeueth on Christ shall not be confounded They that trust in the Lord shall be as Mount Zion which cannot be remoued but abideth for euer The grounds of this stability of Faith are in the Scripture noted to be these 1 The constancy of Gods loue mercy truth couenant calling gifts and the like which is set forth by these and such like promises as these be I haue loued thee with an euerlasting loue With euerlasting kindnesse will I haue mercy on thee My mercy shall not depart away from him The Lord hath sworne in truth hee will not turne from it I will make an euerlasting couenant with them The calling and gifts of God are without repentance 2 The perpetuall efficacy of Christs intercession manifested in one particular example which is to be applied to all his Elect for what he said to Peter I haue praied that they Faith faile not he performeth for all 3 The continuall assistance of the Holy Ghost in which respect it is said That hee shall abide with vs for euer and that hee which hath begunne a good worke will finish it If well we weigh and apply these and such like testimonies of Scripture though we worke out our saluation with feare and trembling yet shall we not be fearefull and doubtfull of the issue §. 64. Of preseruing and encreasing Faith AS a preseruatiue against those two poysonous potions and as a meanes to keepe vs in the right way from falling into any of the two extreames diligent care must bee vsed to preserue and encrease this precious gift of Faith for if Faith be kept aliue so as it may beare sway in vs it will keepe vs both from boasting and doubting Two especiall points there be which make to this purpose 1 A conscionable and constant vse of the meanes which God to this end hath appointed 2 Faithfull and hearty prayer for Gods blessing on those meanes The meanes are two First the ministery of Gods Word Secondly the administration of the Sacraments §. 65. Of vsing the word for increase of Faith VVEe haue heard before how Faith was bred by the word now the word is like to a kind natural mother which giueth sucke to the child which shee hath brought forth whereupon saith the Apostle As new borne babes desire the sincere milke of the word that yee may grow thereby He had said before That we were borne anew by the word of God Here hee sheweth that the Word hath a further vse namely to make vs grow For by the Word the promises of God which at first were made known vnto vs and whereby Faith was bred are againe and againe brought to our remembrance the tender and offer of them oft renewed so as thereby our Faith which otherwise might languish away thorow our own weakenesse and Satans temptations is not onely preserued but exceedingly quickened strengthened and increased Vse Our care therefore must be diligently to frequent the publike ministery of the Word for by it Christ is lift vp in the Church as the brasen Serpent was in the Wildernesse Yea also to reade and search the Scriptures in Families and with our selues alone We heard before that we must attend on the Word till we find Faith wrought in vs. Here we further learne neuer to giue ouer but so long as our Faith hath neede to be confirmed and increased which will be so long as we liue in this world to vse the Word Wee may not therefore thinke it sufficient that we haue had this benefit of the Word to beleeue we must labour for a further benefit to be established and confirmed thereby more and more in our most holy Faith §. 66. Of vsing the Sacraments for increase of Faith THe Sacraments are purposely added for this end to strengthen our Faith which they doe two wayes First they are Gods seales added vnto his word that by two immutable things Gods promise and Gods seale wherein it
righteousnesse which the best men euer in this World had was full of crackes and holes full of many defects and imperfections through which Satan would soone haue wounded them euen to death if they had not had this shield As for the secure Protestant if euer hee feele the fire of Satans darts he will find that all the assurance which possibly he can attaine vnto is little enough That poore man which said I beleeue Lord helpe my vnbeliefe And the Disciples which said Lord increase our faith saw that a good hope was not enough As a preseruatiue against this poysonous temptation wee must labour for all the assurance of Faith that wee can §. 90. Answer to Satans suggestion of the damage arising from Faith 4 Suggest FAith is hurtfull to a mans credit honour profit pleasure c. Herein Satan preuaileth with worldlings whose hearts are onely on things here below Answer First the price of Faith yea of one graine of Faith is of more worth then all the treasure in the world this that good Merchant well knew who sold all to buy it Secondly they who are wounded with Satans fiery darts would willingly forgoe all credit wealth and pleasure that the World possibly can giue for a dramme of Faith Thirdly there can be no true credit honour c. without Faith all are sanctified by Faith otherwise they are meere shadowes and shewes §. 91. Answer to Satans suggestion of Mans vnworthinesse 5 Suggest FAith is too good and precious a thing for poore wretched sinners to haue herein hee preuaileth with distressed fearefull Christians Answer For remouing of this wee must remember what was before deliuered of Gods free grace and rich bounty which is not restrained by our vn worthinesse If the Diuell by these or such like meanes cannot keepe vs from getting faith he hath other wiles to wrest it from vs which follow §. 92. Answer to Satans suggestion of mans imperfection 6 Suggest THy Faith is not sound but counterfeit for it is mixed with many imperfections transgressions weakenesses doubtings there is no growth or increase of it many weake Christians are brought hereby to stagger Answer Oft proue thy Faith especially by the causes and by thy loue and true desire to liue honestly Know that euery thing here is imperfect yet that truth and imperfection may stand together striue against these imperfections and vse the meanes for encrease of Faith §. 93. Answer to Satans suggestion of trusting to meanes 7 Suggest THere are meete helps afforded for all distresses why may not men trust to them Is it not good to seeke to the Physician in sicknesse to trust vnto number and prowesse of men in warre and to friends in time of need Thus he maketh many to cast away the shield of Faith their confidence in God and to trust vnto outward meanes as Asa Answer All meanes are subordinate to Gods Prouidence and guided thereby therefore in the vse of them wee must looke vnto God and depend on him and call vpon him for a blessing neither supply of meet meanes nor want of them must any whit lessen our trust in God but to God must all the glory be giuen whatsoeuer the meanes be §. 94. Answer to Satans suggestion of apostacy 8 Suggest THou canst neuer hold out thy Faith will not onely be in vaine but thy latter end is like to be worse then the beginning How many haue fallen away in all ages and daily doe fall away Answer There are meanes to preserue and increase Faith as well as to get it let them be well vsed and thy Faith shall neuer faile Remember Christs prayer for Peters Faith as for others wee cannot so well know the â—oundnesse of their Faith as of our owne §. 95. Direction against Satans stormes IF he preuaile not by any of these or such like subtill suggestions he will try by all the stormes and troubles he can to shake and ouerthrow our Faith We must therefore be like sound Oaken Trees which the more they are shaken the deeper roote they get in the earth and know for our comfort the Diuel can raise no greater stormes then God in wisedome permitteth him God in the end will turne all to our good as he dealt with Iob Iob 42. 10. c. so that if we beleeue we shall surely be established Faith maketh men secure in perils THE SEAVENTH PART The Helmet of Hope Ephesians 6. 17. And take the Helmet of Saluation §. 1. Of the difficulty of a Christian Souldiers Estate EXcellent meanes of defence are those whereof we haue heard especially the last of them yet the Apostle thinketh them not sufficient but proceedeth to set forth other peeces of armour saying And take c. Whence wee may well gather that It is no easie matter to be a Christian Souldier and stedfastly to stand vnto the end against all assaults Many graces are needfull to be added one to another for that purpose One might haue though that when hee had named the shield of Faith he need haue added no more but God who knoweth both our weakenesse and pronenesse to faint and also the power and subtilty of our aduersaries better then our selues seeth it needfull that an helmet be vsed as well as a shield our care therefore must be to vse this also §. 2. Of the Spirituall Grace here meant THis fift peace of Spirituall Armour though it bee not plainely expressed is necessarily implied to be Hope for in another place where hee vseth this metaphor hee expresseth Hope Put on saith he for an Helmet the hope of Saluation What could more plainely be spoken and what better interpreter of the Apostles minde could wee haue then the Apostle himselfe Saluation is thus applied to Hope because 1 Saluation is the maine end of our Hope that which aboue all toher things wee waite for when we come to the possession of it then hath Hope her end and period 2 It is an especiall meanes of attaining vnto Saluation We are saued by Hope This is that coard whereby wee hold fast to Gods promises till they bee all accomplished which will not bee vntill wee enioy saluation 3 Herein lieth a maine difference betwixt the hope of worldlings and Saints their hope reacheth no further then to the things of this life therefore when they die their hope perisheth but these hope for an inheritance immortall c. Therefore they haue hope in their death for if in this life onely wee haue hope in Christ wee are of all men the most miserable Thus hauing shewed what this Helmet of Saluation is I will distinctly shew 1. What Hope is 2 How it differeth from Faith 3 How fitly it is compared to an Helmet 4 How necessary it is 5 How it is gotten preserued and vsed 6 What are Satans wiles against it §. 3. Of the definition of Hope HOpe
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
himselfe we haue no warrant in all the Scripture for it and therefore it must needs be a matter of impiety besides it is against very nature it selfe for No man euer yet hated himselfe and therefore it must needs be matter of iniquitie and iniurie Obiect Many of the Saints haue made imprecations against themselues as Dauid Salomon and other who in their oathes vsed these and such like words God doe so to me and more also Answ 1. When an oath is taken in truth not falsly in iudgement not rashly in righteousnesse not wrongfully the imprecation expressed or implyed therein is not simply made as if he that tooke the oath desired any such thing to fall vpon himselfe but vsed onely for a more vehement testification of the truth to moue the hearer the rather to giue credence thereunto or else to binde him that sweareth the more stedfastly to performe his oath 2 If any of the Saints haue vsed imprecations in an oath falsely as Peter or rashly as the Princes in Ioshuahs time or wrongfully as Dauid their examples are no good warrant Obiect 2. A wife suspected by her husband was bound by the Law to make imprecations against herselfe Answ She was not bound to doe so For if she were free of the crime laid to her charge that imprecation waâ— no imprecation but if she were guilty then she ought to acknowledge her fault and not curse her selfe If being guilty she assented to that imprecation it was her owne fault and not the bond of the Law Vse Vse How impious are they against God how iniurious against their owne soules who vpon euery light occasion yea and that many times falsly for common rash swearers are oftentimes falseswearers do imprecate direfull vengeance against themselues as I would I might neuer stir I would I might neuer eat bread more I would I might die presently I would I might be swallowed vp quicke I would I might be damned Oh fearefullâ— the Iewes of ancient time were so fearefull of vttering imprecations that when in their oathes they had occasion to vse them they would either expresse them in generall termes thus God doe so to me and more also or else leaue them cleane out make the sentence imperfect as if I do this or if I do not that or if this be so and there stay Thus Dauid If I enter into the Tabernacle of mine house If I goe vp into my bedde If I giue sleepe to mine eyes And thus Zedekiah vnto the Prophet Ieremiah As the Lord liueth which made vs this soule if I put thee to death If I giue thee into the hand of these men that seeke thy life Yea thus God himselfe I haue sworne if I lie vnto Dauid And againe I sweare in my wrath if they shall enter into my rest To shew that this is the right translation of that forme of speech the Apostle alleadging that forme of Gods oath so translateth it What doth this teach vs but that we should be very fearefull to vtter any imprecation against our selues especially to doe it falsly or rashly the Iewes which caused Christ to be crucified and their posterity to this day haue felt the woe and curse of that imprecation which they made against themselues when they said to Pilat of Christ His bloud be vpon vs and our children So hath God caused the vengeance of many others imprecations to fal vpon their owne neckes and that in iust iudgement §. 56. Of the persons against whom imprecation may be made WHerefore lawful warrantable imprecations are to be made against others those other to be enemies enemies I say not our owne priuate enemies in particular causes betwixt vs and them for these must be prayed for as we heard before but publike such as are enemies to God his Church and Gospel yea also obstinate desperate reprobate enemies who neither will nor can bee reclaimed as were Corah Dathan Abiram against whom Moses prayed Such were those against whom Dauid so earnestly praied Psal 109. 67 c. and whom S. Paul wished to be cut off Such an one was Alexander concerning whom S. Paul thus prayed The Lord reward him according to his works meaning his euill works 1. Quest. How can such be discerned Answ By an ordinary spirit they cannot be discerned but onely by an extraordinary spirit euen such a spirit as the Prophets and Apostles had to whom God by his spirit reuealed what such and such persons were against whom they prayed Wherefore when the Disciples would haue caused fire to come downe from heauen and consume the Samaritans Christ said vnto them Ye know not of what spirit ye are 2 Quest. How then may ordinary persons make imprecations against any Ans No ordinary man can lawfully make any imprecation against the persons of any particular distinct men Only in these three respects may imprecations be made 1. Indefinitely against all such publike desparate enemies as were noted before without any application of the imprecation to any particular persons no not so much as in thought and thus was that general imprecation vsed when the Arke went forward Rise vp Lord and let thine enemies be scattered And thus Dauid vseth many generall imprecations as Let them bee confounded which transgresse without cause Let them all bee confounded that hate Sion c. 2. Conditionally as when we obserue any to persist obstinately in persecuting the Saints and suppressing the Gospell to desire that if they belong to God it would please God to turn their hart or else if they belong not to him to confound them thus may impreiations be directed against particular men 3. Without any respect at all vnto their persons leaâ—uing them vnto God against their malitious plots and wicked deeds thus Dauid prayed against the wicked policy of Achitophel saying O Lord I pray thee turne the counsell of Achitophel into foolishnesse §. 57. Of the vnlawfulnesse of vsual imprecations AS for those vsuall imprecations direfull and hatefull imprecatioÌ„s such as my hart abhorreth to think of my tong is ashamed to name which prophane wicked men make against their neighbours vpon euery petty wrong and slight occasion they can neither stand with any true feare of God nor loue to man For to call vpon God who is A God of long suffering and great forbearance full of compassion and slow to anger to be a reuenger of euery little iniury argueth little respect of his greatnesse and goodnesse To wish Gods heauy vengeance to fall vpon the body soule goods or any other things which belong vnto our neighbour discouereth much malice no loue Such were those of whom Dauid thus speaketh Their throate is an open sepulcher The poyson of Aspes is vnder their lips Their mouth is full of cursing and bitternesse Many mens tongues
now he had forsaken that Citie In the fift moneth were not onely the Kings house and all the houses of Ierusalem but also the house of God that famous Temple which Salomon built burnt downe to the ground whereby the Lord declared that now his presence and protection was cleane taken away from them In the seuenth month Gedaliah was slaine This Gedaliah was appointed a Gouernour ouer that remnant of people which were left in Iudea after the greater sort of them were caried away captiues now when he was slaine euen all that remnant also was scattered none remained which was a further declaration of the extent of Gods wrath against them Thus God many waies manifesting his indignation against the Iewes they had iust cause euen with fasting to humble themselues all those times and because they felt the smart of euery one of those strokes all the time of of the captiuity they continued as there was iust cause their times of humiliation by fasting till the captiuity was ended but after that Gods fauourable countenance was turned to them again they left off those daies of fast Now the Papists can shew no such cause of their forenamed set fasts so as the example of the Iewes can bee no warrant to them 2 Obiect The same daies are obserued in our Church for fasting dayes Answ They are retained by vs onely as politicke and ciuill fasts for the better preseruation of flesh but maintained by them as religious fasts §. 106. Of the continuance of a Fast TO know the right and due continuance of a fast it is needfull to put difference betwixt a fast in whole and in part A fast in whole is such a fast as wee haue described wherein there is an vtter abstinence except in case of necessity from refreshing the body with any food at all A fast in part is when a man taketh some nourishment in the daies of his fast and this is when there is occasion of fasting longer then a man is able to forbeare all manner of sustenance for example a man of great vse whose death is a very great losse is strucken with a dangerous sicknesse and lieth betwixt hope and feare some weeke or more their issue being vnknowne his friends earnestly desirous of his life continue to fast and pray euery day till they see what issue the Lord will giue now because of the long continuance of such a fast euery day they take one meale to preserue the strength of their body The like fast may bee vsed when a City is besieged and the inhabitants inclosed by their enemies on euery side Now because such a fast may be long indured and the occasion thereof may bee longer or shorter no set time can be set for the continuance of it but onely that it bee ordered according to the occasion that God giueth As for the other more true and proper Fast a Fast in whole which was described * before and whereof we doe now especially speake a whole naturall day is a fitte time for the continuance of it Our naturall day consisteth of foure and twenty houres Of lesse continuance a Religious Fast as I take it may not be In the Law the day of a fast is called a Sabbath the time of a Sabbath must therefore bee allotted vnto it now a Sabbath containeth the seuenth part of a weeke which is foure and twenty houres Where Esther inioyneth a Fast of three daies shee mentioneth the night as well as the daies shewing thereby that the night must bee reckoned as a part of that day wherein a Fast is obserued In the space of foure and twenty houres onely one ordinary meale is forborne the Fast beginning at the end of one meale and when the Fast is ended another meale being taken but lesse then one meale in a Fast cannot be forborne This therefore is the shortest time which yet will appeare to be long enough if a Fast be rightly and duly obserued For the last meale which is taken before a Fast ought to be a very moderate spare meale so moderate as so soone as it is taken wee may without heauinesse drowsinesse and dulnesse set ouselues to examination meditation conference reading prayer and such like religious exercises in priuate as a preparation vnto the more solemne exercises to bee performed in a Fast Most meet it is that this preparation be in the euening and the Fast then to beginne From euen to euen saith the Law shall ye celebrate your Sabbath meaning a Fast So as immediatly after a spare supper all seruile workes of our calling laide aside the forenamed preparation is to beginne and continue so long as conueniently wee can sit vp euen longer and later then on other daies we vse to goe to bed Then after some sleepe is taken in the next morning rising sooner then ordinarily we vse to doe after some renewing of our preparation the rest of the time euen till the foure twenty houres from the beginning of our euening preparation be ended is to be spent in the solemne exercises of Religion appertaining to a Fast If a Fast be continued as hath been before set downe two whole dayes it is as much as our weake nature can wel endure without impairing the health and strength of our body Obiect Paul and they which were in the ship with him fasted foureteene dayes and tooke nothing Answ They are said to fast because being all that time in danger of their liues much perplexed and busied in sauing the ship they had no leasure to take one ordinary meale so as that was not a propper Fast but yet an extraordinary abstinence no more taken then was necessary to preserue life and therefore Paul fearing lest some of them might faint exhorted them to take some meate adding this reason This is for your health as for this phrase They tooke nothing it is but an hyperbolicall speech 2 Obiect Esther and the Iewes in her time fasted three dayes and three nights together Answ The Iewes liued vnder an hotter climate then we doe and in that respect could endure to fast longer then wee which liue in the Northerne and colder part of the world §. 107. Of Supplication the most principall end of a Religious Fast THe last point noted in the description of a Religious Fast concerneth those duties of Religion which are the end of a Fast and for our better fitting whereunto a Fast is vndertaken The most principall duty of all is supplication whereunto as subordinate to prayer may be added Examination humiliation mortification c. Because extraordinary prayer is the most especiall end of fasting I haue annexed fasting as an helpe thereunto for which I haue good warrant by the vsuall tenour of the Scripture which ioineth Fasting and Prayer together When the Prophets saw cause to vse extraordinary Prayer they were wont to call vpon the people to fast Sanctifie a Fast saith Ioel when
collection of Papists touching forgiuenesse of sinnes after death out of this phrase nor in the World to come Let it be noted that 1 Saint Marke the best interpreter of Saint Matthew expoundeth that phrase by this generall particle NEVER or in no age 2 They cannot shew that the world to come is any where taken for the time that passeth betwixt this life ended and the day of iudgement which is the time appointed by them for remission of sinnes in Purgatory for they hold that at the day of iudgement that fire shall be put out and that it is a manifest error to extend the time of Purgatory beyond the day of the resurrection 3 If it were granted that by the World to come is meant the time betwixt death and iudgement yet may it be applied to the very end or passing away of the former World and beginning or entrance into the other World namely for the very moment of death as if he had said this sinne shall not be forgiuen either in the time of this life or at the point of death when a man is entring into another World Thus the euening of the Sabbath is called the first day of the weeke 4 The remission here spoken of in the World to come may bee taken for the manifestation and ratification of that which was granted before as if he had thus said As in this World he shall receiue no remission so in the World to come when all shall stand vpon their triall to be acquitted or condemned no remission shall be pronounced to him but he shall receiue the sentence of condemnation 5 This phrase shall not be forgiuen may figuratiuely be put for the effect that followeth vpon sinne not forgiuen namely iust vengeance and so the meaning may be this Iust vengeance shall bee executed vpon him both in this world and in the world to come as euer hath beene executed on all such as sinned against the Holy Ghost 6 It is no good consequence from a negatiue to inferre the contrary affirmatiue What if Christ had said that Blasphemy against the Holy Ghost shall neuer be forgiuen neither on earth nor in hell would it from thence follow that some sinnes may be forgiuen in hell 7 Christ comparing this sinne which shall not be forgiuen in this world or in the world to come with blasphemy against the Sonne of Man by the consequence which they inferre it would follow that blasphemy against the Sonne may be forgiuen in the world to come which is directly against their owne principles for all blasphemy is a mortall sinne but they say that Purgatory is onely for them who die in veniall sinnes 8 If any sinnes might be forgiuen in the world to come by the order of the words in this phrase nor in this world nor in the world to come it would follow that the more hainous sinnes should be forgiuen in the world to come else Christ would haue said Nor in the world to come nor in this world 9 Christ here speaketh of remitting the Fault but by their doctrine onely the punishment is remitted after this life for they acknowledge that the very faults themselues are purged by the blood of Christ and that they who in this life haue not the fault remitted can haue no hope of eternall life This place therefore speaking of forgiuing the fault how can they apply it to the punishment §. 24. Of the reasons why this phrase nor in this world nor in the world to come is vsed Quest IF no sin can be forgiuen in the world to come why is this clause nor in the World to come added Answ Though no reason could be giuen yet we may not from thence inferre a paradox and an error contrary to other places of Scripture But among other reasons two especially may be noted to make the phrase the more perspicuous 1 To aggrauate the terror of the iudgement here denounced against such as sinne against the Holy Ghost for the very consideration of this that both in this world and in the world to come they lie vnder the fiery wrath and heauy vengeance of God cannot be but very fearefull and terrible 2 To shew the misery of these sinners aboue others for 1 There be some who keeping sinne vnder and giuing raines thereto but walking by faith vprightly before the Lord are neither punished in this world nor in the world to come Such an one was Enoch 2 There be others that are not so watchfull ouer themselues but through security suffer sinne to get some head ouer them for which they are punished in this world but truly repenting are not condemned in the world to come Such an one was the incestuous person both excommunicated and also restored by the Apostle Such also were many of those who discerned not the Lords body when they came to the holy Communion 3 There be others also who though they be impenitent sinners yet through Gods indulgency are suffered to enioy outward peace and prosperity in this world and feele the smart of their sinne onely in the world to come Such were they whom Iob noteth to die in all ease and prosperity and such an one was Diues 4 But they that sinne against the Holy Ghost are made a spectable of Gods vengeance both in this world and in the world to come as Iudas Iulian and such other §. 25. Of seeking pardon for sinne in this life THus we haue seene what small reason Papists haue to gather frō this text that sin may be forgiuen after death For our parts let vs giue no rest to our soules till wee haue assurance of the pardon of all our sinnes applying to our selues the sacrifice of Christ for all our sins whatsoeuer and let vs vnfainedly turne from them all while here we liue fearing him who after he hath killed the body hath power to cast both body and soule into hell And let vs not fondly dreame of mercy like the fiue foolish Virgins when it is too late The time that the Gospell is preached and thereby remission of sinnes offered is the accepted time the day of saluation and the time of this life the onely time of repentance If the Lord be not then found he will neuer be found Wherefore seeke the Lord while he may be found and to day while it is called to day harden not your hearts §. 26. Of the sence wherein it is said that the sinne against the Holie Ghost shall not be pardoned BVt to returne to our matter Notwithstanding the false glosses of Papists on this Text it is most euident and cleare both by the words of Christ and also by other Texts of Scripture noted before that the sinne against the Holie Ghost neither shall nor can euer be pardoned This sinne is not onely in the issue and euent vnpardoned but in the nature and kind of it vnpardonable And herein standeth