message spirituall and heauenly accordingly must the respect bee which is giuen vnto vs which is diligently to attend vnto our message willingly to follow our directions to account our comming welcome our feete bewtifull in heart to esteeme vs as Gods Angels yea as Christ himselfe For this end men must looke not on our persons for so we are not better then others but on our Ministery and message for therein we excell all others The honour and good which in this respect is done vnto vs Christ accounteth as done vnto himselfe §. 177. Of despising Ministers AS for those who reproach or disgrace our calling or abuse our persons for our office sake they reproach and abuse our Master for so saith our Master He that despiseth you despiseth mee In this respect God saith of the Israelites they haue cast mee away because they reiected his Prophets and againe they haue spoiled mee because they depriued his Priestes of their Tithes Can such despisers of Gods Ministers thinke they shall escape iust vengeance Kings will not passe by any disgraces and wrongs done vnto their Ambassadors vnreuenged if at least they can take reuenge But Christ is able to execute vengeance on all that shall despise him and his and assuredly hee will so doe for he hath threatned as much his Ministers are especially in the rank of those concerning whom he hath said Touch not mine Annointed for he added and doe my Prophets no harme Remember the wofull desolation of Ierusalem and note the cause thereof She killed the Prophets and stoned them which were sent vnto her This Land and the greater sort of people therein haue in these daies highly prouoked the Lord by disgracing and abusing his Ambassadours For we are made as the filth of the world the off-scouring of all things §. 178. Of the incouragement of Ministers against their despisers BVt let the world iudge as it list according to the corrupt censure thereof let our eies be fixed on our Master that sent vs and on our office deputed vnto vs let the excellencie of the one and the dignity of the other swallow vp all the ignominie which the world can lay vpon vs and iniurie which it can doe vnto vs therewith wee may comfort our selues against that base esteeme which the world hath of vs euen for our calling sake and against the wrong which in regard of our Ministery it doth vnto vs. If the dignity of our calling were duely weighed so many would not shunne it as doe but more would desire it and labour to fit themselues for it §. 179. Of Ministers walking worthy there place 2 THe duties which are required of Ministers by vertue of their ambassage committed vnto them are two one generall the other particular that respecteth their conuersation this their ministration The generall is to carrie themselues worthy of the dignitie and excellency of their place we see that Ambassadours of earthly kings are very circumspect ouer their cariage behauing themselues grauely soberly honourably shewing themselues to be men of wisdome able to discharge so weighty a function that in a double respect namely in regard of their own credit of their Masters honor So ought Ministers of the word to behaue themselues as becōmeth the Ambassadors of the great Lord of Heauen all Christians are commanded to walke worthy of the Lord who hath called them worthy of the Gospel wherby they are called worthy of the vocation whereunto they are called if all Christians how much more Ministers whose particular calling hath an eminency aboue all To this purpose tendeth that exhortation of Saint Paul to Timothy Bee thou an example of beleeuers in word in conuersation c. Otherwise as they disgrace themselues and make themselues to bee thought vnworthy of their place yea to bee despised so also they dishonour their Master as Hophni and Phinias did whereupon God said they that despise me shall be despised §. 180. Of Ministers faithfulnesse THe particular is to be faithfull in deliuering their message Salomon implieth that an Ambassadour ought to bee faithfull where he saith a faithfull Ambassadour is health that is procured and preserued safely to his master himselfe and those to whom he is sent Thus was the greatest Ambassadour that God euer did or could send forth the Apostle and high Priest of our profession Christ Iesus faithfull to him that appointed him and this testimony God himselfe gaue of his seruant Moses he is faithfull in all mine house so haue all good Ambassadours beene but not to insist on particulars note what Saint Paul saith of the duty of all Ambassadours whom he tearmed Stewards It is required in Stewards that euery one bee found faithfull §. 181. of holding close to Gods message THis faithfulnesse consisteth in three especiall points 1 In deliuering nothing but what he hath receiued of his Master and is agreeable to his will in this respect Christ said of that which he deliuered My doctrine is not mine but his that sent mee and further proueth that he spake not of himselfe So the Apostle I haue receiued of the Lord that which I deliuered vnto you The Prophets to manifest as much to those vnto whom they spake vsed to prefixe before their messages these and such like prefaces The word of the Lord The burden of the word of the Lord Thus saith the Lord c. And that it may appeare that this is a duty God giueth this expresse charge to his Prophet Heare the word at my mouth and giue them warning from me and Christ this vnto his Apostle Teach them to obserue all things whatsoeuer I haue commanded you The Scripture noteth it as a property of false Prophets to speake the vision of their owne heart and not out of the mouth of the Lord. I haue not spoken vnto them saith the Lord and yet they prophesied §. 182. Of declaring Gods whole will 2 IN deliuering his whole message euen all that the Lord deliuereth vnto him Thus much God commanded to his Prophet Speake vnto them all that I command thee and Christ to his Apostles Teach them to obserue all things whatsoeuer I haue commanded you Nothing must be concealed for feare or fauour Of this mind was Michaiah who being desired to speake good to the King as the other Prophets had done answered Whatsoeuer the Lord saith vnto me that will I speake and Ieremiah Whatsoeuer thing the Lord shall answer you I will declare vnto you I will keepe nothing backe §. 183. Of the manner of deliuering Gods Word 3 IN deliuering his message as the Word of God This direction in general is laide downe by Saint Peter who saide If any man speake let him speake as the Oracles of God That Gods Word may thus be deliuered there is required in the
enemies be if notwithstanding al this we be minded to fight vnder Christs banner then be we strong and couragious bold as Lions so are the righteous §. 5. All strength from God BVt alasse what are we weake flesh and bloud What strength can there bee in vs to fight against such enemies as will set on vs For remouing this scruple the Apostle addeth this clause in the Lord c. whereby he sheweth how we come to be strong not by any strength in our selues but by seeking strength in the Lord casting our selues wholly and onely on him and on his power The strength and valour whereby wee are enabled to fight the Lords battaile is hid in the Lord and to be had from him For all our sufficiencie is of God without Christ we can doe nothing Hence is it that Dauid saith vnto God I loue thee dearely O Lord my strength The Lord is my rock and fortresse c. It is more euident then needs be proued that this our Apostle was a strong and valiant champion of the Lord but whence had he this strength I am able saith he to doe all things through the helpe of Christ which strengtheneth mee That which in particular he saith of himselfe he also affirmeth of other Saints who were strengthned with all might through Gods glorious power The Lord hath thus reserued all strength in himselfe and would haue vs strong in him partly for his owne glorie and partly for our comfort For his glory that in time of need we might flye vnto him and in all streights cast our selues on him and being preserued and deliuered acknowledge him our Sauiour and accordingly giue him the whole praise For our comfort that in all distresses wee might bee the more confident Much more bold may wee bee in the Lord then in our selues Gods power being infinite it is impossible that it should bee mated by any aduerse power which at the greatest is finite were our strength in our selues though for a time it might seeme somewhat sufficient yet would there be feare of decay but being in God we rest vpon an omnipotencie and so haue a farre surer proppe vnto our faith as we shall heare in the next Doctrine Vse 1 Learne wee to renounce all confidence in our selues and to acknowledge our owne inabilitie and weaknesse Thus shall wee bee brought to seeke for helpe out of our selues They who ouer weene themselues and conceit that they are sufficiently able to helpe themselues will bee so farre from seeking strength that they will foully scorne it when it is offered vnto them Marke what is said of the wicked man who is proud in his owne conceit He contemneth the Lord as he that is full despiseth an hony combe so he that is confident in his owne strength despiseth help from any other Vse 2 Hauing seene our owne weaknesse and thereupon renounced all confidence in our selues our care must be to flye to a sure ground and rest thereon so shall we be safe and sure yea so may wee bee quiet and secure This sure ground and safe rocke is onely the Lord strong he is in himselfe and can both strengthen vs and weaken our enemies In this confidence did Dauid come against Goliah and preuailed Thus may wee be sure of victorie Through God we are more then conquerours Vse 3 But vaine is the confidence of such as trusting to themselues and their owne strength defie all their enemies Proud crakers they are whose pride at length shall haue a fall Such in regard of outward power were Goliah and Senacheâ—ib Intollerable is this presumption euen in outward strength note their end 1. Sam. 17. 50. Isa 37. 36 37 38. But more then most intollerable in spirituall strength whereof we haue not one dramme in our selues but in that respect are as water spilt vpon the ground Peter was too confident therein had hee not seene his presumption after he began to be puffed vp and speedily humbled himselfe fearefull had beene the issue thereof for nothing more prouoketh God then spirituall pride because nothing is more derogatory to his glory Vaine also is their confidence who goe from weake to weake from themselues to other creatures like the Israelites who went to the Egyptians for helpe Fitly doth the Prophet compare them to a reede whereupon if one leane it breaketh and renteth his arme Such are the siâ—ly Papists among whom some thinke to bee strong in Pope Gregorie Pope Boniface Pope Alexander and such others whom without breach of charitie wee may thinke to bee very feenes in hell other in Saint George Saint Christopher and such other who neuer were the Histories of them are meere fictions other who thinke they haue a far surer ground of confidence in Saint Peter and Saint Paul and such like holy and worthy Saints but the best Saints that euer were had no strength to helpe others they only had a sufficiencie for themselues Thus it commeth to passe that in their greatest need when they seeke and looke for best help they are all like those who came to the wels and found no water they returned with their vessels emptie they were ashamed and confounded and couered their heads §. 6. Gods power most mightie THat wee may bee the rather mooued to renounce all vaine confidence in our selues or other creatures and be bold valiant and strong in the Lord casting our whole confidence in him alone the Apostle addeth these next words in the power of his might which are a very forceable amplificatioÌ„ of this former point Some distinguish these two words power and might as the cause and effect attributing might to God and power to the Saints so make Gods might the cause of their power as if hee had said bee strong in that power which yee receiue from the might of God But I take this distinction heere to bee First too curious and without good ground Secondly impertinent because that which the Apostle aimeth at is to raise vp our faith to God and to settle it firme in him and therefore he setteth foorth the power of God as it is in God himselfe Thirdly not agreeable to the phrase which is the same in this clause as in the former in the Lord in the power c. which implieth that the power heere spoken of is a power in the Lord and that as the Lord himselfe is without vs and aboue vs so is this power The phrase therfore which the Apostle heere vseth I take to be an Hebraisme which some for perspicuitie sake translate thus in his mightie power and not vnfitly This very phrase is vsed before and by most translated his mightie power this Hebraisme power of might addeth great emphasis and implieth that might by an excellencie and propriety belongeth to Gods power onely and that all other power in
his head-peece Or if hee haue a brest-plate and want a girdle to knit it close or tassets and cushes to couer his belly Thus if faith or hope or righteousnesse or veritie or any other part of the Christian armour bee wanting the Diuell can thereby take his aduantage to destroy the soule so as not onely duetie to God but safety of our selues may moue vs to put on the whole armour 3. True triall of the truth of those graces which wee seeme to haue is made by the concurrence meeting of al together Single graces that is graces which stād alone are counterfeit graces Faith without righteousnes is presumption righteousnes without truth is hypocrisie so in the rest Al come from the same fountaine he that hath not all hath none at all How needful is it that we follow the counsel of Saint Peter Vse 1 which is to giue all diligence to ioyne one grace vnto another to knowledge faith to faith hope to hope righteousnesse to righteousnesse truth to truth patience and so in the rest Thus will it not repent the Lord to haue prouided whole armor for vs when we shall vse all Thus shall we giue no aduantage to our spirituall enemies thus shall we haue euident proofe of the Spirits abode in vs and be assured that indeed we are borne anew §. 8. Mans endeauour to be added to Gods assistance THe two generall parts of the Apostles direction haue hitherto beene distinctly handled now let vs consider them ioyntly together The first part is that wee bee strong in the Lord. The second that wee vse those meanes which God hath appointed for our safetie Whence obserue that Gods assistance and mans endeauour concurre together Doct. 7. they may not be seuered Without Gods mighty power man can doe nothing vnlesse man put on the whole armour of God God will doe nothing This the Church knew right well and therefore both prayeth vnto God to bee enabled by him draw me and also promiseth to doe her vttermost endeauour and follow his direction wee will runne after thee The like we reade of Dauid but most clearely is this point laid downe by Christ who hauing said No man can come to mee except the Father draw him wherby he sheweth that God must enable man to come to him addeth Euery man that hath learned of the Father commeth to mee whereby he sheweth that man enabled of God addeth his owne endeauour Why Gods powerfull worke is necessary hath beene shewed before on vers 10. namely because of our owne vtter inabilitie to doe any thing of our selues Before God quickeneth vs we are dead in sinnes no more able to doe any spirituall function then a dead corpse to doe any naturall function yea after we are quickned we are still supported by Gods grace which worketh in vs yet being quickned wee must do our endeauour because of that order which the Lord hath in wisdome appointed to bring vs to glory For this end doth God worke in vs both to will and to doe that we should worke out our owne saluation Phil. 2. 12. 13. God worketh not vpon vs as vpon stockes or stones but giueth to vs life and abilitie as when hee raised the Widdowes sonne the Rulers daughter and Lazarus he put life into them and inabled them to mooue rise vp walke eate and doe other functions of the liuing Vse 1 By this is discouered the error of proud presumptuous Papists on the one side and of secure carelesse Libertines on the other The Papists to establish their owne power and strength hold and teach that after the first motion and stirting of the heart which they acknowledge to bee of God only a man absolutely by his free will may doe well if hee will But Christ saith of the branches which were in the vine whose hearts were stirred vp Without me yee can doe nothing The care which the Apostle hath to direct them vnto the fountaine of strength the Lord euen then when especially hee vrgeth them to arme themselues argueth that without continuall strength supplied vnto them from the Lord they are not able to stand of themselues against the assaults of their enemies Libertines fall into another extreame they to pamper their flesh and pursue their carnall delights so referre all to the worke and power of God that they are altogether carelesse in vsing any meanes themselues vpon conceit that God is able of himselfe to saue them and that when God pleaseth he wil saue them do they in the meane time what they list But fondly they argue from Gods power who neglect the meanes which God hath appointed and reuealed wherein and wherby he wil manifest his power His reuealed will is the ground of our faith and obedience if we follow the direction of it then may we safely trust vnto the power of God otherwise in attributing all to the grace of God we abuse it and turne it into want onnesse Were it not necessary for vs to doe what God enableth vs to do as wel as trust to the power of Gods might the Apostle needed not haue been thus careful in stirring vs vp to arme our selues Vse 2 As wee presume not in trusting to our owne strength left we prouoke God to resist vs so neither tempt we God in neglect of the meanes which he hath appointed lest we cause God to forsake vs but as wee looke for helpe and strength from God so must we be carefull in well vsing all those meanes which God hath ordained for our helpe and safety To this purpose tend all the exhortations in the Scripture whereby any duety is required at our hands Note the complaint of our Lord against Ierusalem How often would I haue gathered thy children together and yee would not Be we not like to them lest wee be reiected as they were Know we this for certaine that God wil not with cart-ropes by force and violence against our wills draw vs to Heauen To this end doth God take out of vs that stonie and inflexible heart which is in vs by nature and giueth vs an heart of flesh which is flexible that it being made pliable by Gods Spirit should apply it selfe to Gods worke as Dauid did Psal 119. 112. The truth is that many Christians are wonderfully wounded and foiled by the Enemie because of their owne idlenesse and securitie in that they are backward in putting forth themselues and negligent in endeuouring to do what God inableth them to doe Loe here is compleate armour of God prouided for our defence and safetie be we careful in putting it on and well vsing it Thus much for the meanes to be vsed §. 8. The end and benefit of Christian armour THe end why this meanes is to bee vsed followeth in these words That yee may be able to stand c. In setting downe this end hee declareth the benefit of the fore named
Witches Coniurers Sorcerers and the like yea also of many prophane and wicked worldlings Indeed he may and doth often pretend and make shew of seruice but it is like the seruice of him who stileth himselfe A seruant of seruants onely a meanes the more to insinuate himselfe into them and to get the more soueraigne principallitie and rule ouer them They know not the Diuell nor themselues who thinke to rule ouer him Vse 3 Learne we to subiect our selues to the Lord Christ as to our King that he may maintain our cause against these principallities One King cannot brooke that another should haue principallitie ouer his subiects If Christ be our Lord and King he will not suffer other Lords especially such as are his enemies to rule and reigne ouer vs. But otherwise if we be like those who said Wee will not haue this man to reigne ouer vs Let vs breake his bands and cast his cords from vs then in iust iudgement will Christ giue vs ouer to the tyrannie of Satan For there is no middle monarchie or regiment betwixt these whosoeuer are not Christs subiects are Satans vassals All that dwell on the earth shall worship the Diuell whose names are not written in the booke of life Note what was threatened against Israel Because thou seruedst not the Lord thy God c. Therefore thou shalt serue thine enemies c. This will bee iust with the Lord to giue them ouer to Satans power who rebell against him that so by their hard bondage vnder him they might the better see their folly and if they haue so much grace bewaile it and become wiser §. 14. Of Satans power THe second argument whereby the Diuels are described is their power this sheweth that As our spirituall enemies haue a dominion so they haue power to exercise the same a power whereby they are able to keepe their vassals and captiues vnder them in subiection In this respect Satan is called a Prince of power Many titles in Scripture giuen vnto him doe argue as much as strong man armed roaring Lyon great red Dragon god of this world Consider how hee dealt with Iob and it will appeare that hee is indeed a Prince of power The Lord suffereth him to bee a Prince of such power 1 That his owne diuine power might bee the more manifested in subduing such a powerfull Prince 2 That there might be made a greater triall of the courage of his Saints and children Thus was Iobs courage and strength manifested 3 That hee might execute the sorer vengeance vpon the wicked This generall point that the Diuell is a powerfull and mighty Prince being thus cleared for the better vnderstanding of Satans power I will as plainely as I can resolue their particular questions 1 Whether the Diuels bee able to doe what they will 2 If not what they will then whether they be able to doe any thing aboue the course of nature 3 If not aboue nature wherein consisteth their extraordinary power 4 Whether their power bee any whit lessened since their fall 5 Whether they haue alwaies liberty to doe what they are able §. 15. Of the restraint of Satans power 1 FOr the first The Diuell is not able to do whatsoeuer he will for this is proper onely to God whose power is infinite Were hee able to doe what hee would God should haue no command of him no power ouer him but hee himselfe is a creature his power is a created power and therefore limited within the bounds of a creature 2 For the second He is not able to doe any thing simply aboue or directly against that course which the Lord hath ordained vnto his creatures which is commonly called the course of nature For God hath tied all his creatures thereunto and hath reserued onely vnto himselfe who is the sole Lord of nature power to alter it as pleaseth him Which being so by necessary consequence it followeth that the Diuell 1. Cannot worke miracles 2. Nor force the will of man 3. Nor know the secrets of mans heart 4. Nor foretell things to come for all these are eyther aboue or against the course of nature §. 16. Of Satans power in miracles 1 COncerning miracles the Diuell cannot worke any For Christ by the miracles which hee wrought manifested himselfe to be the Son of God indued with diuine power The Prophets and Apostles were declared to bee the seruants God and assisted with diuine power yea God was manifested to worke in and by them by the miracles which they wrought If the Diuell had power to worke miracles miracles had not been so euident a demonstration of the power of God The very Sorcerers could say of the miracles which were wrought by the ministery of Moses This is the finger of God Obiect Those Sorcerâ—rs wrought some of the miracles which Moses did Ans Though there were some outward likenesse and resemblance betwixt some of those things which Moses and the Sorcerers did as turning rods into Serpents water into blood and bringing abundance of frogs yet in truth there was a very great and maine difference betwixt them There is no doubt but the things which Moses did were truly and properly miracles as for the things which the Sorcerers did either they might be done by naturall meanes as the Diuell might secretly conueigh Serpents and blood and frogs from other places to Egypt or else the things which they did might be meere illusions onely appearances of things which were not so and so the Egyptians made to thinke they saw Serpents blood and frogs when in truth there were no such things this latter is the more likely as may be gathered by the circumstances noted in those histories First for the Serpents it is said that Aarons rod deuoured their rods Euident therefore it is that Aarons rod was turned into a true liuing Serpent and likely that the Sorcerers roddes were not so because they made no resistance but were deuoured 2 For the waters it is noted that all the water that was in their riuer was turned into blood and so continued seuen dayes and that they could not drinke of that water But no such thing written of the waters which the Sorcerers seemed to turne into blood neither is it likely these waters were so for the waters which they seemed to turne must needs be in Goshen which was free from all the plagues in Egypt all was blood 3 For the frogges those which Moses brought were gathered on heapes and made the Land stinke But what became of those which the Sorcerers brought Obiection Why then went they no further could they not as easily haue made shew of lice Answer God would not suffer them any longer to delude the Aegyptians Fitly may I apply that title which the holy Ghost attributeth to the pretended miracles of Antichrist vnto all the pretended miracles of Satan and call
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
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
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
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
committed not on ignorance only but against knowledge voluntarily presumptuously against God and man the history recorded of him apparantly sheweth and yet were they all pardoned The reason hereof may not be sought in the party that sinneth or in the nature of sinne for euery sin is mortall and deserueth eternall condemnation In either of those no reason at all can be found out But onely in the extent of Gods mercy and in the all-sufficiencie of Christs sacrifice For the mercy of God is greater not onely then any one but then all sinnes whatsoeuer and the sacrifice of Christ is a sufficient price of redemption for all His blood clenseth from all sinne As Gods mercy and Christs sacrifice are the cause of pardoning any one sinne so the riches of Gods mercy and the infinite value of Christs Sacrifice are the cause of pardoning all sinnes Obiect Why then is not the sinne against the Holy Ghost pardonable Answ Not because it is greater then Gods mercy or aboue the price of Christs oblation but because of Gods reuealed determination against it as we shall hereafter more distinctly heare Vse 1 From this extent of Gods mercie we may well inferre that mans destruction is of himselfe either because he malitiously despiteth the Spirit of Grace or wilfully reiecteth the offer of pardon In the order of redemption God hath made mans sinne pardonable but man by his impenitencie makes it not to be pardoned Vse 2 From the forenamed Doctrine we may take courage to flye to the Throne of grace for pardon how many soeuer or how great soeuer our sinnes haue beene Note the gracious inuitation of the Lord by his Prophet saying Come now and let vs reason together though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Whensoeuer the Diuell seeketh to bring vs to despaire either by the multitude or by the hainousnesse of our sinnes let vs in faith plead this before God All sinnes shall be forgiuen and thereupon apply to our soules the blood of Christ which clenseth from all sinne and be moued thereby to turne from all §. 7. Of Blasphemie how hainous a sinne it is THe particular sinne whereby the forenamed mercie of God in forgiuing sinne is exemplied is Blasphemy For in Saint Matthew Blasphemy is expresly added to all manner of sinne that shall be forgiuen and in Saint Marke it is said that All blasphemies wherewith soeuer men shal blaspheme shall be forgiuen Whence are offered two Doctrines to our consideration 1 Blasphemie is a most hainous sinne 2 Blasphemie may be forgiuen The former Doctrine is implied by the particular mention of it in this place For in that Christ giueth this as an instance and euidence of Gods rich mercy in forgiuing al manner of sinne because he forgiueth Blasphemie hee giueth vs thereby to vnderstand that Blasphemie is one of the most notorious sinnes a sinne which is most hardly forgiuen which yet notwithstanding being forgiuen wee may well hope that other sinnes may be forgiuen The truth of this Doctrine will yet more clearely appeare if we consider the nature of Blasphemie Blasphemie according to the notation of the Greeke word fignifieth to hurt ones fame or credit yea in Hebrew also a blasphemer of God is said to strike thorow the name of Iehouah In former ancient times this world Blasphemie hath bin vsed to set forth the dishonor and disgrace that is done to mans name and credit in which sence it is also sometimes vsed in the new Testament as where Saint Paul saith of himselfe and other Ministers of the Gospell Being defamed or word for word to translate it being blasphemed we pray and where Saint Iude saith of the wicked in his time They speake euill of or they blaspheme dignities Yet now long vse in Gods Church hath appropriated the word Blasphemie to an high dishonour done to the great name of God and that both in regard of the Matter and also of the Manner whereby Gods name is dishonoured In regard of the matter of Blasphemie God is blasphemed two wayes either Priuatiuely by taking away from God that which is due vnto him and wherein his honor consisteth or Positiuely by attributing that vnto him which is vnbeseeming his Maiestie and dishonorable to his great name The honor due to God is taken from him two wayes 1 Simply when that which properly belongeth vnto him is denied him Thus because the King of Ashur denied that God was able to saue Ierusalem and to deliuer it out of his hands hee is said to blaspheme the Lord God of Israel 2 By consequence when that which is proper to the Creator is attributed to the creature thus the Scribes and Pharisies imagining Christ to bee a meere creature and not thinking that he was God because he tooke vpon him to forgiue sinnes which is a power proper onely vnto God accused him of Blasphemie and againe the Iewes went about to stone him for Blasphemie because as they alledge he being a man made himselfe God Though their censure of Christ were most false and slanderous yet thereby they plainly shew what was accounted blasphemie But to make this point more cleare the Holy Ghost expresly saith of the Israelites in the wildernesse that they committed great blasphemies because they said of the molten Calfe which they set vp This is thy God which brought thee vp out of the Land of Aegypt whereby they attribute to the Calfe a creature of their owne making that which God the Creator of all things did The other kind of blasphemie in attributing such things to God which are vnbeseeming his Excellencie is noted in those Israelites that caused their sonnes to passe thorow the fire making God thereby like vnto the Diuell to delight in mans blood a thing most dishonorable to the Diuine Maiestie The Lord hauing relation to that Heathenish and barbarous fact of the Israelites saith to their children In this haue your Fathers blasphemed me Thus it is noted of those on whom the Viall of Gods wrath was powred out that they blasphemed the God of heauen for their paines their blaspemie without question was that they impeached God of iniustice vnmercifulnes cruelty and such like things much vnbeseeming his glorious name In regard of the manner of blasphemie when any thing is spoken of God or to God ignominiously reproachfully disgracefully contemptuously or the like Gods name is blasphemed thereby as when Pharaoh said Who is the Lord that I should heare his voice c. And when Iehoram King of Israel said Behold this euil is of the Lord what should I waite for the Lord any longer And when Nebuchadnezzar said Who is that God that shall deliuer you out of my hands And when the wicked in Iobs time said What is the Almightie that we should serue him and what